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
the City unto Constantinople Theodore doth so and Felix had both his eys burnt out with hot brass the Citizens were killed or banished Sabellic Ennead 8. lib. 7. and upon this occasion Pope Leo the II. obtained from the Emperour that the Arch-Bishop of Ravenna in all times coming should receive investiture from Rome Hence we see that all Italy was not subject unto the See of Rome seeing Ravenna had contended with Rome for dignity Agatho sate 3. years 17. LEO II. is called a learned Pope He ordained that no Arch-Bishop should pay any thing to the Church of Rome for Investiture or Palle because such a custome would breed many inconveniences Platin. This Decree held not and by length of time the price of the Palle waxed so great that Albert Bishop of Ments payed for it 30000. crowns Sleidan comment adan 1523. Leo accurseth at Rome all them whom the sixth Councel The humble Letter of the Pope unto the Emperour had condemned as his Epistle written to the Emperour shews out of which I have marked these passages Unto the King of Kings we give thanks who hath bestowed an earthly kingdom upon you so that you should covet heavenly things for it is better that you trust in God with a setled mind then that you reign with honour given you from above that is profitable to you this to your subjects for by the mercy of God you obtain the triumphal glory of your fathers Crown by birth your godliness is the fruit of mercie but your power is the conserver of discipline by the one thereof your Princelie mind is joined with God by the other discipline is done unto your Subjects the riches of the one relieve the poor the happiness of the other amendeth them who stray from the right way It is no less care of them who are in authoritie to amend the froward than to triumph over an enemie The Legates of this Apostolical See your mother the Roman Church the servants of your Holiness together with the persons who went with them who by our Predecessour of Apostolical memory Agatho at the 8. indiction for the cause of faith your Godliness commanding were hither directed the tenth indiction being now past in the month of Julie together with your Godliness Letters and Acts of the Councel did we receive with great joy in the Lord and as it were we entred out of the gulf of grief into the haven of longed-for calmness and recovering strength we began with great thanksgiving to cry out Lord save our most Christian King and hear him ...... Therefore as we have received every one of the general Councels of Nice Constantinople Ephesus Chalcedon and Constantinople all which the Church of Christ doth approve So the sixth general Councel which was now celebrated in this Princely City by means of your clemency we as their foot-grooms Nota do with the like reverence receive and we discern the same Councel to be numbred justly with them as being gathered by the same or alike grace of God therefore we do anathematize and accurse all heresies and all Authors or favourers of them Theodore Bishop of Farranitan Cyrus of Alexandria Sergius Pirrhus Peter and Paul rather successours than Bishops of Constantinople and Honorius who did not adorn the Apostolical See with doctrine of Apostolical tradition but by his wicked traitory did indeavour to subvert the unspotted faith In the end let your Princely magnanimity think worthy of your wonted acceptation and clemency Constantine a sub-Deacon the humble Bearer of these Presents and give your godly ears unto his informations that in the servant you would worthily acknowledge the sender Let the Reader consider how different the stile of this Letter is from the presumptuous Buls of Popes afterwards and see a Pope condemned of heresie Leo sate 10. months but his glory was so great saith Platina that it seemed as if he had lived longer The seat was vacant 11. months and 21. daies 18. BENEDICT II. was thought so singular in learning and godliness A little change in the election of a Pope that he was chosen with consent of all and the Emperour thought so well of his Election that then it was first ordained by him whom the Clergie People and Souldiers of Rome should chuse unto the Papacie he incontinently should be received without sending unto Constantinople but only unto the Eparch of Ravenna We will see the practice in Conon and Sergius Barorius speaks of the custom formerly how the confirmation was sought from the Kings of the Goths and after them from the Emperour and lastly from the Eparch But when the Popes began to despise the Emperour they did not respect the Eparch Pol. Virgil. de inven rer lib. 4. cap. 10. saith The power of creating the Roman High-Priest untill the Reign of the Emperour Constantine without doubt did appartain unto the Colledge of Roman Priests then by degrees the Election of that Colledge with the suffrages of the people was firm which the Emperour had approved and this continued till the year 685 this custom indured not long the Successours of Charls the Great were accustomed to confirm the Election at last 1059. Pope Nicolas the II. did restrain the Election unto the Cardinals Boniface was more carefull of outward than spiritual Churches as Platina shews He sate scarce 11. months 19. JOHN V. was elected that year wherein the Emperour Constantine died he writ of the dignity of the Palle and continued not one year Then the Romans would have advanced Peter an Arch-Bishop and the Contentions who shall be Pope Souldiers were inclined to Theodore a Priest But after long contention 20. CONON was preferred he was beloved of many for natural and civil gifts of body and mind but so soon as he was confirmed he was taken with sickness then Paschalis an Arch-Deacon and Master of the Popes Treasure gave great sums of money to John the Eparch to cause him to be elected Conon died in the 11. month Then some cry for the fore-named Theodore and some strove for Paschalis the matter was like to come to blows till by the advice of some both of people and souldiers the tumult was pacified a third 21. SERGIUS I. was chosen and carried upon mens shoulders to the Novation in the election Lateran Church thus by occasion of the pride of the Competitours the pride of the beast is advanced another step for his Successours will not let this shew go down The Competitours salute and kiss him sore against their wills for the multitude did compell them Platin. Nevertheless Paschalis sent privily for the Eparch to come and aid him the matter is disclosed unto the Pope and Paschalis is accused of Magick convicted deposed and shut into a Monastery where he abode 5. years still denying that whereof he was accused and the Eparch would not admit Sergius till he had paied five pounds of gold that Paschalis had promised though Sergius said he had not promised it Baron
and govern although the Romish Legates were present Besides the Bishops of France and Germany he called the Bishops of Italy Spain and England not to seek any furtherance to his authority said he but for maintenance and defence of the Truth Here was condemed the heresie of Felix Bishop of Urgelitan and Elipand of Toledo who held that Christ is the Son of God only by adoption of his human nature This was the one cause of assembling the Councel 2. Theophylact and Stephen the Pope's Legates did present the Acts of the Synod at Nice to be confirmed and subscribed The Fathers did refuse and did compare the Act of the Councel under Copronymus with the late Acts at Nice The former had condemned the worship and having of Images either privately or publickly the other had authorized the adoration of Images with cloaths incense candles bowing of knees c. They would keep a middle course that it is not altogether unlawfull to have Images in private houses nor Churches but to worship them is contrary to Christian faith and smelleth of Paganism Therefore they discern the Synod of Nice to have been wicked and deserves not the name of Universal nor seventh Councel and they writ some books against the worship of Images wherein they refute particularly all the pretended arguments of them at Nice these books went abroad in the name of Charls Afterwards the worshippers of Images did what they could that no memory should be of the proceedings of this Synod and those books except that they say Charls did somewhat concerning Images But as Chemnitius hath marked in Exam. Conc. Triden par 4. that many old Historians as Egmard Regino Adon and some later as Antoninus Blondus Aventine have written that this Synod did condemn the worship of Images and the Iconalatrous Synod of the Greeks and did Ordain that it should be called neither seventh nor Universal but a Pseudo Synod Cassander in Consult 21. saith in his time was a copy of those books of Charls in the Vatican Bibliotheke And after the Councel at Trent Tilius a French Bishop caused them to be published in Print The Papists in the Cathol apolo tract 2. sect 7. say The book is forged under the name of Charls the Great But were all these Authours Protestants who testifie of them and what can they say unto Hincmarus Rhemen whose testimony followeth in Cent. 9. It is to be marked that all the Councels in the time of Charls the Great do shew in the first words that they were assembled at the command of Charls or Charls commanding and injoining the Councel at Rome not being excepted as Cratian recordeth dist 63. cap. Adrianus saying Charls returning to Rome did appoint a Synod with Pope Adrian in the Patriarchate of Lateran in the Church of Saint Salvator c. Bellarmin de Eccles lib. 4. cap. 5. asketh What Councel ever condemned the Church of Rome or their Popes We have now seen the Pope of Rome condemned in the sixth General Councel and their Doctrine condemned in that other at Constantinople and in the famous Synod at Franckford and in the next Century we shall find another Councel at Constantinople and more in other places and ages contradicting and expressly condemning the Popes of Rome And for continuation of this matter here by anticipation I add the Councel held at Paris An At Paris 825. where the Epistle of Pope Adrian and the Act of the second Councel at Nice was read and censured as is manifest by the decretal Epistle directed unto Lewis and Lotharius of which not far from the beginning these are the words We have caused to be read before us first the Epistle of Do. Adrian Pope which he at the request of the Emperour Constantine and his mother Irene sent over sea and so far as our parvity understandeth as he justly reproveth them who did rashly presume to break down and abolish Images in these parts so is known to have written imprudently that he would have images to be superstitiously worshipped for which cause he also gave order also that a Synod should be assembled and by his authority under an Oath did judge that Images should be set up and worshipped and be called holy where as it is lawfull to set them up but it is wickedness or unlawfull to worship them Baron ad An. 825. § 5. 6. Hen. Spelman in Concil ad An. 787. hath a Synod held at Calchuth in At Calchuth England wherein some things are remarkable Gregory Bishop of Ostien and Theophylact Bishop of Tudert did write unto Pope Adrian the Acts of that Synod in their own name as their work which they had recommended unto the Synod and the Synod had accepted In the Preface they shew it was done in two Kingdomes at several times the one Bishop had gone to the one Kingdom and the other to the other Kingdom Gregory went to York and the Bishop of the place sent unto the King Oswald who then was farther North and hearing of the Legate did indict the Synod and Nota did convene with his Lords both Ecclesiastical and Secular There they say No Roman Priest was sent hither after Augustine till now Ca. 1. They admonish to keep the faith of the six General Councels 2. That Baptism should be administred at set times and no other times unless for great necessity and they who answer for the infant should be obliged to teach him at ripe years the Lord's Prayer and Creed 3. Each Bishop should hold a Synod twice every year and visit his Diocy once a year Ca. 11. Their speech was unto the King and Lords that they should not judge Priests seeing they are Angels Ca. 12. Kings should be chosen by the Priests and Elders of the people and none should be chosen who had been begotten in adultry or incest It seemeth this was the first Act of a Synod in this kind and it may be questioned whether Popish Princes will now consent unto it There they add that none should meddle with the murther of a King and if any did attempt or adhere unto such a crime if he be a Bishop or of Priestly degree let him be deposed and deprived of the Heavenly inheritance as Judas from his place and whosoever shall assent unto such a sacriledge he shall be burned with everlasting fire It may be doubted whether Bishops and Jesuits will consent unto this part of the Canon Unto these Acts did subscribe the King Bishops Dukes and Abbots And in the other Kingdom and Synod Lambert Arch-Bishop of Canterbury subscribed before King Offa and then the Bishops Abbots Dukes and Counts THE THIRD AGE Of the CHURCH OR The History of the Church Fading and of Anti-Christ Rising containing the space of 400. years from the Year of our Lord 600. untill the year 1000. CENTURY IX CHAP. I. Of EMPEROURS IT is said before that Irene did govern the Empire of The erection of the Western Empire Constantinople which was
more licence maketh us all the worse he who is the servant of servants will be Lord of Lords as if he were a God he despiseth the holy assemblies and counsels of his Brethren yea of his Lords he feareth that he be called to account for what he doth dayly against laws and good order he speaketh great things as if he were God he hath new purposes in his head to set up an Empire unto himself that wicked man whom they usually now call Antichrist in whose forehead is written the name of blasphemy I am God I cannot err changeth laws establisheth his own spoileth defraudeth killeth and sitteth in the Temple of God domineering far and wide As in the days of the ancient Sibylla Hydaspes that most ancient King hath under the name of a prophecying childe told the prosperity and named the Romans long before Troy was and Prophets have foretold in dark words that every one cannot understand The majesty of the Roman people by whom the world was governed is now away and the power hath returned into Asia the East shall rule again and the West shall be a servant Kingdoms are multiplied the highest power is I will not say torn but dissolved and broken into many the Emperor is but a title and onely a shadow now there be ten Kings together who have taken their part of the ancient Roman Empire not to rule it but to destroy it Those ten horns which St. Augustine could not understand the Turks Greeks Egyptians Africans Spaniards French English Germans Italians and Sicilians do possess the Roman Provinces and a little horn is grown up among them which hath eyes and a mouth speaking great things especially it compelleth three of these Kingdoms to wit of Sicily Italy and Germany to serve it What is more clear then this prophesie c. 12. Petrus de Vineis Chancellor of the Emperor Frederick the II. wrote Petrus de Vineis against the maners of the Pope's Court. six books of Epistles which were printed in the year 1566. some of them are inserted in Catalog test verit lib. 16. He wrote many in name of the Emperor unto several Princes The second Epistle of the first book he directed unto the Kings and Princes generally exhorting them that they obey not the Pope and his Cardinals who feed upon the alms of the poor and oppress the children of the Church The following ages saith he may be wise when they know what hath been before them and as the wax receiveth impression from the signature so mortal men are framed by example O that I had tasted of such happiness that Christian Princes had left unto us such timely warning as we from the experience of our wounded Majesty do leave unto you the Clergy who are made fat by the alms of the poor do oppress the children when they are ordained Apostolical Fathers though they be the children of our subjects yet forgetting their fatherly duty will not vouchsafe to reverence Emperor nor King What is spoken in borrowed words is clear by the presumption of Pope Innocent the IV. for in a general Councel as he calleth it he durst pronounce a sentence of deposition which he cannot maintain without a strange prejudice of all Kings albeit I was neither summoned nor convicted of any fraud or offence What cause have ye all and every King of every Countrey to fear from the wrath of such a Prince of Priests It is not enough that he attempteth to dethrown us albeit we by the power of God were crowned after the election of the Princes and approbation of the whole Church and people living in the Religion of Christian faith and albeit in respect of the Imperial Diadem no rigor can be exercised against us even though lawful causes were proved against us but the abuse of that Priestly power would so overthrow us that we should be neither first nor last And this indeed ye do when ye obey them who counterfeit holiness and their ambition hopeth to swallow you all O that your simple credulity would beware as Christ hath warned of that leaven of the Scribes and Pharisees how many filthinesses of that Court might ye abhor which shame and dishonesty will not suffer me to name truly the wealthy revenues wherewith they are enriched to the impoverishing of many Kingdoms have made them mad among us Christians are become beggers that the Patarens may be fed among them ye bring down your own houses that ye may build up your adversaries houses there It hath been our care that those things should be written for you albeit not declaring sufficiently what I wish but other things I will acquaint you with in a more private way to wit to what uses your prodigality may employ the riches of the poor What can be done in chusing an Emperor unless peace which we intend by able mediators to establish be at least superficially restored betwixt us and the Church what may we intend concerning the common and particular affairs of all Kings c. In Epist 3. he faith It is no where found that by any Law of God or man the high Priest of Rome may at his pleasure transfer the Empire or judge Kings or Princes by depriving them of their temporal Kingdoms for albeit according to the Law of men or of custom our consecration belongeth unto him yet he hath no more power to deprive us then the Prelates of any other Nation who after their custom do consecrate and anoint their Kings In Epist 13. unto the King of France It is notorious and the world cannot hide it how that Apostolical Father hath impugned our innocency with both the swords for while at his command we were passing over sea he our adversary and enemy invaded the Kingdom of Sicily and hath spoiled it many ways then after our returning into the Kingdom by the manifold intercession of the Alman Princes a peace was made with the Church and though I did my service yet that Apostolical man laid his hands more heavily upon us and proprio motu without any cause on my part he hath devised whatever could be devised to our ruine and by proclaiming the sentence of excommunication against us and by his Missives and Nuntios he publisheth unto all men the titles of defaming us Lastly To supplant us he aspiring as it were to build the tower of Babylon against the fort of David hath called all the Prelates he could unto a particular Councel so aiming to set the East before the North but the wondrous providence of God by whom we live and reign beholding the purpose of so great iniquity and turning his thoughts into nothing hath brought the Cardinals and Prelates both of France and some other Nations into our hands whom many others being drowned in the sea we keep fast as our enemies Let not your Highness marvel si Augustus tenet in Augusto that Caesar keepeth in prison the Prelates of France who would have imprisoned Caesar In Epist
election Behold what a fire the Pope had kindled if the wisdom of Lewis had not been singularly patient He would not renounce his Imperial Title but he returned to Burgravia where by procurement of the Pope he was poisoned with a drink which the Dutchess of Austria presented unto him An. 1347. and therefore he was called a Martyr Clemens had sent his Bulls unto the Princes of Germany commanding them to accept the before named Charls as their lawful Emperor And he had obtained from Charls that from thenceforth none should be accounted Emperor until he be confirmed by the Pope and to believe otherwise is a pernicious heresie The Princes and other States understanding this thought Charls unworthy of the Diadem and they said Will that Servant of Servants rage always in pride and ambition that he dare with a shameless face more then manifestly surpass the wickedness of the most cruel Tyrants that ever was read of Wherefore after the death of Lewis they assembled to a new election The Bishop of Mentz and three Secular Electors the other Bishops came not chose Edward the III. King of England and Brother in law of Lewis the V. He gave them thanks but refused because he was troubled with wars in France Then they chose Frederick Marquess of Misnia Son in law of Lewis Charls gave him a sum of money that he should not accept Thirdly An. 1350. they chose Gunther Earl of Swarzenburgh they were so resolved not to accept an Emperor from the Pope and he was presently after poisoned by his Physician Findank who also died within three days having at his Master's command tasted first of the same potion Thus were they all made away who withstood the Pope Gunther knowing that he must die and being desirous to leave Germany in peace rendered his Title unto Charls And so after long contention the honor of the Emperor is brought to a meer Title nor could the most puissant Emperors prevail because the people were perswaded that they drew their swords against Heaven if they did resist the Pope as if they had presumed like the ancient Gaints to climb into the skies and pull God from his Throne and the thundering excommunications were judged not so much menaces of death which peradventure might have been avoided or contemned but of damnation which as it is most terrible so it was thought unavoidable 4. CHARLS the IV. was a weak Prince in courage and prudence through ambition he did extreamly weaken and debase the Empire he approved that form of Coronation of the Emperors which is kept in the Vatican and containeth many servile Ceremonies As The Emperor supplieth the office of a Sub-Deacon in ministring unto the Pope and saying Mass and Divine Service being ended he must hold the stirrup while the Pope mounteth on his horse and for a certain space must lead the Pope's horse by the bridle Also he obliged himself that he should stay no longer in Italy then while he were crowned so whereas many Emperors had for some ages displayed their forces to drive the Popes from Rome now the Popes without any forces have removed the Emperors from the Tower of the Empire and made themselves absolute Lords Hence also it appeareth that now the Emperors are but the images of the ancient Emperors and the Popes give spirit unto the image Naucler writeth that Charls entered into Rome on foot in derision whereof a Senator began an Oration before the people in these words Behold thy King cometh unto thee with meekness and lowliness He was crowned by two Cardinals deputed by the Pope and the next day took his journey into Germany At that time Petrarcha wrote many things between derision and disdain in his Epistles partly unto Charls and partly unto others In his second Book De vita solitar sect 4. cap. 2. he saith Caesar hath taken the Crown and is gone into Germany contenting himself with the lurking holes of his Country and the name of Emperor he embraceth the lowest members and forsaketh the head who we thought should have recovered hath lost it ...... I confess his oath bindeth him and he excuseth himself that he hath sworn to abide in Rome but a day Oh infamous day oh shameful covenant oh Heavens behold an oath behold Religion behold godliness the Bishop of Rome hath left Rome so that he will not suffer another to dwell in it c. P. Morn in Myster pag. 472. As Charls came to the Empire by miserable ambition so he may be called the first Emperor which ruined the Revenues thereof for he did first consent that the Viscount of Millain should be the perpetual Vicar of the Empire and the Viscount having once full Authority usurped liberty And to the end he might tie the Princes Electors unto him and his Son after him he promised to give them great sums of money and for payment thereof he gave them discharges of their taxes and tributes of their Lands unto the Empire which covenant being once made they cause the Emperor when he is at first chosen to swear that he shall never revoke So the tributes of many Lands and Towns of Germany which anciently was the Emperor's patrimony is dispersed among the Princes and free Cities Then also was the order of the Electors changed it was appointed that the Bishop of Mentz should ask the votes 1. Of the Bishop of Trevers 2. Of the Bishop of Colein 3. Of the King of Bohemia 4. Of Prince Palatine of Rhine 5. Of the Duke of Saxony 6. Of the Marquess of Brandenburgh And lastly give his own vote But in procession the three Bishops should go foremost and the Bishop of Trevers in the midst and the three Princes should follow them and the Duke of Saxony in the midst then the Emperor and immediately after him the King of Bohemia Bulla Aurea in Fascic rer expetend And they have a third order in serving the Emperor at his table on the solemn days In the year 1359. Charls had a conference at Mentz with the three Electoral Bishops and Pope Innocentius sent thither the Bishop Calvacen for a Subsidty unto his Treasury and gave him power to dispense with the Clergy who had not Canonically purchased Benefices either Curata vel sine cura There was also the Dukes of Saxony and Bavier The Emperor called the Legate and heard his Commission then said Charls Lord Legate the Pope hath sent you into Germany to require a great sum of money but you reform nothing among the Clergy Cuno a Canon of Mentz was standing by with a costly hat or cap and many golden and silken fantasies about it the Emperor said to him Lend me your cap then laying aside his own the Emperor put on the Canon's cap and said unto the Princes Am I not now more like a Soldier then a Clark and so he rendered the cap unto Cuno Then he said unto the Bishop of Mentz Lord Arch-Bishop We command you that with the fidelity wherewith you
he heard that his books were burnt at Colen Lovan and Luik he assembleth the Professors of Wittembergh Decemb. 10. and in a solemne manner he causeth publickly to be burnt the last Bull of Leo the X. the Decrees of Gratian Decretals Extravagants Summa Angelica and some books of Eccius and then he publisheth unto the World the reasons why he had done so By this provocation of Luther saith P. Soave and for other just causes all men of sound judgement said A Councell is necessary not only to compose controversies but to provide against the abuses that have been for such à long time in the Church and the necessity was the more apparent because their mutuall writings did but kindle the strife more seing Martin saith he failed not to confirme his doctrin with much writing and the more earnest he was in the cause he advanceth the more he is the more enlightned and findeth the more matter of disputation and discovers more errours even beyond his own intention for howbeit he professeth to do all through the zeal of Gods house yet every one may perceive that he is driven thereunto by necessity When Duke Frederik was going to the Emperours coronation he meeteth with Erasmus at Colen and askes him What he thought of Luther Erasmus saith It is true what he teaches but I wish he were moderate Why saith the Prince doth the clergy hate him so Erasmus saith He hath committed two great faults he touches the Popes crown and the Monks bellies and therefore it is no maruell that all the Papall Kingdom be bitter against him The next day Erasmus writes unto Conrad Peutinger one of the Emperours Counsellers and adviseth to cause Luthers business to be examined by learned and indifferent men in the following Diet at Worms Luther was advised by many to teach and write more moderately and he excuseth himself in some Letters in one unto Spalatin he saith If I must continue in teaching I understand not your and others counsell to wit that Holy Divinity can be tought without offense the Scripture doth especially pursue the errours of Religion this the Pope can not endure I have given up my self unto God his will be done Who did entreat Him to make mee a Teacher Seing he hath made me let him have me or if he repent that he hath made me let Him undo me again I am so far from being afrayd for trouble that it filleth the sailes of my heart with an incredible gaile that now I understand why the Scripture compareth Devils unto the wind for while they blow forth in rage they carry others unto patience This is only my care that the Lord be my friend in these causes which are not so much mine as his and be you pleased to help here as you may And in another Letter dated unto the same Spalatin Febr. 15. he saith There will be a new great fire but who can resist the Counsel of God I intreat you let the business passe-on with it's own motions it is Gods cause only so far as I can see we are driven and moved rather than do move Abra. Schultet Annal. X. The same year Christiern King of Denmarck sent unto the Elector of Saxony for a Preacher of the truth and one M. Martin was sent he in Coppenhagen did preach upon the festivall dayes in the after-noon with great applause of the people the Chanons did not medle with his doctrine but they did deride his manner of delivery John Thurzo Bishop of Vratislavia was the first Bishop who hearkned unto these new preachers and maintained them and died August 2. Caspar Hedio being a Doctour of Divinity in Basile was called to be preacher in the chief Church of Mentz and by advise of Vlrick Hutten Albert Bishop there sent for Wolfgang Capito to be his preacher and Counseller Capito embraces the call to the end he might have the fairer occasion to sow the seed of the Gospell there The Senate of Zurik gave command unto all the Preachers within their jurisdiction to lay aside all the devices of men and freely to preach what they could confirme by the writings of the Prophets and Apostles and in time of Lent they despised the old ordinances for abstaining from flesh Hugh Bishop of Constance commandeth all men by his edict to continue in the faith of the Roman Church untill a Generall Councell be conveened and for the same purpose he sent his Commissioners unto Zurik Zuinglius maintaineth before the Commissioners what he had taught and the Senate entreates the Bishop to call a Synode and there let the learned examine and declare what the people should believe Then Zuinglius wrote of himself unto Myconius saying I have given up myself unto God and do wait all evill both from Church-men and laity praying for this one thing from Christ that he will enable me to suffer with a couragious heart and as he pleaseth either break me or preserve mee who am a pot in his hand If they shall excommunicate mee I will think on the very learned and godly Hilarius that was exiled from France into Africa and on Lucius who being beaten from Rome was brought again with great glory not that I compare my self unto them but I will comfort my self by their example which were better and suffered worse and if it were expedient to rejoice in any thing I would rejoice to suffer reproach for the name of Christ Abr. Schultet The same author saith The first Nation that was enlightned by the Gospell was East Friseland where the Prince Edsard reading diligently Luther's books and thereby receiving the light of knowledge did forsake the rites of superstition and permittes these books to be sold read yea by his example and exhortation did encourage the Nobility of the Land to read them and others also who could understand The first preachers there were Henry Brune unto the Auriaci Lubbert Cant at Leer Jo. Steven at Norda Jo. Sculto at Wenera albeit afterwards he fell away but the most eminent was George Aportan at Embden He had been a Monk at Zwoll and the Prince made choise of him to be Tutor unto his children then giving himself to search the truth he was ready to communicate unto others what God gave him to understand and at last became Preacher of Embden the priests oppose him but by permission of the Prince he preached in the open fields and afterwards he was brought by the people into the Church Bernard Campius maintaining him with a guard lest the priests or their followers should have made any disturbance Herman Henriks one of the Priests forsook the idolatry and became his Collegue the other priests were by degrees put from the altars some went to other places and they who stayd had liberty to exercise their blind devotion within the Cloister of the Franciscans The Prince did presse none but he did most aide those who were for the Reformation and the superstition had place within private walls
with greater audience than ever he had before There the Earles Marshall Glencairn and others advise him to write unto the Regent an exhortation unto the hearing of Gods word He obeâ—etâ— them but it was in vain He is called by his flock at Frankford to return he goeth against the mind of many but promiseth to return if they abide constant in the trueth Then the Bishops summon him again for no-compearance they burn him in effigie at the cross of Edinburgh in July An. 1556. He wrote his appeal and caused it to be printed and directed it unto the Nobility and Commons of Scotland William harlaw preaches publickly in Edinburgh so did John Douglas a Carmelite and sometimes in Lieth Paul meffin preacheth ordinarily in Dundy and many leaving the Cloisters preach in all parts of the Country and the number of professors of Reformation was multiplied When the priests saw that they were much deserted they complain unto the Bishops and the Bishops judge it vain to summon these Preachers for heresy therefore they complain unto the Regent and accuse the Preachers of mutiny and sedition The Regent knew that the multitude of all sorts were earnest that way and saith It is safer to delay for a time all contrary course let the hereticks have some way and wee shall wait our opportunity Buchan Hist Lib. 16. V. After the death of King Henry followes a blessed Reformation in Publik Reformation in England under King Edward England for he had caused his young son Edward to be well instructed by Do. Cox and Edward L. Herford who then was called Protectour of England and Duke of Somerset both loved the Reformation and did his endeavour that the true light of the Gospell might shine everywhere He had a good helper Tho. Cranmer archb of Canterbury The King also was of singulare gifts above his age one of the rarest Princes that had been in many ages yea it is doubted if ever he had an equall in prudence besides his knowledge of Sciences and languages Greek Latine and French So he as another Josias purgeth the temple of the Lord from Popish idolatry and false invocation and would have brought it to greater perfection if time and life had answered unto his godly purpose It may be easily conceived how difficult it was to Reform all things at the first when the greatest part of the Privy Counsell of the Bishops and Nobility were open or close Papists but his purpose was not to leave one hooâ—e of the Romish Beast and did forbid that the Masse should be permitted unto his sister In â— is first year by authority of Parliament the sacrament of the Lords supper was administred unto the people with both elements and Cranmer did translate and in some measure purge the Missal and Breviary In the second year that book under the name The book of common prayer and administration of Sacraments was by act of Parliament to be used in all churches and chappells and that none practize nor speak against it nor any part of it Providing also that they who are acquainted with other languages may use that which they understand best in chappells but not in parish-churches In this third year an Act was made against all books called Antiphoners Missals grailes processionals manuals legends pies portuisses paimers and other books whatsoever used before for service in the Church of England in English or Latine other than were then or after shal be set forth by the King Item against all images of stone timber alabaster or earth graven carved or painted in any church or chappell except only images or pictures upon any tombe for monument only of any person which had been of good reputation The book of Common prayer was some what amended in the year 1552. He put the Popish Bishops and priests to silence and removed them from their Benefices Boâ—er Bishop of London was removed and for contumacy was condemned to perpetuall prison in the Tower and Do. Ridley became Bishop of London Gardener was deposed from Winchester c. But he killed none yea when the Counsell would persuade him to burn a woman Joan butâ—her he said What will yee send her quick to the Devill in her errours When the Reformation was first intended a generall Visitation of the Bishopricks was made by certaine prudent and learned men which were appointed Commissioners for severall Diocies and unto every Company two or three preachers were adjoined to preach at every Session and dehort the people from their wonted superstition and inform them in the trueth And that they might proceed the more orderly in their Commâ—ssions or visitations 32 persons as in the time of King Henry VIII were appointed to prescribe certain instructions and orders of Visitation The troubles in Germany at that time did contribute by the gracious providence of God to the furtherance of the Gospell in England Tho. Cranmer by Letters brought Martin Bucer Paul Fagius Peter Martyr and other learned men in the year 1548 and 1549 their coming was most acceptable unto the King country Fagius an expert Hebrician and Bucer were sent to be Doctors in Cambridge and Martyr was designed Reader of Divinity in Oxford But as Theod. Beza in â—esp ad Fr. Balduin Vol. 1. Tractat. Pag. 322 edit An. 1570. hath observed in epist Buceri daâ—ed Cantabrig Januar. 12 An. 1550 concerning the purity of rites the advice of no forreiner was sought what they could do they did not fail both by word and write to advise the people to chuse good Pastours and to endeavour more purity both in doctrine and rites but some through mans wisdom and vanishing thoughts would glue God and Belial with the leaven of Antichrist And John à Lasco a Polonian was then a preacher of a Dutch congregation in London he in his preface before his book de Ecclesiastico ordine saith That most holy King was desirous to have the whole Religion so reformed throughout aâ—â— the king â—om that he was carefull of no other thing almost but because some Lawes of the country were in the way that the publick rites of Divine worship especially which had been in use under Popery could not be purged out as the King himself would and I was instant for the forrein Churches it pleased them at last that the publick rites should be purged out of the English churches by degrees so soon as they could by the lawes and in the mean time forreiners which in this respect were not so tied unto these lawes of the Country should order their churches freely and without any respect unto the rites of tâ—e Country if their doctrin were only Apostolicall for so it may come to passe that the English churches also might be moved by unanimous consent of the Estates to embrace the Apostolical purity and some tooke tâ— is so ill that they did strive against the Kâ— purpose So far he yea they did so strive and were so malicious that they did accuse the Duke of
stay them fleeing and Lord Robert Stewart Abbot of Halirudhouse issued forth upon the Frenches and caused them to turn and flee At that time the cruelty of the French men began to discover it self for they spared not the aged maimed women nor Papist and of the souldiers ten only were killed Then many were deiected and with great difficulty were moved to abide in the town October 31. Wiliam Maitlane of Lethington Secretary to the Regent perceiving that the Frenches sought his life for somtimes he had freely opposed their cruelty conveyed himself away and coming to Edinburgh exhorted the Lords and others unto constancy and most prudently layd before them the dangers ensuing if they shall depart from that Town They stayd untill November 5 then was another skirmish but the souldiers could scarcely be moved to go forth and they went disorderly and were repulsed with the loss of 25. or 30. of their number and then such dolour and fear overtook the hearts of the most part that they could admit of no consolation only they appoint to meet the next day at Sterlin and there to take consultation On wednesday November 7. they Encouragement and resolution meet in the Church of Sterlin John Knox had a Sermon on Psa 80. v. 5. 6. 7. In his exposition he declared wherefore God in wisdom suffers sometims his chosen people to be exposed to mockage and danger even to appearing distruction to wit that they may feel the vehemency of his indignation that they may know how little strength is in themselves they may leave unto the following generations a testimony both of the wicked's malice and of the maruellous work of God in perserving His little Flock by other means than man can espy he sheweth how fearfull a tentation it is when God heares not the prayers of his people and a difference betwixt the elect and reprobats under such a tentation and in the end he did exhort them all to amendement of life and to carnestness of praying The mindes of the hearers were wonderously erected After dinner the Lords conveen in Counsell where after invocation of Gods name it was concluded 1. that William Maitlan shall go to London and declare their condition unto the Queen and Counsell and the Noble men should have their next publick meeting at Sterlin December 16. In the mean time the French men domineer in Edinburgh the Regent gave the houses of the honestest Burgesses unto them as a part of their reward the Earle of Arran was proclamed Traitour great practises were used against the Castle but the Captain as he had refused to be for the Lords and country so would not give over unto the Regent Advertisement was dispatched to the Duke of Guise desiring him to make expedition if he would have the full conquest of Scotland He had at that time greatest power to command in France the King Francis being but 15 years of age and without delay sent another Army of horse and foot with the Marques D'Elbeuf and Count Martiques they embarked at Diep and were dispersed by tempest 18 Ensignes were cast away upon the coast of Holland and only the ship wherein were the two principalls with their Ladies was violently driven back to Diep confessing that God fought for the defense of Scotland After the meeting at Sterl in the Duke the Earle of Glencairn and other noble men went to Glascow and caused all the images and altars to be pulled down and conveening in Counsell gave forth this Proclamation Two proclamations of the Councell FRANCIS and MARIE King and Queen of Scots Daulphin and Daulphiness of Viennoys to our lovets messengers or sherifs in that part conjunctly and severally specially constitute greeting For so much as it is understood by the Lords of our Privy Councell that be reformed of the suspension of the Queen Dowrier's autority the samine is by consent of the Nobility and Barons of our realm now by Gods providence devolved unto them And their chieff and first charge and study is and should bee to advance the glory of God by maintaining and upsetting true preachers of the Word Reforming of Religion and subversion of idolatry And there are diverse of the clergy who have not as yet adioined themselves unto the Congregation nor made open testification of their faith and renunciation of idolatry Our will is heerfore and we charge you straitly and command that incontinently these Our letters seen yee pass and in our name and authority command and charge all and sundry of the clergy who have not as yet adioined themselves to the Congregation as said is by open proclamation at all places needfull That they compear before the saids Lords of Counsell in Santandrews the day of and there give open testification of their conversion with plain confession of their faith and renunciation of all manner of superstition and idolatry With certification unto them if they fail they shal be reputed and holden as enemies to God and true Religion and the fruits of their Benifices shall be taken away one part thereof to the true preachers who ministrate truly the word and the remanent to be applied to the forthsetting of the Common well of our realm The which to do we commit to you conjunctly and severally Our full power by these our letters delivering them by you duly execute and indorsed again unto the bearer Given under our signet at Glasgow the penult day of November and of our reignes the first seventienth years Nevertheless some Bishops intend a new persecution whereupon the Counsell send forth another proclamation in this manner FRANCIS and MARIE by the Grace of God King and Queen of Scots Daulphin and Daulphiness of Viennois To our lovets our shirefs in that part conjunctly and severally specially constitute greeting For so much as the Lords of our Counsell understanding the great hurt and iniquity that in times past hath proceeded to the members of Christs Church by maintaining and upholding of the Antichrists lawes and his consistory boasting and fearing the simple and ignorant people with their cursings gravatures and such like others their threatnings whereby they sate on the consciences of men of long time by gone Ordained that no consistory should be afterward holden hanted nor used Having respect that there be enough of Civil ordinary Judges to the which our Lieges may have recourse in all their actions causes And not the less the said Lords are informed that certain wicked persons within the City of Brechin malevolent members of the said Antichrist contemptuously disobey the said ordinance and cease not stil to hold consistory and execute his pestilent lawes within the said City in contempt of Vs and our authority Our will is therefore and wee charge you strairly and command that incontinent these our letters seen yee pass and in our name and authority command and charge the Commissary and Scribe of Brechin and all other members of the said Consistory and others our Lieges whatsoever
entertainment of their Ministers and the â—uperplus thereof if any shall by to bee distribute unto the poore and hospitalls within the burgh as the almes of Minister and elders thereof 1566. The XI Assembly IV. In Marth An. 1566. arose more strife twixt the King and Queen for killing David Rizio her Secretary and Juny 19. she was deliver of a sone Juny 25. the Nationall assembly conveenes in Edinburg by plurality of voices J. Erskine is continued Moderator A supplication was sent unto the Lords of Counsell and Session that no excommunicate person have process before them untill they be reconciled unto the Church especially when excommunication is notorious and objected against them II. Paul Meffan came and openly with great expression of grieff for his adultery craves to be absolved from the sentence of excommunication he is conforted and ordained to declare his repentance in some churches and the next assembly shall decerne III. In respect of the dangers where The later Confession of Helvetia is approved with this Church is assaulted by mighty enemies the Assembly ordaines a publick fast in all the Churches Some mo particulares were handled The Churches of Helvetia Geneva and other Reformed Churches in France and Germany sent unto the Church of Scotland the sum or Confession of faith desiring to know if wee agree in uniformity of Doctrin Wherefore the Superintendents together with many other most qualified Ministers conveen in September at Santandrews and having read the Letters and Confession sent answer that wee agree in all points with these Churches and differ in nothing from them except that wee assent not in keeping festival days seing the Sabbothday only is keeped in Scotland Decemb. 17. Prince James was baptized in Sterlin in time of the solemnity the Queen subscribe a writing for mantenance of the Ministers by assignation of a part of the thirds of Benefices The Nationall assembly conveened Decemb. 25. at Edinburgh John Erskin is continued Moderator 1. The assignation The XII Assembly granted by the Queen is delivered by Alexander called Bishop of of Galloway and at that time Lord of the privy Counsell The answer of the assembly is They having just title to crave their bodily sustentation at the hands of the people which heare the doctrine of salvation from them they are content with what it will please them to give for their sustentation thogh it were but bread and water nor will refuse nor desist from their vocation but to take from others against their will whom they serve not they judge it not their duty nor reasonable And the assembly protests that the acceptation of that assignation shall not prejudge the liberty of the Church to suit the patrimony thereof in time and place convenient Then it was demanded Whither the tiths appertaine properly unto the Church and should only be employd to the sustentation of the Ministers of the poore mantaining of schools repairing of churches and other godly uses at the discretion of the Church Answered affirmativè without contradiction Then it was demanded Whither Ministers may with safe conscience keep silence when the patrimony of the Church is most unjustly taken up and wasted on vain things by these that have no office in the Church and in the mean time the ministry failing for necessity the poor perishing for hunger and churches falling to the ground Answered they should not be silent but earnestly admonish every man of his duty Thirdly Whither the Church men may require all possessors to pay tiths unto the Church only and inhibite all others to intromet therewith Answered After due admonitions used and no obedience following they should use the censure of the Church 2. Albeit the Church wanted not their own troubls yet they were not unmindfull of the affliction of Jacob elswhere and especially their afflicted Brethren in England as witnesseth this Letter sent by this Assembly with Jo. Knox The Superintendents with other Ministers and Commissioners of the Churches of God in the Kingdom of Scotland unto their brethren the Bishops Pastors of Gods Church who have renounced the Roman Antichrist and do professe with them the Lord Jesus Christ in syncerity desire the perpetuall increase of the Holy Spirit By word and writ it is come to our knowledge Reverend Pastors that diverse of our deare Brethren of whom some are the best learned within that realm are deprived from ecclesiasticall function and forbidden to preach and so are hindred by you to promote the kingdom of Jesus Christ because their conscience will not suffer them to take upon them at command of authority such garments as idolaters in time of blindenss have vsed in their idolatry which bruit can not but be dolorous unto our hearts mindefull of that sentence of the Apostle If yee bite and devour one another take heed lest yee be consumed one of another Wee intend not at this time to enter into the ground of that question which wee hear is agitated with greater vehemency by either partie than well lyketh us to be accounted among things tha are simply indefferent But in the bowells of Christ Jesus wee crave that Christian charity may prevail in you wee say the Pastors and leaders of Christ's flock in that realm that yee do not to others what yee would not have others do unto you yee can not be ignorant how tender a thing the conscience of men is all that have knowledge are not alike persuaded your conscience reclaimes not at the wearing of such garments but many thousands both godly learned are otherwise persuaded whose consciences are continually strucken with these sentences What hath Christ to do with Belial what fellowship hathlight with darknes If Surplice cornercape and tippet have been badges of idolaters in the very act of idolatry what hath the preacher of Christian liberty and the rebuker of all superstition to do with these dregs of that Romish beast yea who should not fear either to take in his hands or forehead the print and marke of that odious beast Our brethren that of conscience refuse that unprofitable apparel do neither condem nor molest you that use such vaine triffls If yee shall do the like to them wee doubt not but yee shall please God and confort the hearts of many who are wounded by the extremities used against these godly welbeloved brethren Colour of rhetorick or humane persuasion wee will use none but charitably wee desire you to call that sentence of Peter to minde Feed the flock of God which is committed to your charge caring for it not by constraint but willingly not as if yee were Lords over Gods heritage but that yee may be exempls unto the flock And moreover wee desire you to meditate on that saying of the Apostle Give no offence neither to the Jewes nor Greeks nor to the Church of God In what condition of time yee and wee both travell in the promoting of Christs Kingdom wee suppose yee are not ignorant
which charge by diverse supplications given-in unto the Counsell the impannelled offred to reduce and to disprove but could not be heard and yet by vertue of that forged charge were they put to the horn Albeit all those former intimations of his Majesties will were true and had come to their knowledge yet could they not truly be found guilty of contempt sedition in their meeting proceeding in respect of an Act of Parliament James 6 parl 6. An. 1579. act 92 and law made in King Robert 2. and cited de verborum significatione both shewing the Civill jurisdiction judgement to be free from all contempt of his Majesties authority or of the Lords of Secret Counsell albeit they shall proceed in judgement according to law notwithstanding any privy writing charge or command directed unto them in the contrary by his Majesty or Counsell or any command directed unto them under the great Seal or Signet or privy seal repugnant to law whereupon it must follow much more A spirituall Judicatory which hath not institution or ground from Civill authority but from Gods word which is in nature different and distinguished both by the ordinance of God and lawes of the Land albeit the Iudicatory is not instituted yet is approved by Acts of Parliament may proceed lawfully notwithstanding any signification of his Majesties will or of the Counsell in the contrary and yet be free of all contempt or seditious proceeding And in the assembly at Dundy 1597. Sess 7. the article concerning no convention of Pastors without his Majesties knowledge and consent the King being present declared his consent to be extended unto all and whatsoever generall assembly or speciall permitted and authorized by his lawes accordingly as they have warrant in the word of God as being the most authentick form of consent that any King can give Next the Kings Commissioner was present with them consented unto their down-sitting acknowledged their authority by presenting the Counsels Letter craved answer unto it and consented unto sâ—ndry things done there his consent was craved in every thing and obtained in some As for the formality of their proceeding the work being such as concerned the house of God and so therein being subject unto the censure of the Overseers of Gods house so they submit themselves and their proceedings to be censured judged according to the word of God by a lawfull free generall assembly and in their apologies written upon occasion at other times they make clear their formality as 1. Whereas the Moderator of the last assembly was not present it could be no impediment of holding the assembly seing his absence was through his fault 2. His preaching was supplied by the teaching of the ordinary Minister of the town 3. As for the election of a new Moderator after prayer by the Moderator of the late Synod at their appointment liets were made and it was needless to remove them who were upon the liets Such circumstances are not to be stood upon when the substance was in perrill Neither have they reason to alledge this objection who have challenged it if they would call to mind how in the assembly at Perth An. 1596. without any election or liets the late Moderator being absent David Lindsay at the nomination of two or three Brethren entred Moderator others who were present not being asked 4. The ordinary Clerck refused to do his office because he was threatned by Laureston Therefore he was dispenced with and of their number one was chosen pro illa vice as is the custom of Synods Presbyteries 5. The place was not privat but where the Presbytery and Synod sat ordinarily and al 's publick as the Counsell-house of Dundy or Edinburgh where Generall assemblies have been held As for their paucity that proceeded partly from the weather and partly by a trick of the Commissioners pointing in their last Letter at another day then which was appointed before And in the assembly of Gods servants where the number is not defined by a law rarity makes it not unlawfull if the meeting be ordinary and established by law unto which all who have interess may resort and which may be judged lawfull or approved by the next ordinary meeting as this hath been already approved by many Presbyteries 3. For any thing that was done there were moe than needed a sufficient number to sense or begin an assembly by prayer and to adjourny it unto another day for causes moving and a prayer in end This hath been practized in the Parliaments and in Church as at Santandrews in April An. 1597. As for them who came after the dissolving they had the like commission and warrands to come and were stayd as said is and when they came they could find no unlawfulness in the proceedings of their Brethren and seing their approbation concerned only the written process according to the subscribed copy which they received equity requires that the Generall Assembly should judge thereof before it be called unlawfull In the written process they found no signification of any proceeding charge which is the chief ground of the alledged contempt Lastly it is against all order that commissioners directed from the Presbyteries should be challenged for executing their commission namely when their execution is approved by their Presbyteries and the Presbyteries are not challenged After the Advocat the prisoners so cleared themselves and their cause that their adversaries were astonished their doubting Brethren resolved and every one that stood-by were satisfied Then the Interloquiture went-on not by voting formally but after secret rounding All the exceptions and defences were rejected and the Interloquiture was pronounced in name of all the Assessors consenting howbeit some made opposition in the mean time Yea some of the Counsell reported that none consented but the Earl of Dunbar the President the Chancelor the Earl of Montrose and the Controler Neither was the cause reasoned in presence of the Assise the most part of them not having entred into the place of judgement untill they were called to take their oath and to be enclosed Those were John Livinston of Dâ—nipace Sir Archbald Sterlin of Kier Sir John Forrest of Carden Sir John hume of North-Berwik James Shaw of Sawchy James Swenton of Innerkithen a Papist Henry Stuart of Craig-hall a dissolute man Sir George Hume of Broxmouth George Hume of the Deans Gawin Hume of Johnscleuch Thomas Livinston of Pantoun Robert Livinston of Westquarter Sir Patrik Hume of Polwart James Gib younger of Caribben and Alexand. Hume of Rentoun Craig-hall was chosen Chancellor of the Assise or Foreman of the Jury Their Advocat exhorted the Iury to consider that it was not the naked deed of Declining that was the dittay of the impannelled but the quality of the deed to wit a treasonous declinature which was to be tryed Therefore willed them to judge whether it was treason or not But the Kings Advocat charged them to find only whether the prisoners had declined the Councels
After publick invocation of Gods name he joined with the enemy at Azotus and put him to flight then within Persia he overthrew his two Armies in two other fights he defaced the Image of the Fire and Sun which the Persians worshipped Zonar Annal. In the mean time Cosroes neglecting his eldest son Siroes designed his second son Mardases to the Crown Wherefore Siroes killed his father and his brother and he agreed with Heraclius they both restored captives Heraclius received Syria and Jerusalem and as they say the Cross where on Christ was crucified which Cosroes had taken out of Jerusalem So after seven years Heraclius returns with glory to Constantinople holding the Cross in his hand and gave thanks unto Christ In remembrance of this Victory he appointed the Feast of the Roode day Cario chron The Roode-Feast day The Sarazens had served him in these Wars and when they required their wages the Emperours Treasurers answered them disdainfully as follows in c. 3. This prosperity turns the Emperours mind to the worse he marrieth Prosperity puffeâ—h up his brothers daughter Martina and became a Monothelite by the suggestion of the Patriarch of the Jacobites and Sergius Patriarch of Constantinople Sophronius Bishop of Jerusalem admonished him of his errour But he made an Edict that displeased both parties that no man should speak of one will or of two wills of Christ Zonar Annal. After this the Sarazens gathered The Empire decayeth in Arabia and many Persians followed Mahumet because of the dissoluteness of his religion whereof hereafter Mahumet occupies all Arabia and passeth into Persia where because the King was dead the whole country almost became his Subjects and imbrace his religion they were little more called Persians but Sarazens or Mahumetans Heraclius went against them and loseth in one Battel 150000. men Pe. Mexia Others also rebelled against him in the West so that ere he died the Empire was sore weakned Rotharius became King of Lombardy the Slavons possesse Illyricum the Huns and Bavarians keep Hungary Bavier and Austria the Goths were reigning in Spain and unto the Empire belonged the Provinces of Greece a part of Italy and the Isles of the Mediterrane Sea from Sardinia unto Cyprus Asia the less a small part of Affrick and some other small Provinces Pe. Mexia After Heraclius had tried both fortunes he died of hydropsie an 639. 3. CONSTANTINE III. reigned not above four months after the Hid murther death of his father he was poisoned by his step-mother Martina with advice of Pirrhus the Patriarch that her son Heracleonas begotten in incest might be Emperour He was hated by Martina for his Throne and by Pirrhus for forsaking the heresie of his father Zonar 4. HERACLEONAS was but eleven years old and his Mother governed the Empire but with no contentment of the Subjects In the second year of his Reign the Senators rose against Martina and her son they cut off Is revenged his Nose and her Tongue that thereafter she should not move sedition among the people by her flattering words and sent them both into Cappadocia where they died in Prison Pirrhus was drawn back from his flight and imprisoned So Murther and Incest was punished 5. CONSTANS the son of Constantine was crowned by the Senate without the advice of the Souldiers which was a rare thing in these daies He was a Monothelite as the Patriarch Paul and both his Predecessor An Heretick is a Persecuter and restored Successor Pirrhus and therefore he punished sundry persons for speaking against his Heresie among whom Theodore Bishop of Rome narrowly escaped and his Successor Martine was taken by Theodore Eparch of Ravenna and carried in bonds to Constantinople and banished to Chersonesus where he died He also slue his own brother Theodosius and most cruelly vexed them all who would not subscribe his Typus or Heretical confession Therefore the Lord permits the power of the Sarazens to wax And hath no peace greater that in the 13. year of his Reign they sent a Navy from Phoenicia and spoiled the Coast of Asia without resistance yet intestine Wars falling amongst them for choosing their Captain Constans had two years peace And then he hears of a Rebellion among the Lombards and thinking to subdue them he comes into Italy with a great Army making a great shew and some expectation but he received loss and shame Thereafter he went to Rome and was received by the Citizens and Pope Vitalian Within few daies he spoiled the City and carried all the Ornaments and Treasure into Siracuse where because he was hated at Constantinople he kept Court six years and at last was slain in a Bath of too-hot water by Andrew one of his own servants in the 27. year of his Reign Platina calleth him Constantius 6. CONSTANTINE by surname Pogonatus or beardy was received into the Throne with his Father ere he went into Italy and now the Souldiers in Sicily did salute Mizisus or Mizentius with the honour of Emperour but he was soon taken and his head with the Authors of the Treason was carried to Constantinople Constantine began his Government with the murther One beginneth wickedly and proveth vertuous of his brethren because the Nobility would have had them partners of the Empire yet afterwards he proved valorous and good In his time the Sarazens were strong they entred into Sicily and carried to Alexandria in Aegypt all the spoil that Constans had taken out of Rome They invade Thracia were repulsed seven sundry Sommers at Constantinople and in the end were so foiled that their Captain Muthavia sought peace and accepted hard conditions to wit they should pay yearly unto the Emperour in name of Tribute 3000. pounds of gold 50. servants and as many good horses They of the West hearing of so honourable peace sent their Orators with gifts to congratulate the Victory Then the Emperour had peace every where and set his heart to take away the schism of the Monothelites for he thought if Christ have but one will he hath but one nature or else the other nature is not reasonable Against this Heresie he calleth the sixth General Councel which he held and ruled at Constantinople He keeps peace with the Bishops of Rome he was a long time sick and died an 607. â—n the time of his sickness the Sarazens possessed all Affrick unto Carthage and the Bulgarians came into Mysia 7. JUSTINIAN II. succeeds to his father in the 16. year of his age In the beginning his Captains forceth the Sarazens to restore all that they had taken in his fathers time and to sue for peace which was concluded for ten years Pe. Mexia But the Emperour being more hardy then faithfull made Perjury prospereth not new Wars against the Sarazens in Syria and was so streighted that he sought peace with shame Io. Lampad in Mellif Then was peace in all the World A young King and ill Minions but this young Emperour is miscarried by
And he did so burn with wrath and envy that Caranza saith he did hate all the good works of Gregory and he had burnt all his Books saith Platina if some Copies had not been saved by Peter a Deacon The burning of Torches continually in Churches and the distinction Torches of hours by Bels was his device Platin. He did propound unto Phocas that the Title should be given unto the Bishop of Rome which Gregory had so oft condemned but because of mighty opposition it could not so soon be carried He sate 1. year and 5. moneths after him the See was vacant 11. months and 26. daies 3. BONIFACE III. being at Constantinople was named by the Emperour The title of Vniversal Biâ—hop first given to the Bishop of Rome and now for envy of Cyriacus was made Universal Bishop of the Church and the See of Rome was ordained to be the head of all Churches because the Church of Constantinople would have usurped this honour Beda de sex aetat Platin. Barâ—nius in Annal. ad an 606. saith Because there was enmity betwixt Phocas and Cyriacus for envy of him the Emperour seems to have favoured the Bishop of Rome beyond the custom of his Ancestors and did ordain by Imperial Edict that this name becomes the Roman Church only and the Bishop of Rome should be called Universal and not the Bishop of Constantinople this Title then is a novation But what is the meaning of it it is controverted Pope Innocent the III. writing unto the Patriarch of Constantinople lib. 2. Ep. 206. gives two notions of it saying it is called the Universal Church which consists of all the Churches which in the Greek language is called The Catholick Church and according to this exception of the name the Roman Church is not the Universal Church but a part of the Universal Church to wit the first and chief as the head in the body because in her is the fulness of power and a part of that fulness is derived unto others again the Universal Church is called that one that hath under her all other Churches and according to this reason of the name the Roman Church only is called Universal because she alone is preferred above all others by the priviledge of singular dignity as God is called the Universal Lord Catalog test verit lib. 6. I will not stay to dispute these exceptions but observe the novation and who is the Author of the Title and how contrary it is unto the Epistles of Gregory the I. Bellarmin de Ro. Pontif. lib. 2. cap. 32. would prove the lawfulness of this Title because in former ages some were called Bishops of the Universal Church It is true some were so intituled not only the Bishops of Rome but others also as may be seen among the Epistle of Augustine and others and Clemens the I. in the first Epistle unto James the Lords brother called him the Bishop of Bishops who governed the Holy Church of the Hebrews in Jerusalem and all the Churches which by the providence of God were founded every where Here a Bishop of Rome giveth such great Titles unto others and Athanasius was called Bishop of the Catholick Church and it seems not without disparagement to the Bishop of Rome for Basilius Magnus in his 49. Epistle writes unto him thus so much the more as the diseases of the Church wax worse and worse so much the more do we all turn unto your dignity trusting that your government is the only comfort which is left unto us Now will any say that either James or Athanasius had the power or jurisdiction over all the Churches Where then is the power of the Bishop of Rome But Basilius declares his mind in the words following thus Thou art thought by all alike who either in part by hearing or by experience know thy dignity able to help us from this horrible Tempest by the power of thy prayers and by thy knowledge to inform in the affairs that are most excellent And more clearly in the 52. Epistle he saith it seemeth enough to others that each one consider and have a care of what belongeth unto himself but unto thee this is not enough for thy sollicitude is such for all the Churches as well as for that which particularly is by our common Lord committed unto thee who indeed intermittest no time from conference admonishing writing and alwaies sending some who do inform in the best things Behold here a sollicitude universal and not a jurisdiction universal But to return to Boniface Platina testifieth that this Title was not given unto him without great contention for the Patriarch of Constantinople did alledge that it appartained unto his See seeing there was the head of the Empire and the Bishop of Rome said that Rome was the head of the Empire and a Colony was sent from thence unto Constantinople and the Emperour is called Emperour of the Romans and the people of Constantinople even at that time are called Romans and not Constantinopolitans or Greeks Platina addeth I omit saith he that Peter Prince of the Apostles gave unto his successors the Bishops of Rome the keys of the Kingdom of Heaven and the power that God had given unto him he left in Legacy unto Rome and not to Constantinople Platina might well have omitted this because he cannot shew out of any Author about that time that Boniface did pretend this reason It is true some Bishops of Rome before that time had spoken of Peters primacy But not in such sense as they do now as is clear from the words of Gregory the I. that are before And here it may be remembred what he writes to Eulogius Bishop Pope Gregory saith the power of Peter belongeth in three Sees of Alexandria lib. 5. Ep. 60. saying One thing tieth us unto the Church of Alexandria by a certain peculiarity and some way forceth us by a special Law to incline the more unto her love for as all men know that the blessed Evangelist Mark was sent into Alexandria by his Master the Apostle Peter by the unity of this Master and of the Disciple are we tied that as I seem to sit in the seat of the Disciple because of the Master so do you sit in the seat of the Master because of the Disciple We find not the responsory of Eulogius but it is clear he did not approve this pretence for Gregory writ again unto him lib. 6. Ep. 37. thus Your most sweet Holiness hath in your Epistles written many things concerning the chair of St. Peter Prince of the Apostles saying that he sitteth as yet in it by his successours and indeed I confess my self unworthy not only of the honour of Rulers but to be in the rank of standers also but all that you said I accept gladly because you speak to me of the Chair of Peter who sit in the chair of Peter And albeit I have no delight in special honour nevertheless I did greatly rejoice that you
whether the name of the Catholick Church appartained to the Greeks or Latines ...... But now the Greek Church is diminished by oppression of the Turks as the Latine is increased by the Conquests of the Spaniards far otherwise then it was heretofore ..... So that if the multitude gave the name of Catholick the Grecians should have had it and the certain time when they lost this Title is not to be known Notwithstanding all this these two Churches and that of the Jacobites do profess themselves to be Catholicks the passages or proofs before alledged do shew that every one of them is extended very wide Under the name of Jacobites we comprehend the Cophites and Abyssines and we may add the Nestorians for Masius telleth us that these people are rather differing in name than in religion whose testimony is reported to be very true In Jerusalem they have divers Churches and Oratories the one neer the other and the reason is to the end every nation may use the language which he best understandeth ..... The same Masius dischargeth the Nestorians of the crime of that heresie which was imputed unto them I am assured saith he they are free from that wicked doctrine of that infamous heretick Nestor for having a great volumn of their solemn prayers which they make to God I have found nothing that might offend any man of sound opinion in our religion if it be not this that I suspect them because they in many places call not the Virgin Marie mother of God but instead of this Title they call her the mother of life and of light And saith the fore-named Author here is to be noted that Villamont had some notice that Prester-John had sent to the Pope that he was willing to submit himself unto the Church of Rome and Cotton the Jesuit affirms that the Patriarch of the Cophites had done the like But we have now fresher news and know that there is no such matter So far out of the Catholick Tradition Then of all these parts we may think that except certain persons at several times they all retain or the most part their ancient doctrines and traditions as wel in matters of faith as in rites and discipline except only the Western Church which hath suffered no small change sometimes to worse and sometimes to better not in general at once but now one nation and then another hath suffered their Eclipses and have shewed again their bright beams And the first declination began in Italy by occasion of Wars and partly in default of their Clergie For when the many strangers made incursions upon Italie in the two Centuries immediately preceding they indeavoured by all means to abolish all other languages except their own and therefore where they prevailed they burned Studies and all Books that they could find Io. Bodin Method cap. 7. And then the Bishops of Rome fishing in troubled waters after that the Emperour who did with-hold was taken out of the way they begun to exalt themselves above all The religion and pietie of former Bishops did move the Emperour to be bountifull unto them and for peace in the Church to limit their jurisdiction But the following Bishops looking unto wealth more than devotion and to dominion more than peace they begun to think a Bishoprick to be nothing else but gain revenues and dominion as saith Po. Vergil de inven rer lib. 6. cap. 14. neer the end in the former ages the subtile wits of the Greeks made heresies and heresies begot schisms but the Romans turn all religion into gain and in all the articles of difference betwixt the Greeks and the Latines the opinion of the Latines serveth unto the gain and ambition of the Clergie either directlie or indirectlie now desire of money being alone far more being conjoined with ambition is the root of all ill so that no wonder it is if hunting after it they have erred from the faith 2. Pope Gregory the I. saw this defection coming when he said all things Gregory foresaw the first defection that were fore-told are now in doing the King of pride is at hand and which I fear to speak the armie or the end Some read exercitus and some exitus of Priests is at hand for they do war under pride who should be ringleaders of humilitie lib. 4. Ep. 38. And on Iob lib. 33. cap. 36. now ere Antichrist come by himself some do preach him by their words and manie by their manners Are they not the Preachers of his hypocrisie who when they have obtained the holy Orders of God do with their hearts or desires lay hold on this fading World Who pretend that it is all vertue that they do and yet it is all vice that they practice And in Homil. on Luk. 10. he lamenteth Behold the World is full of Priests but few workmen in the Lords harvest we accept the Office but discharge not the work of the Office I think Brethren that there is no greater wrack then what God suffereth from Priests when he seeth them examples of wickedness whom he hath appointed for amending others and which is more grievous if they see one humble or continent they deride him What can befall the Flock when the Shepheards become Wolves they fear not to undertake the charge of the Flock who spare not to make prey of them and they turn Ministery into the increase of ambition we forsake the things that appartain unto God and are intangled with the things of the earth so it is fullfilled like Priest like people There he speaks largely of this purpose and this is remarkable that he saith When Peter shall come before Christ with the converted Jews whom he drew after him and Paul leading I may say the converted World Andrew leading Achaia and all the Shepheards with their Flocks shall come before the eternal Shepheard what shall we wretched men say who had the name of Shepheards and have no sheep who have received nourishment from us Nevertheless the Lord will feed his sheep by himself whom he hath appointed unto life Whereunto shall I liken bad Priests but to the water of Baptism which washing away the sins of the baptized sendeth them into Heaven and it is cast into a Cink And lib. 4. Ep. 32. he saith of them While we forsake things that become us and mind things that become us not we make our sins like unto the power of the barbarous enemies and our fault which lieth heavy upon the Common-wealth doth sharpen the swords of our enemies what can we say who are unworthily set over the people of God and press them down with the burthen of our sins who destroy by our examples what we preach with our tongues who by our works teach wickedness and by our voice only pretend equity the Teachers of humility and Captains of pride with the face of a sheep we do cover wolvish teeth But what shall be the end of these things but that we do counsel men and are
They shall give signs and wonders that the very elect if it were possible should be deceived Why speaks he as doubting seeing he fore-knows what shall be It is one of two because if they be elected they cannot be deceived and if they be deceived they are not the elect Therefore that doubting of our Lords words designeth tentation because they who are elected to persist shall be tempted to fall by the signs of the Preachers of Antichrist for they shake but fall not It is said therefore if it were possible because they shall tremble and neverthelesse they are called the elect because they fall not Again on Iob lib. 25. cap. 20. in that he saith He causeth an hypocrite to reign for the sins of the people Antichrist may be understood the head of hypocrites for that deceiver feigneth holiness that he may draw into wickedness but for the sins of the people he is suffered to reign albeit many have not seen his principality yet they serve his principality by their sins are they not his members who by a shew of affected sanctily would seem to be what they are not Certainly they come out of his body who hide their iniquities under the cover of sacred honour And in an Epistle to Wimund Bishop of Aversa which is in Gratian. dist c. 8. Sâ— consuetudin he saith If thou oppose custom observe what the Lord saith I am truth and life he saith not I am custom but I am truth And truly to use the words of blessed Cyprian Whatsoever custom how old soever is altogether to be postponed unto truth and custom contrary unto truth should be abolished In lib. 7. Ep. 1. unto Sabinian then his Resident at Constantinople amongst many particulars he saith Shew my most gracious Lords that if I their servant would have medled with the death of the Lombards this day that Nation should not have had either King Dukes or Counts and it might have been in utter confusion but because I fear God I am afraid to meddle with any mans death Certainlie his Successours neither have carried themselves as loyal servants of the Emperours nor have they feared God in this manner nor have they been so sparing of bloud In humilitie he first called himself The servant of the servants of God and his Successours retain the same Title but they will not willinglie hear the name given them by another Pol. Verg. de invent rer lib. 8. cap. 2. for they will be Lord of Lords Concerning the Lords Supper his words are remarkable in Dialog lib. 4. cap. 58. His bodie is taken and his flesh is divided for the salvation of the people his blood is now poured forth not into the hands of unbelievers but into the mouths of believers therefore let us consider what a sacrifice this is for us which for our absolution representeth or follows continuallie the Passion of the only begotten Son Here though he call the breaâ— Christ's bodie and flesh and the wine the blood and the Sacrament a sacrifice yet he shews 1. That the bread was then divided 2. The wine was given unto the people 3. That the Sacrament is a continual representation or imitation of Christ's passion All which are contrarie to the Doctrine of the Romish Church now nor can they consist with the opinion of transubstantiation Upon other occasions we shall yet see more of Gregorie 3. It was received by many of the ancients in the third Centurie and others Purgatory entreth by degrees following that the souls departing must be purged from corruption lest any unclean thing enter into heaven Origenes wrote this purgation must be by fire and thereupon many have written of a purging or purgation fire as Bellarmin lib. 1. de Purgator cap. 6. hath a role of such testimonies The Fathers did think that all men must passe that fire but they who had committed the most sins or had been most superficial in their repentance on earth must suffer the more pain So Gregor Nissen in Orat. pro mortuis saith He who goeth out of the bodie cannot be partaker of the Divinitie unless the purging fire cleanse away the filth of the soul And Origen in Psal 36. All men must come to that fire even Paul or Bellarm. de Purg. lib. 2. cap. 1. Theodoret. on Cor. 3. saith The day of the Lord shall reveal i. e. the day of judgement if any mans work abide Doctours teach heavenly things but the hearers do chuse according to their own mind what is to be done but in the day of the Lords coming there shall be a sharp and great examination and them that have lived rightly that fire shall make them more glorious then gold or silver but them who have committed iniquitie it shall burn up like wood and hay But the Teacher of good things shall not suffer punishment but shal be judged worthie of salvation for this he saith he shall be saved to wit the Teacher And the work shall be burned that is they who have made themselves evil work For if we read the words so we shall perfectly find the meaning of the words that are written c. Ye see he differeth from the former concerning the faithfull Teacher they who thought that all shall suffer did pray for the souls of all who die in hope of resurrection so excluding the Reprobates only as is manifest in some Greek Liturgies who say We offer unto thee O Lord sacrifice for the Patriarchs Prophets Apostles Martyrs and especially for the blessed mother of God and we remember all the faithfull who are dead Bellarm. loc Amongst others he quoteth Lactantius Firmian as a teacher of Purgatory his unsolid and different opinion is Institut lib. 7. cap. 21. thus All souls abide in one place untill the great day and then they must all be examined by fire they who have been perfectly righteous and who are they if the words be taken strictly shall not feel the fire they who have not been so godly shall quickly pass through the fire and be cinged about and the wicked shall burn for ever But Basilius surnamed the Great when he was a dying did expect to be received quicklie among the Angels and Gregor Nazianzen who writ his life did believe that his soul departing should be received in the eternal Tabernacles and with Basil behold the blessed Trinitie Neither did any of the Fathers before Augustine dream of such a place in Hell where they say this purging is before the day of judgement nor speak they of any place thereof and so they knew not of such an Inn in Hell which the Romanists now call the place of Purgatorie yea the Jesuits Duraeus cont Whitek fol. 338. and Bellar. de purgat lib. 2. cap. 2. say expresselie that the Fathers expound that Text 1 Cor. 3. of a metaphorical fire and in cap. 6. of that book Bellarm. saith neither the Fathers nor Gregorie himself know where Purgatorie is nor Petrus Damianus who lived 400. years after
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
it is called the daily prayer by the Doctours and Fathers Ca. 16. The book of Revelation shâ—uld be read yearly in the Church between Easter and Whitsunday Ca. 18. A pernicious custom should not be kept contempt of ancient statutes hath perturbed all the order of the Church while some by ambition and others by gifts do usurp Priesthoods and Bishopricks and some prophane men and souldiers unworthy of such honour have been admitted into the holy order they should be removed But lest great scandal arise in the Church what hath been done is past it is expedient to prescribe who shall not hereafter be admitted into the Priesthood that is he who hath been convicted of any infamous crime who by publick repentance hath confessed gross sins who hath fallen into heresie who hath been baptized in heresie or is known to be rebaptized who hath married a second wife or widow or divorced or corrupt woman who hath concubines or whores unknown men or young Scholars who have been Souldiers or Courtiers who are ignorant of Letters who are not 30. years old who ascendeth not by the degrees of the Church who seeketh honour by ambition or gifts who were chosen by their Predecessours whom the People and Clergy of the City have not chosen or the authority of the Metropolitan and consent of the comprovincial Priests have not required Whosoever is required unto the Office of a Priest and is not found guilty in one of these and his life and doctrine being approved according to the Synodal Decrees he should be consecrated by all the comprovincial Bishops at least by three upon a Sabboth day and the rest sending their Letters of approbation and especially by the authority and presence of the Metropolitan A comprovincial Bishop should be consecrated in the place where the Metropolitan should chuse him the Metropolitan should not be consecrated but in his own See when the Comprovincials were assembled Ca. 24. Priests are commanded to read the Scriptures diligently that all their doings might serve for instruction to the people in knowledge of faith and good example of life Ca. 35. Every Bishop should visit his Diocy once every year in proper person and if sickness or weightier business did hinder him then by the most grave Priests Ca. 46. At command of our Lord and King Sisenand the holy Councel ordaineth That all Clarks for the service of Religion should be exempt from all charges and labours of the Common-Wealth Ca. 74. So great is the falshood of many Nations as they report that they keep not their Oath of fidelity unto their Kings and in a word they feign the profession of an oath but retain in their minds the impiety of falshood they swear unto their Kings and transgress against their Oath nor fear they the judgement of God against perjurers What hope can such have when they War against their enemies What faithfulness can other Nations expect in peace What Covenant shall not be violated since they keep not their Oaths unto their own Kings If we will eschew the wrath of God and if we desire him to turn his severity into clemency let us keep religious duty and fear God and our promised fidelity to our Princes let there be no ungodly subtleties of infidelity amongst us as amongst some Nations let none of us presumptuously usurp the Kingdom let none raise seditions amongst the Subjects let none attempt the murther of Kings but when the King is departed in peace let the Nobles of the Realm with the Priests in a Common-Councel of the Kingdom appoint a Successour that when the unity of concord is kept by us no dissension can arise by violence or ambition and whosoever among us or of all the people of Spain by any conspiracy or design whatsoever should violate the Sacrament of his promise that he hath promised for the standing of his Country and Kingdom of Goths or for safety of the King or attempt to murther the King or to deprive him of his Royal Power or by presumptuous tyranny shall usurp the Kingdom let him be accursed in the sight of God the Father and of the Angels and let him be debarred from the Holy Church which he hath defiled with perjury and let him be estranged from the assembly of Christians with all the complices of his impiety because they all should be subject in the same punishment who are guilty of the same fault Which we repeat saying again Whosoever among us c. 5. About the year 616. was a Councel at Altisiodore or Autricum Ca. 5. Synod at Altisiodore All vigils which were wont to be kept to the honour of God are forbidden as divinations Ca. 18. It is not lawfull to baptize at any time except at Easter unless it be such that are neer unto death who are called grabbatarij Ca. 21. It is not lawfull for a Presbyter after he hath received the blessing to sleep in a bed by a Presbyteress Here they ordain not to put away the wives nor forbid they cohabitation but sleeping together Ca. 40. A Presbyter should not sing nor dance at a feast In this Councel 7. Abbots and 34 Presbyters had decisive votes and subscribe 6. About the year 650. was the VIII Councel at Toledo to the number The VIII Synod at Toledo of 52. Bishops where first was recited and approved a rule of faith little differing from the Nicene Creed as taught by the Apostles allowed by the Orthodox Fathers and approved by the Holy Councels here is no mention of Christ's descending into Hell and in the IV. Councel at Toledo that article was not omitted In many of all these Spanish Councels the sleeping of Presbyters with their wives is condemned as sinfull and execrable but some would maintain their liberty and would not obey as is manifest in the sixth and seventh chapters of this Councel 7. In the year 655. was a Councel of 45. Bishops at Cabella or Cabilone in Synod at Cabilone Burgundy Ca. 1. The fore-named Creed is approved Ca. 10. When a Bishop of any City dieth another should be chosen only by the Clergy and indwellers of the same Province otherwise the election is nul Ca. 17. If any shall move a tumult or draw a weapon in a Church so giving scandal let him be debarred from the Communion Ca. 18. We not ordaining a new thing but renewing the old do ordain That no manner of husbandry-work be done on the Lords-day Ca. 19. Many things fall out that are lightly punished it is known to be very unseemly that on holy Feasts women in tribes use to sing filthy songs when they ought to be praying or hearing prayers therefore Priests should abolish such things and if such persons continue in their wickedness let them be excommunicated 8. About the year 673. was a Synod at Hertford or Herudford in England Synod at Hertford where it was decreed 1. That Easter should be kept thorow the Realm on the Sunday the 14. day of
but ye may see that Oswald did not worship the wooden Cross and that no such Cross is to be adored but that he set his mind on the suffering of Christ by which Cross or Suffering he did believe to be saved In the same Chapter he saith The Apostle saith not in vain Death reigned from Adam to Moses even over them which had not sinned after the similitude of Adam's transgression who is the figure of him who was to come This figure of him who was to come I do so understand as the first Adam was the cause of our death even unto us who did not eat of the forbidden Tree so is Christ the cause of eternal life As the Tree of the knowledge of good and evil through its own nature had not death so the Tree whereby eternal life is granted unto us hath not this vertue of it self but of his vertue who although he was infirm for us liveth by the power of God which power can never and in no respect be resisted This is against the hymns of the Cross and the resistibility of God's grace In Cap. 17. he sheweth that the Romans had then candles and lamps of Wax and what signification they gave unto them he had not seen them before neither is there any record of them before that time and then saith By every thing should we bring Christ unto our mind as Augustine writeth to Januarius but foolish men who will not be amended should not think that these candles are to be adored because by them some similitude of Divine mysteries is figured seeing from every creature we may bring a similitude Doth he not here condemn all the devised rites of men Lib. 2. cap. 5. he speaketh against the keeping of Lent and denieth that the Authour thereof can be shewed And Cap. 25. The Office of a Bishop and a Priest is almost the same but because they differ in name and honour they are distinguished by variety of slippers or pantofles He hath many such rites and the meaning of them as seemeth by way of derision Lib. 3. Cap. 24. Christ took bread and also the cup whereof Cyprian saith to Caecilius We find that we observe not what Christ hath commanded unless we do also the same things which the Lord did and so mixing the cup we depart not from the Divine instruction Although he Cyprian hath concluded this of mixing the wine and water yet he may understand that it is to be done of the whole institution wherein consisteth the command of the Lord and of his Apostles So saith he and so do the Reformed Churches practice but the Roman Church doth not so Afterward Amalarius became Bishop of Trevers and was sent by Charls the Great unto the Emperour Michael and as Trithemius writeth from the Records of Trevers by his wonderfull industry and eloquence he did establish peace and amity between the two Emperours He died An. 813. 11. In the last part of this Century arose the great men in the service of Romish forgeries the Pope to wit Johannis Diaconus surnamed Digitorum and Riculph Bishop of Mentz John did forge the Bull of Constantine's donation wherein he would perswade the world that Constantine had given unto Bishop Sylvester and his Successours for ever the City of Rome with other Cities and parts of Italy Io. Bodin de Repub. lib. 1. cap. 9. ex Actis Vatica The falshood of this feigned donation was known unto the World by every History but at that time who did dare to controle it The Bishops and Clergy thought that it was for their advantage and there was no established Prince in Italy yet under pretence thereof the Pope did inlarge their power even although many did convince that donation of falshood Then Hincmar Bishop of Rhemes in his book against the Bishop of Laudun testifieth that Riculph in the daies of Charls the Great gathered together some forged Epistles of the old Bishops of Rome and brought them from Spain into France and binding them with the foresaid Donation gave them forth in the name of Isidore Of the authority of these Epistles Gratian hath written Dist 20. cap. de libellis there is an Epistle of Pope Leo the IV. directed unto the Bishops of Britan In the Epistle Leo taketh all the authority from the decretal Epistles and other Writs of Popes except Sylvester Siricius Innocentius Zosimus Coelestine Leo Hilarius Gelasius Ormisda and Gregory These saith he are all and only by whom the Bishops do judge and by whom the Bishops and Clergy are judged if any doubt cannot be determined by them nor by Augustine Jerom Isidore and other holy Doctours it should be brought unto the Apostolical See But all others that were before these with one dash he contemneth that is he renounceth all the writings of the Bishops of Rome who lived the first 300. years as suppositions The Authour of Catal. test ver lib. 8. is very large in describing the usurpations and many policies of the Popes for inlarging their power and incroaching upon Bishops in several Nations as also their infinite rites that were then devised 12. In the daies of Dagobert King of France Rudbert was Bishop of Some Provinces in Germany and Hungary receive the faith Worms a singular good man and very learned and Theoto was Duke of Bavaria an Heathen yet hearing of the good fame of Rudbert he sent and intreated him to come into his Country The good man went and was received by the Duke in Ratisbon with great liking and did teach him the Christian religion and then did inform others both noble and ignoble all along the Danube thence he went unto Vualarium and Juvavia where the Christian faith had been taught long before there were some Churches but were decayed as Rudbert understood by report therefore he sought leave from Theoto to go thither to reform these parts so finding many people willing to be informed he returned into Worms and brought other twelve Teachers into these places with him and having established Churches did return in his old age and died in Worms At the same time Samo Duke of Slavi an Heathen did kill several Merchants coming from France for to trade in his land and took their goods therefore Dagobert sent an Army against Samo and brought him into subjection Not long thereafter the Hunni did oppress that land and their Duke Boruth sent for aid unto the Bavarians who did overthrow the Huns and for keeping the Slavi under better obedience of the King they would have hostages Boruth granted to give his son Cacatius and his brothers son Chetumar and did desire to have them informed in the Christian faith When Boruth died Dagobert sent back Cacatius being now a Christian and after three years he dying Pipin sent Chetumar who was diligent to have Preachers and to instruct the people in the faith he did invite Virgilius Bishop of Juvavien who would not go but sent Modestus Wato Regimbert Latinus Gontharius Presbyters and
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
body of Christ which is sanctified by many Priests through all the World and maketh it to be one body of Christ and as that bread and blood do pass into the body of Christ so all which in the Church do eat worthily are the one body of Christ as he himself saith He who eats my flesh and drinketh my blood abides in me and I in him Nevertheless that flesh which he did assume and that bread and all the Church do not make three bodies but one body and as they which do communicate of the body and blood of the Lord are made one body with him so they which do wittingly communicate of things offered unto Idols are one body with the Divel And in the next Chap. he saith Christ having ended the solemnities of the old Passover .... immediately he passeth unto the new Passover which he left unto his Church to be frequented or frequently observed in remembrance of his Passion and our redemption He did break the bread which he gave unto his Disciples to shew the breaking of his Body and his Passion was not to be without his own will as he had said I have power to lay down my life Take ye eat ye this is my body which shall be delivered for you As the flesh of Christ which he did assume in the Virgins womb is his true body and was killed for our salvation so the bread which Christ gave unto his Disciples and unto all them which are predestinated for eternal life and which the Priests do consecrate in the Church daily with the vertue of the God-head which filleth that bread is the true body of Christ neither are they two bodies that flesh which he did assume and that bread but they make one true body of Christ In so far that when the Bread is broken and eaten Christ is sacrificed and eaten and yet he abideth whole and alive and as that Body which he did lay on the Cross was offered for our salvation and redemption so daily that bread is offered unto God for our salvation and redemption which although it is seen to be bread is the body of Christ for our Lord and Redeemer providing for our frailty because he knew that we are frail unto sin did deliver unto us this Sacrament that because he cannot now die and we do sin daily we might have a true sacrifice by which we may be expiated Therefore because they make one body and are offered for our redemption he said This is my body which shall be delivered for you and he did add Do this that is sanctifie this body Into my remembrance that is of my Passion and of your Redemption because I have redeemed you with my blood The Lord leaving this wholsom Sacrament unto all beleevers that he might fasten this into their hearts and memory did after the manner of a man who approaching unto death leaveth some precious gift unto a certain friend saying Have this with all diligence by thee in remembrance of me that when thou seest it thou mayest remember me Which friend receiving that gift of his most dear friend if he did love him withall his heart cannot but condole and be sad for the death of his friend whensoever he beholdeth that gift left by his friend Likewise we how oft soever we come to consecrate or receive the Sacrament of that eternal gift which the Lord being to suffer left unto us to be kept in remembrance of him should come with fear and compunction of heart and with all reverence calling to mind with how great love he did love us which did offer himself for us that he might redeem us Likewise and the Cup understand he gave unto them after he had supped saying This Cup is the new Testament in my blood i. e. the Cup which I give unto you signifieth the new Testament as Fulgentius or it confirms the new Testament in my blood or by my blood Here are all the words of that book which concern the change or sacrifice in the Sacrament and we see mention of a change and a real change and a real sacrifice but no word of a change of a substance of the bread which still remaineth and is broken after consecration in remembrance of Christ's Passion and of our redemption And observe these words The bread which Christ gave unto his Disciples and unto all which are predestinated for life eternal and which the Priests do consecrate daily with power of the God-head which filleth that bread is the true body of Christ neither are they two bodies the flesh which he did assume and that bread but they make one true body of Christ Now what bread is that which he giveth unto all them which are predestinated for life but even which he did assume in the unity of his person in the Virgins womb And the Elementary bread is no more said to be his body than it is said The Rock was Christ and it is his body as all which do eat worthily are his body or made one body with him and that is not by Transubstantiation although really but in a mystery or spiritual manner albeit also the manner of the union between the Bread and Christ's body and between Beleevers and Christ's body be different in the special kind of mystery The bread doth pass into the body of Christ really in the own manner not by change of substance but of use signification office and condition And that bread is the very sacrifice of Christ in remembrance as the gift which one friend leaveth unto another in remembrance of his love so that whensoever we do sin we may have daily in remembrance that true sacrifice whereby we may be expiated And the consecrating of that bread is the sacrifice of Christ as the eating of the Lamb was the Passover the one in remembrance of their ancient deliverance out of Aegypt and the other in remembrance of Christ's Passion and of our Redemption And that bread is the body of Christ so that after the blessing or consecration it is seen to be bread and is broken and eaten These all are spoken there of that bread and therefore according to that testimony the bread is not transubstantiated but is a remembrance of Christ's Passion and sacrifice if we will speak properly And moreover at that time all Beleevers did communicate and take part of the Cup for which cause it is said there the Cup is called the communication of Christ's blood When the whole testimony is considered it serveth more against the Romish Church now than for them But to return to the Authour of the book it was Printed That Exegesis was not written by Haymo at Paris under the name of Haymo Bishop of Halberstad but as the learned Antiquary Bishop Usher hath observed in Histor Gottesc neither is it his for though the Argument before every Epistle be said to be Haymo's yet before none of them is it said that the Exegesis is his And I add
two in long order passing from one place to another and praying with a loud voice and these are called the lesser Letanies which not long after Pope Agobert did first ordain to be each Lord's day in the Churches or about the Church which now is done every where Some would rather have them called Processions because the sacrifical pomp proceeds publickly ...... Thereafter Pope Gregory ordained the greater ones when the people of all sorts going by seven in rank should sing by turns because at that time the people were smitten with a kind of swelling in their loins whereby many were killed ....... Gregory commanded that these Letanies should be observed every where and now the Priests sing them for fear of imminent evils a great number of people also following and praying but in prosperity also they oft pray so publickly that who for fear of evils had praied with supplications thereafter obtaining our desires and rejoicing in security we should give thanks unto God Which the Pagans did also as Virgil saith of Dido rejoicing for the unexpected coming of the Trojans Sic memorat simul Aeneam in regia ducit Testa simul Divum templis indicit honorem that is as Servius saith She commanded Supplications So did the Romans and almost all other Nations from whom without doubt such rites are come unto us for in the pomp of our supplications some ridiculous things do precede c. He sheweth the manner of them conform to the old custom in Dionys lib. 7. and Cato and Plautus and Apuleius In the end he saith We keep these rites also but I know not whether they be done well I fear I fear I say that in them we give more pleasure unto Heathen Gods then unto Christ .... yea whatsoever shall be done unto us herein we do contrary unto Christ's command and to the end we may be the more ashamed of this I shall name one example of 600 c. 10. This prayer is collectae and there be many of them Collects and added by sundry Authours as Cassander witnesseth in Liturgic cap. 21. and they give sundry reasons of the name 11. Poly. Vergil de invent rer lib. 5. cap. 10 saith Pope Innocent the I did ordain that the Priests should Kissing kiss one another after the Canon and Pope Leo the II ordained that the kiss should go round amongst the people but when Mass is said for the dead it is not to be done lest we seem to communicate with those of whom we are not sure that they are in favour with God But whosoever was the Authour and whatsoever be signified by this rite it is not now in use because of abuses following thereupon and this with other such passages where the people are ordered to answer doth shew that in the beginning the Service was done Prayer in known language in a known language or else how could the people understand what they should answer Bellarm. de verb. Dei lib. 2. cap. 16. confesseth that in the primitive Church both Eastern and Western they did use the vulgar tongue and so saith Origen contra Cels lib. 8. Let all the Heathens know that we who are Christians do not use barbarous or unknown words but the Greeks use Greek words and the Romans use Romish and all people pray in their own languages and the Lord of all languages understandeth them speaking so diversly as if they were all speaking in one voice And Chrysost on 1 Cor. 14. hom 35 at these words Thou givest thanks well but another is not edified saith Behold he laieth as they speak the stone to the square requiring the edification of the Church in every thing the unlearned he called the common people and he sheweth it is not a little evill that they cannot say Amen What he saith is to this purpose If thou givest thanks in a strange tongue and either understands it not thy self or doest not expound it unto others a common man cannot answer with Amen .... and he who understandeth not receiveth no benefit thereby c. Cassander in Liturgica cap. 28. hath this title The Canonical Prayer especially the consecration of the Body and Blood the Ancients did read so that the people might understand it and say unto it Amen He proved this by the testimonies of Thomas par 3. qu. 78. art 1. Euseb hist lib. 7. cap. 9. Iustinian Imper. in nov constitut 123. and the Liturgies of the Greeks Aethiopians Syrians Armenians c. But now saith Bellarm. the Councel of Trent condemneth with anathema all them who require that publick prayers and especially the Mass should be used in a vulgar language And if any will ask how and when this alteration came into the Western Church since it is not in others Erasmus in Comment on 1 Cor. 14. answereth It is a wonder how it came in But certainly the Latine was used in the Western Churches from the beginning because it was commonly understood by them all but as the Roman Empire was diminished and several Nations got power amongst themselves the Latine language did turn to French Spanish Italian c. So the vulgar tongue was not denied unto the people as Pope Vitalian did command the Latine in all Churches and the Councel of Trent accursed all other languages but the Nations went out of use of it and the Popes will have them use it whether they understand it or not 12. Here we see the Canon of the Mass hath several parts and so The Canon with a low voice it hath many Authours Cassander loc cit saith The Canon was not made by one nor yet in the order as it is now Io. Beleth a Doctor at Paris about the year 1170 in his book de Divin Offic. cap. 46 saith The Canon is said with a low voice because God hears the cry not of the mouth but of the heart ... and yet we pronounce the words lest we seem to be ignorant of the things which we ask or which we should ask or lest we fail in our voice by long speaking if it were pronounced loudly or thirdly lest the words of so great a mystery becom vile by daily custom and be used elsewhere in uncompetent places ... It is forbidden by a Decree under a curse that none should pronounce these words but who is cloathed with sacred vestures and from a book upon a consecrated Altar ...... and therein are many things which are not lawfull for us to expound but haply for the Priests only therefore we will be silent of them So far Beleth It seems this Decree and these things which are to be kept in silence were not in the daies of Raban and therefore he speaks not of the Secreta 13. Responsorium or Graduale is given by Platina The Responsorium unto Celestine the I and by Poly. Vergil unto Gelasius and Gregory Raban Institut lib. 2. cap. 51. saith It was devised by the Italians a long space before the Antiphonae and then
Lord 600. untill the year 1000. CENTURY X. CHAP. I. Of EMPEROURS AFter the death of Arnulph was great confusion in the Empire the Italians would be at liberty and the The Title of the Emperour depended not on the Pope Germans strove for the honour of their Nation so that Bellarmin de Translat Imper. lib. 2. cap. 2. holdeth that there was no Emperour between Arnulph and Otho the Great because they were not Crowned by the Pope neither went they into Italy But Alb. Crantz in Saxon. lib. 3. cap. 4. saith If he be not Emperour who is not Crowned by a Pope who did Crown Augustus and all the Caesars until Charls the Great He by whom Kings do reign and the mighty discern justice If he be not Emperour who goeth not into Italy let the Constantinopolitans lose their liberty of whom few have seen Italy So also the Emperours of our time he died An. 1517. Wherefore saith he let us not defraud these good Emperours of their own honour we know by what way the Roman Popes have insinuated themselves into that inauguration So far he And seeing the three next Emperours did injoy that Title the Empire was not transferred from France to Germany by the Popes These were Emperours beyond the Alps as the Italian Historians term them The Empire through the last hundred years went by succession and not by election either of Pope or of Princes except that once or twice the right heir was disappointed by their own negligence and the ambition of others saith Crantz loc cit The Italians had their own respects and would hold the Title among themselves yet could never consent in the person of any as followeth The History of this Century is confused as the times were miserable for uncessant Wars were every where wrongs rapines and vices abounded little justice was executed especially in Italy learning decaied charity was not known zeal was gone and the Infidels became strong 2. LEWIS succeded his Father in the Empire of the Germans and Berengarius Troublous times prevailed in Italy but came not into Rome The Hungars a people lately come from Scythia were troublesom to both these Nations and they forced both these Emperours to give them a sum of money yearly Lewis espying the weakness of the Pope and the dissensions in Italy had a purpose to recover it once he put Berengarius to flight and possessed himself of the most part of Lombardy they received him in Belona but laid hands on him unaware and delivered him unto Berengarius who caused his eys to be put out shortly thereafter he died An. 912. In his time the valiant Fernando Consalves made great conquest in Spain against the Sarazens Then contention arose between the French and the Germans for the Empire Lewis King of Provence pretendeth that he is nearest in blood but the German Princes held together and would have chosen Otho Duke of Saxony a valiant and wise man who had married the only daughter of the defunct Lewis but he refused it pretending infirmity in respect of his age and fearing troubles and he perswadeth to chuse 3. CONRADE the I Duke of Franconia the Nephew of the Emperour More troubles Arnulph and brother-son of Lewis He followed the counsel of Otho during his daies In the beginning of his Reign Saba King of the Mores by the procurement of Constantine Emperour of Constantinople came into Italy and occupied Palia Calabria and all the Kingdom of Naples to the small advantage of him who had inticed him neither could they be expelled because of the seditions amongst Christians every where Especially when Otho was dead Conrade was molested by his son Henry pretending that the Empire did by line belong unto him Conrade sent his brother against the Saxon who was overthrown then he repaired his Army and sent Embassadours unto Henry requiring him to submit upon honourable conditions Henry would hear of no Treaty Then Conrade fell sick and feeling death approach he perswaded his brother Eberhard to submit unto Henry and sent him unto him with the Crown Imperial Robe and other ornaments An. 920. Naucler Constantine yet reigneth in Constantinople and Berengarius the II was called Emperour of Italy although he had but Lombardy with great difficulty Pet. Mexia Histor 4. HENRY the I coming to the Empire partly by succession and partly by voluntary resignation with consent of the Subjects did refuse to be Henry is peaceable and victorious Crowned by the Pope or as Crantz in Saxon. lib. 3. cap. 4. saith not that he despised it but in modesty he did decline it neither did he need the consent of the Princes but because he was desirous of peace he would ex abundanti assemble a Diet that he might Reign with universal consent He applied himself to set Germany in peace and above all to assure the high-waies from Robbers as usually they are frequent in time of wars Several rose against him but were suppressed Arnold Duke of Bavier before this had lived in Hungary as in exile now he returneth with the Hungarians he usurped the Title of Emperour When both Armies were ready to join Henry called him to a parley and by perswasion overcame him which haply he could not have effectuated by Arms and Arnold became obedient Then Rodulph Duke of Burgundy called himself Emperour of Italy as followeth He overthrew Berengarius and caused him to fly so that he died without recovering his dignity Rodulph had no great mind to resist the Hungars which were sent for by Albert Marquess of Tuscany against Pope John the XII and they took both lands and life from Albert and moreover did wast other parts of Italy Therefore the Italians did invite Hugh Duke of Orleance he subdued Rodulph and conquered more in Italy then any other of these late Emperours and kept peace with Germany Henry had wars with the Hungars and was glad to have truce with them for nine years In the mean time he overcame the Bohemians and brought them under the Empire as also he overthrew the Vandals about Brandeburgh and gave their lands unto his Field-Marshal with the Title of Marquess Alb. Crantz li. cit c. 8 9. He overthrew the Sclavonians by the Beltick Sea and returned with much spoil When the nine years truce was expired he obtained so great a victory against the Hungarians that all the Princes of Christendom sent unto him with congratulation Then he intended to recover Italy from Hugh and the Sarazens but was visited with sickness and declared his son to be his Successour An. 937. At this time Constantine was dead who had many times fought with the Sarazens in Asia and with the Bulgarians the Russians had brought a thousand Ships through the Euxine Sea and were discomfited by him His father-in-law Romanus was partner of the Empire with him 26 years and then another Romanus succeeded unto his father Zonar 5. OTHO or Otto the I was Crowned at Aken by the Bishop of Mentz
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
was this the Custom of Scotland onely to Govern the Church by common consent of Culdees or Presbyters which in Scripture are called Bishops see § 11. but in the primitive times it was the Custom every where For first They had an Ecclesiastial assembly which Origenes contra Celsum li. 3. calleth a Church Senate for when he compareth the Christian Churches at Corinth Athens and Alexandria with the multitude of other People there he addeth also If you compare the Church Senate unto the Senates of those Cities you shall finde some Senators of the Church worthy to govern any place any Commonwealth established by God but these Senators who now every where do govern have nothing excellent in their maners beyond the common multitude and in like maner if the Church-Magistrates be compared with the Political Magistrates c. And after eight pages he saith Christians do so much as they can first examine the minde of them which desire to be their hearers ere they receive them into their number they try them first privately and when they appear to have made such progress that they are desirous to live honestly then they bring them in by distinct degrees and some are appointed to watch over their lives and maners that if any of them do things unlawful they debar them from the Society and others they embrace heartily if they by dayly progress become better and how severe is our discipline against them which are faulty especially who are defiled with uncleanness our Church casteth them out of our Common-wealth and again when they repent we receive them no other way then as if they were raised from death but after a longer trial then when they were at first received to learn the Religion but upon this condition that because they have fallen they shall thereafter be uncapable of all Dignities and Church-Magistracy So far Origen Hence we see the primitive Churches had their Judicatories and their Rulers and how they did censure the scandalous persons Secondly Who were these Rulers Ambrose teacheth on 1 Tim. 5. saying Among all Nations old age is honorable whence the Synagogue and then the Church had their Elders without whose Counsel nothing was done in the Church which form by what negligence it hath failed I know not unless by the laziness or rather the pride of Teachers while they onely will seem to be something Therefore the Rulers of the Church were not onely Teachers but with them were Elders which were not Teachers and these were out of use in Italy before the days of Ambrose about the year 400. But see whether they were in the days of Cyprian who lived about the year 250. In lib. 3. epist 10. he directeth it unto the Presbyters and Deacons in the beginning he lamenteth that many of the Presbyters were dispersed in time of the persecution and near the end he saith I am sorry when I hear that some walk disorderly and wickedly and jarring with discord even the members of Christ which have openly confessed Christ to be defiled with unlawful lust nor can be governed by the Deacons and Presbyters or Elders that by the bad maners of some few the honest credit of many and good confessors is stained they should fear lest being condemned by their own testimony and judgement they be deprived of the Society of the godly for he is a true and famous confessor of whom the Church afterwards hath not cause to be ashamed but to rejoyce As for that particular which our Com-Presbyters Donate Novate and Curdius have written unto me I being alone can write nothing seeing from the begining of my Episcopacy I have resolved to do nothing by my private judgment for sentence without your counsel and without consent of the people but when by the grace of God I shall come unto you then as common honor requires we shall together treat of these things which are done or are to be done Hence it is clear that though Cyprian was a renowned Bishop yet he never did any thing in point of government by himself or without counsel of Elders and Deacons and without consent of the Church no not to give advice in that that they did require of him and these Elders and Deacons did rule and censure when he was absent and he was sory that the people did not obey their Sentence Whatsoever exception may be taken against the word Presbyter certainly Deacons had place in giving Counsel and the Bishop had not the sole power of Censure This is put out of doubt in the life of Augustine when c. 4. Possidonius Arch-Bishop at the same time shews that he was chosen one of the Presbyters for ruling the Church of Hippon and then c. 5. the Bishop Valerius having experience of Augustin's gifts gave him power to preach and saith Possedo this was contrary to the use and custom of the Affrican Churches and therefore other Bishops did revile him that he had given an Elder leave to preach but the good man was content that the people were instructed seeing he could not deliver his mind so freely as Augustine could because he was a Greek and he knew that the Eastern Churches had that custom at that time Behold a Church with one Bishop no Elders and the Bishop was the only Preacher and Augustine was the first Preaching Elder in the Affrican Churches 3. That the Bishops had not the whole power it is clear as the light if we will believe the writings of the Ancients as is easie to be shewed by many testimonies I will name but a few Basilius surnamed the Great about the year 380 in Moral summ 71. c. 1. expounds the texts 1. Tim. 3. and Tit. 1. Conjuctly of Bishops and Presbyters as having the same office Sedulius when Hen. Oraeus in Nomenclator calleth Presbyter Scotus about the year 440 on Tit. 1. saith Before that factions by instinct of the Devil were in Religion and it was said among the people I am Paul's and I am Apollo's the Churches were governed by the common counsel of the Presbyters then he brings testimonies of Scripture proving as he concludes that among the Ancients was no difference twixt Bishops and Presbyters To the same purpose writes Ierom. on Tit. 1. At greater length and concludes thus let Presbyters know that by custom of the Church they are subject unto him who is their Prelate and let Bishops know that by custom rather then by the Lords appointment they are greater then Presbyters that the Church should be governed in community in Epist ad Evan. 1. he saith Whereas one was chosen to preside among others it was done in remedie of Schism lest each one drawing the Church unto himself it were rent asunder for in Alexandria from Mark the Evangelist unto Heraclas Dionisius Bishops these were in the daies of Ierome the Presbyters do alwaies chuse one of themselves call him Bishop when he is set in a higher degree for except ordination what doth a
neck and hath got it not by piety but And the Emperor being made subject in this maner returneth into Germany bewailing his misfortune ann 1177. In the year 1184. he A pretty contest betwixt a Bishop and an Abbot brought Constantia the onely childe of William King of Sicilies into Germany and married her to his Son Henry when they were Crowned at Mentz there was so great conflux of people that the City was not sufficient to contain them and the Emperor caused to be set up a spatious house for the time without the walls The Pentecost was the day of the solemnity When the Emperor was in the Church with many Princes of both Estates and had set the Bishop of Mentz on his right hand and the Bishop of Colein on the left the Abbot of Fulda demandeth the seat on the Emperor 's left hand where the Bishop of Colein was sitting Many saith Al. Crantz in Saxon. lib. 6. c. 46. do remember that this was done in that place The Elector thought it a disparagement to give place unto an Abbot The Emperor being required to determine the matter said We do approve as we should do the ancient customs of the Empire but for this purpose we think it indifferent The Elector hearing him riseth up and saith Seeing O Soveraign Majesty your will commandeth so I an Arch-Bishop give place unto an Abbot an Electoral Prince unto a Monk but by your leave I will be gone And when he had so said he went away The Count Palatin of Rhine the Emperor's Brother and the Count of Nassaw followed him but first said Soveraign Emperor by your leave we follow him and do acknowledge his benefits which we have received Lewes Prince of Thuringia said unto the Count of Nassaw because he held something of the Abbot You deserve well of your Lord who forsakest him to day and followest another He answered For the benefit which I hold of him I will give obeysance in due time and to day I will follow him with whom I came hither and is equally the Lord of a few which I have The same did the Duke of Brabant When so many seats were emptied King Henry was displeased and embracing the Arch-Bishop in his arms entreating him earnestly that he would not begin so solemn a day with sadness nor move a stir in so great a convention of the Princes that he would continue in his seat and not darken the joy of the Coronation with such a cloud of wrath Then said the Emperor Seeing one word doth so offend you I wish that I had not spoken it albeit I acknowledge not that I have spoken any thing otherwise then became my place but take heed lest by healing of a little ach you make a deeper wound in the body for such is your wisdom you know what it is to divide such an assembly Then the Arch-Bishop said chafingly Your Imperial Majesty would have rewarded me well to day for the many services that I have followed and performed for you I am become hoar-headed in your pitched pavilions I have vexed Italy I have fought against Lombardie I have caused Brunswick to sweat and bleed this is my great reward that in the assembly of the Princes I should be dashed for an Abbot who had not attempted such a thing if he knew not the secret favor of the Caesarean Majesty But if you O Caesar and the King will have me to remain let our seats be as they were if the Abbot will displace me let him climb up into the clouds and set his seat in the north and be like unto the most High But the Bishop having notice of what the Abbot intended to do brought with him 4000. armed men and more and certainly they had fallen to blows if the stir had continued Then said the Emperor Arch-Bishop seeing you have taxed me of secret correspondence in this business with the Abbot I am ready to give my oath that I am not accessory to this fault And when it appeared that he was ready to give his oath the Bishop said The word of your Caesarean Majesty is unto me sufficient for an oath Then the Emperor turning unto the Abbot because he saw that not a few Princes were ready to draw swords for him said Father you must have a little patience without prejudice of your right lest any more trouble do overcloud this solemn day The Abbot was a little ashamed and took the lower seat Then was the King and Queen Crowned About that time Saladin Sultan of Egypt prevailed mightily in the East and The affairs of the East ann 1187. he took Jerusalem The Christians kept the Title King of Jerusalem and some Towns in Asia the space of 100. years and more and many Princes went thither but never possessed Jerusalem except that short time when the Emperor Frederick II. was in it as followeth Barbarossa was moved to go thither he was hindered by Isaacius the Greek Emperor and therefore did sundry affronts unto him both in Thracia and Asia as also he conquered Iconium from the Turks and so great was his glory that his Army was called Invincible and none durst resist him saith Nicet as li. 2. de Isaac Who also testifieth that this Emperor did forbid the worship of Images and did use unleavened bread in the Sacrament for which causes and some other such things the Armenians did welcome the Almans into Asia as their friends On a day when he was hunting with the Lord of Armenia he went into an unknown river to water his horse he fell into the water to the irreparable loss of all Christendom saith Naucler for Saladan was so afraid of him that he left Syria and intended to retire with all the Turks into Egypt Thus saith he died that Emperor ann 1190. one so glorious and who had in his time enlarged the Empire that after Charles the Great none was to be compared unto him in honor of exploits His Son Conrade took the Government of the Army and recovered Antiochia Coelosyria Laodicea c. and died ann 1191. Manuel in the 38. year of his reign left his yong Son Alexius Emperor and recommended him unto his Cousin-German Andronicus at first he shewed himself a good Tutor of his Pupil then he carried equal sway and lastly like a shameless Traitor murthered him within three years after his Fathers death but the Princes took him and punished him many ways and Isaacius Angelus next in kindred was Emperor In the time of this Andronicus the Sicilians came into Greece without resistance they possessed Thessalie Amphipolis and made towards Constantinople Isaacius sent Branas against them and he came upon them unawares at first the Greeks were unwilling to fight but being encouraged by Branas they partly slew and fully chased all the Sicilians out of Greece Nicet Choni Likewise at that time the Turks had invaded the Eastern part of that Empire and the Mysi usurped liberty as also the Bulgarians and the
a stur and thereafter it turned to a custom that the Cardinals sought not the consent of Prince nor people Nothing is found memorable of him in his five moneths say Platin. and Onuphr in Innoc. II. but Bernard though he intended not to write an History yet informeth us of the Popes and the Court and of the Church in his time and the Romanists will not deny his testimony seeing he is a Canonized Saint Unto him he wrote Epistle 192. the inscription is Vnto Master Guido de Castello who was a disciple of Peter and afterwards was Pope Celestin In the Epistle he calleth him a Cardinal Presbyter of the Roman Church and his salutation is that he decline not to the right hand nor to the left then he saith I were injurious unto you if I do believe that you love any man so that you love his errors also for whosoever loveth thus knoweth not as yet in what maner he ought to love for such love is earthly sensual divelish and hurtful both to the lover and to the loved Mr. Peter bringeth us profane novelties of words and meanings disputing of the faith against the faith by the words of the Law he impugneth the Law when he speaketh of the Trinity he is an Arrian when he speaketh of grace he is a Pelagian of the person of Christ he is a Nestorian It is not presumption if I intreat you that in the cause of Christ you prefer none unto Christ In the next Epistle unto Cardinal Yvo he saith Peter Abailard is a Monk without a Rule a Prelate without a charge neither keeping order nor can be kept in order he is unlike himself without a John and within a Herod when he speaketh of the Faith of the Sacraments and of the holy Trinity he addth impaireth and changeth at his pleasure he is condemned with his work at Soisson before the Legate of the Roman Church but he is careless because he braggeth that Cardinals and Clerks of the Court are his disciples and for defense of his by-past and present errors he chooseth them to be his Judges by whom he should fear to be judged and damned Bernard in Epistle 196. saith to the same Guido Arnald of Brixia whose conversation is honey and doctrine is poyson who hath the head of a dove and venom of a scorpion whom Brixia hath spewed out Rome hath abhorred France hath refused Germany holdeth abominable and Italy will not receive is said to be with you beware I pray thee that he do not more harm by your authority To favor him is to contradict the Lord Pope yea the Lord God for by whomsoever a just sentence is justly pronounced surely it cometh from him which saith by the prophet I speak righteousness c. Hence we may guess what a man Celestin was and what many of the Court were before he was Pope Then in Epistle 234. he writeth unto the same Celestin saying Who The Pope is rebuked by Bernard knoweth not that the cause of the Bishop of York was decided by Pope Innocentius but oh that it were not known how that sentence is put in execution oh that it be not told in Gath nor in the streets of Ascalon c. And in the next Epistle unto the Roman Court he saith All men should write of that which concerneth all nor fear I to be taxed for presumption because albeit I be the least of all men yet I think the injury of the Roman Court toucheth me we are vexed I say unto you we are vexed without measure grievously so that we are weary of our life we see horrible things in the house of God and because we cannot amend them we do at least advertise them which should if they shall amend it is well and if not we have delivered our souls and ye have no cloke for your sin Ye are not ignorant that sentence was pronounced by the Lord Pope of good memory Innocentius with the general consent of you and the Roman Court that the election or rather intrusion of William Bishop of York is null and ye know that this sentence was full not onely of judgement but of mercy but oh that the sentence might stand and what is done contrarily might not stand oh that Phinehas could go with his sword against this fornication or that Peter were alive in his seat to consume these wicked ones with the breath of his lips I say unto you it will be a great scandal in the Church and I fear lest the Authority of the Roman See suffer a very grievous loss if he be not punished who hath transgressed their general sentence that others may fear But what meaneth that which is reported that this William hath privy and dark Letters I wish from the Princes of darkness and not from the Princes of the Apostles and behold the children of the uncircumcised have heard it and do jeer at it that against a publique sentence contrary Letters are come from Rome What shall I say to you If the Roman Court will compel these men against their consciences to bow down unto Baal the Lord see and judge it and the Court of Heaven look to it where judgement cannot be wrested by any ambition c. Here we see one Pope against another and the Court at one time against it self in a short time to the great scandal of the Church and derision of the enemies and this was sharply told them by their own Saint 7. LUCIUS II. sate eleven moneths He was vexed by the Romans The Romans would be free and sent humble Letters unto the Emperor representing the oppression of the Church and of all Italy and inviting him to come unto their defence But saith Naucler generat 39. the Emperor could not at that time So the Romans do besides their Senators create Jordanes their Patricius they go unto the Pope and take from him all badges of Royalty as well within as without the City as belonging unto the Patricius and they bid the Pope be content with the first-fruits oblations and tithes after the custom of the ancient Priests When Lucius began to oppose them they drave him out of the City and threw stones at him that thereafter he was not able to do any thing and died Ibid. Alfonso Duke of Lusitania made his Land tributary unto Peter's See Baron Annal. 8. EUGENIUS III. was chosen and because the City was not quiet he went forth to the Monastery Farven and was consecrated by the Cardinals and then dwelt at Viterbio In the mean time the Romans throw down the houses of the Cardinals and Clerks and of some Nobles plundering their houses not sparing St. Peter's Church Eugenius accurseth them and by the power especially of the City Tibur he compelleth the Romans to seek peace and they promised to have no Magistrate without the Pope's consent In time of their perplexity they sent unto the Emperor Conrade beseeching him as Lord of the City and Emperor of the world to come
Scripture so many as are predestinated unto life are they not called Kings and Priests therefore what God hath conjoyned let no man put asunder but rather what divine Authority hath ordained mans will should endeavor to fulfil and they should joyn in hearts who are conjoyned in ordinances let them cherish one another defend other mutually and bear one anothers burthens The wise man saith A brother aiding a brother both shall be comforted but if they bite one another which God forbid both shall come into desolation Let not my soul come into their counsels which say That either the peace and freedom of the Church is hurtful unto the Crown or the prosperity and exaltation of the Crown is hurtful unto the Church for God the Author of them both hath conjoyned them not to destruction but to edification If ye know this how long will ye dissemble the common contumely and common injury Is not Rome as the Apostolical Seat so also the head of the Empire therefore though I would not speak of the Church is it the honor of the King to have an headless Empire I know not what the wise men and Princes of the Kingdom do advise you herein but though I speak imprudently I will not be silent in what I do judge The Chuch of God from the beginning even till these times hath been oft afflicted and oft delivered it is her voice They have often afflicted me from my youth but they could not prevail against me Be sure O King that neither now will the Lord leave the rod of the wicked upon the back of the righteous the hand of the Lord is not shortned nor become unable to help At this time he will deliver his Spouse which he hath redeemed by his blood endowed with his spirit furnished with heavenly gifts and nevertheless enriched with earthly things He will deliver I say again he will deliver but if by the hand of another let the Princes of the Kingdom consider whether this be to the honor and advantage of the King certainly not Wherefore gird thy sword O most mighty and let Caesar recover unto himself what is Caesar's and unto God what is God's Vtrumque interesse Caesaris constat undoubtedly both these appertain to Caesar to maintain his own Crown and to defend the Church the one becometh the King and the other the Advocate of the Church The victory as we trust in the Lord is at hand the Romans are more arrogant then potent for what did ever any great or mighty Emperor or King presume so vile a thing both against Crown and Priest-hood but this cursed and tumultuous people which cannot measure their strength nor think on the end nor consider the event in their foolishness and fury durst attempt so great sacriledge the temerity of the multitude cannot stand for a moment before the King's face c. I will not here add observations Bellarmin de Ro. Pont. l. 2. c. 31. The original of the title â—icar of Christ alledgeth That Bernard did first give unto the Pope the Title Vicar of Christ It was not from the beginning so but the Cardinal mistaketh it Bernard was not the first if Platina do truly report the words of Gregory VII he used this Title before him and according to the language of the Court at that time Bernard giveth this Title unto all Priests even from whom all iniquity procedeth as he speaketh in festo Convers Pauli ser 1. and giveth unto Eusebius both this and loftier Titles for lib. 2. de Consider he calleth him The Great Priest the Prince of Bishops the Heir of the Apostles Abel in Primacy in Government Noah in Patriarchship Abraham in Order Melchisedek in Dignity Aaron in Authority Moses in Iudging Samuel in Power Peter in Vaction Christ here is a rhapsody of glorious Titles and he addeth these passages of Scripture that are wrested to maintain the ambition of the man of sin but whether he speak so in derision or according to his own minde it may be judged by his words following immediately but first see what he And confuted by Bernard at large said a little before What hath the holy Apostle left in legacy unto thee he saith What I have I give thee What is it One thing I know it is not silver nor gold seeing he said Silver and gold have I not If thou happen to have it use it according to the time and not at thy pleasure so use them as not abusing them seeing these in respect of the souls good are neither good nor ill but the use of them is good the abuse ill the care of them is worse and seeking is filthier by whatsoever way thou may have them certainly thou hast them not by title of the Apostle for he could not give what he had not what he had that he gave the care of all the Churches Gave he Lordly power hear himself Not domineering over the people but being an example of the flock And lest you think he said so in humility onely and not in truth the Lord saith in the Gospel The Kings of the earth have dominion but not ye so It is clear dominion is forbidden unto the Apostles Go then and take if thou darest either Apostleship if thou be a Lord or dominion if thou be Apostolical thou art clearly forbidden to do either of the two if thou wilt have them together thou shalt lose them both or else think not thy self to be excepted from those of whom God complaineth saying They have reigned but not by me they were Princes and I knew them not And if thou wilt reign without God thou hast glory but not with God We see what is forbidden now hear what is commanded Who is the greater among you let him be as the yonger and he that is chief as he that serveth There is the model of an Apostle dominion is forbidden and serving is commanded which is commended also by example of the Law-Giver for it followeth I am in the midst of you as he who serveth Bernard there hath many things to this purpose and after he hath mentioned these former Titles and prerogatives he saith I have spoken of who thou art but forget not what consider what thou wast and now art why wilt thou not behold what thou canst not cease to be Indeed it is one thing what thou wast and art and another who thou art â—ecome the one must not be forgot in searching thy self for thou art what thou wast and thou art not less after thou art become such and perhaps more thou wast born that and changed this but not changed into this the former is not cast off but this is added If thou consider what remember thy nature thou wast born a man if thou ask who thou art a Bishop this thou art made and not born which of these thinkest thou nearest or chiefest unto that thou art made or that thou wast born is not that thou wast born therefore I advise thee to
honorable marriage from the Church and ye do fill her with whores incestuous and all kinde of uncleanness choose which of the two that either all these monsters of men shall be saved or the number of them that shall be saved is restrained to the few which are continent How sparing in the one and how wide in the other nothing less becometh the Author of honesty shall all be condemned but these few continent persons this is not to be a Savior Continence is rare on the earth nor did he who is fulness make himself of no reputation for so small advantage c. In Ser. de Triplici Gen. Bonor he exhorteth to have pity and to pray for them who are departed not having perfected their repentance But in Lib. Sententiar c. 9. he saith There are three places heaven earth and hell and these have their own indwellers heaven hath onely the good the earth hath of both sorts and hell the bad onely And in cap. 14. he saith Place is necessary and profitable unto repentance to wit the Church of this present life in which whosoever neglecteth to repent while he is in the body he can finde no remedy of salvation hereafter In Epist 190. contra Abailar he saith Abailard defineth faith to be an opinion then faith saith he is wavering and our hope is vain he who saith so hath not as yet received the holy Ghost Augustine saith better Faith is not in the heart by ghuessing or trowing but it is a sure knowledge the conscience also bearing witness it is the substance of things hoped for and not a fantasie of conjecture by the name substance a thing sure and certain is meant doubtings belong unto the Academicks which doubt of all things and know nothing Bernard died in the 63. year of his age Ann. 1153. 13. The same Bernard De Consider ad Euge. lib. 3. teacheth us that then A Sermon in the Councel at Rhems was a Councel held at Rhems where the Pope was also President and with Bernards works are many Sermons which are said certainly not to be his among these is one Sermo cujusdam ad clerum in Concilio Rhemensi congregat unto me it seemeth certainly to be Bernard's seeing the most part of it is Supe Cant. Ser. 33. and also on Psal Qui habitat Ser. 6. so that either another hath borrowed it from Bernard or he from another This Sermon is for the most part historical I mean serveth to give knowledge of that time and therefore I will transcribe it for the use of some who possibly have not that Book A weighty charge is laid upon me to teach the Teachers and instruct the Fathers especially seeing it is written Ask the Fathers and they will declare unto thee Deut. 32. but that Moses commandeth me whose power is great and must be obeyed not by me onely but by all and he is greater then Moses for unto Moses was but one people of Israel committed and unto this the whole Church and he is greater then an Angel for unto which of the Angels hath God said at any time Whatsoever thou shalt binde on earth shall be bound also in heaven Matth. 16. I speak in respect of office and not of merit if ye except God none is like unto him in heaven nor on earth ergo he is Antichrist This is Peter which cast himself into the sea when all the other disciples did sail unto Jesus Ioh. 21. every one of you is content with his own little ship i. e. his Arch-Bishoprick his Abbey his Provestry but he casteth himself into all the Arch-Bishopricks Abbeys Provestries this sea is wide and there the fishes cannot be told And unto you I say my Brethren the Bishops God hath exalted you highly ye are the salt of the earth as the Lord saith in the Gospel Matth. 5. ye are the light of the world ibid. I have said ye are gods and all are the children of the most High but ye shall die as men and shall ye not fall as one of the Princes Psal 81. Where is the wise man where is the Scribe where is the Conqueror of this world 1 Cor. 1. shall they not die as men and shall they not fall as one of the Princes whence shall they fall and whither from the side of the Lord into the bottom of hell Brethren two great evils are coming death and judgement for hard is the condition of death and therefore few would die but what preparation is made for death albeit it be the way of all flesh alas whither shall I go from thy Spirit and whither shall I flee from thy face Psal 138. seeing the Apostle saith We must all appear before the throne of Christ that every one may receive according to what he hath done in the body whether good or ill 2 Cor. 5. Brethren I tell you of another Synod where the Lord God will sit in judgment and there we all must stand and there will God judg all the world Here on earth unrighteousness is shut up in a bag but in that judgement God will judge righteously and there we must all appear unless the Apostle hath lyed which is a sin to say whether he be a Pope or a Cardinal or an Arch-Bishop or a Bishop or poor or rich learned or unlearned that every one may receive according to what he hath done in the body whether good or ill And seeing account must be given of those things that every one hath done in the body alas what shall become of those things that every one hath done in the body of Christ which is his Church hear The Church of God is committed unto you and ye are called Pastors but are robbers And alas we have few to feed but many to excommunicate and oh that ye were content with the wool and the milk but ye thirst after the blood Nevertheless four things I think are necessary in them which especially are set over the Church of God to wit that they enter by the door that they keep themselves in humility that they flee avarice that they indeavor to cleanness both of heart and body But what availeth it that they be chosen canonically which is to enter by the door if they live not canonically The Lord said unto the twelve Have not I chosen you twelve and one of you is a divel Ioh. 6. Lord Jesu seeing that election was in thine hand and there was none to contradict thee why didst thou choose a divel to be a Bishop good Jesus why didst thou not choose a good just and holy man as Peter was good just and holy or if thou choosest a divel why talkest thou that thou hast chosen him Brethren to day Jesus doth the like he chooseth many divels to be Bishops Alas alas where shall we finde Bishops that after they have come to Dignity keep themselves in humilty yea pride moveth them to aspire unto so great Dignity that they will break into the fold of
pontem In Sion omnibus est via plebibus in Phlegetontem Stat sibi gloria pompa superbia divitiarum Hoc prope tempore nemo studens fore pons animarum Qui stat in agmine primus in ordine Presbyteratus Est vitio levis officio brevis inguine fractus Then of the Prelates and Clergy he saith Vos volo credere quod volo dicere Pseudoprophetas Nulla feracius ac numerosius hâc tulit aetas His sacra nomina sacraque tegmina corda superba Agnus eis patet in tunica latet anguis in herba Quilibet improbus extat episcopus Abba creatur Vi precio prece Dignus homo nece sceptra lucratur Nullus ei timor haudque sui memor est aliarum Non sine Simone sed sine canone dux animarum When he hath hinted at the manifold impieties of the Clergy he striketh again at the head Per sibi pervia Pastor it ostia fur aliunde Lex mala furibus his subeuntibus intrat abunde O mala secula venditur Infula Pontificalis Infula venditur haud reprehenditur emptio talis Venditur annulus hinc lucra Romulus urget auget Est modo mortua Roma superflua quando resurget Roma superfluit arida corruit afflua plena Clamitat tacet erigit jacet dat egena Roma dat omnibus omnia dantibus omnia Romae Cum pretio quia juris ibi via jus perit omne Fas mihi scribere fas mihi dicere Roma peristi Obruta moenibus obruta moribus occubuisti Aurea pectora castaque pectora jam perierunt Tempora pessima scilicet ultima jam subierunt Stat simulatio corruit actio Relligionis Heu sua propria deputat omnia Rex Babylonis Behold here he calleth Rome Babylon and the Pope the King of it 24. In that Century were many pamphlets and rhimes written in all languages almost against the errors and vices of Popes Bishops and Clergy namely a book was written having the picture of Christ casting buyers and sellers out of the Temple and another of the Pope sitting upon his throne above each were some rhimes written shewing the maners of the times above the Pope thus Curia vult marcas bursus exhaurit arcas Si bursaeparcas fuge Papas Patriarchas Si dederis marcas eis impleveris arcas Culpâ solveris quacunque ligatus eris Intus quis tu quis ego sum quid quaeris ut intrem Fers aliquid non Staforis Fero. Quid Satis Intra 25. In Tom. 2. Concilior printed at Colein An. 1551. is a little book with Abuses in the Church this title Opusculum Tripartitum de negotiis Ecclesiae In the third part thereof are noted many filthy abuses in the Church and faults of the Clergy and Prelates are noted Cap. 1. It is commonly heard how wicked women say That they have more gain by their sin on one festival day then in an whole week or fifteen working-days It is also sure of many other sins that they be innumerably more committed on festival days then in other days and therefore it seemeth it were more acceptable unto God that there were fewer festival days in the Church or at least that workmen might after the hearing of the Service go about their work seeing many have not maintenance to themselves and their families but by their work and the wealthier sort do waste more on festival days in tap-houses then in other days In some Cathedral Churches is a custom that when some Canons will not pay unto the Clerks what is due the Clerks suspend them from the Service and so in these Churches is no Service and sometimes for a very naughty occasion it were better that other punishments were laid on these Canons In many Cathedral Churches so few Clerks are present at the Canonical hours that sometimes they be scarcely four or six albeit in these Churches a great multitude of them have their entertainment for that Service onely now all these abuses might be helped and especially that men be not compelled unto new festivals Cap. 2. Because no inferior dare speak against the Roman Church it were very decent that the Lord Pope and the Lords the Cardinals would diligently observe what things are to be reformed in the Roman Church and that they would begin there to the end the reformation which belongeth unto them of others may have the better success for behold how great mischief and scandal hath flowed through all the world that I speak not of other things in so many vacations of Popes that have happened in our days Cap. 3. All the world is offended and speaketh against the multitude of poor religious men who are not now called Religious but Trutannii this turneth to the great contempt of that Religion Albeit that Order may be called good and there be some good men among them yet it seemeth expedient that they be not multiplied except onely in so far as the world may be able conveniently to bear them Cap. 4. Seeing bad Prelates are the cause of innumerable evils there should be greater diligence in their admission by a prudent trial of the person by them who are not accustomed to lye Again there is so great difficulty in the deposition of Prelates according to the Laws by the multitude of witnesses which is required that none of them how wicked soever they be is feared for deposition and therefore innumerable Churches lying many years under a pestiferous Prelate are destroyed both temporally and spiritually therefore it seemeth expedient that a Law were made for removing wicked Prelates more easily whence a double benefit would follow to wit the deliverance of the Churches which perish under them and a fear in other bad Prelates It seemeth also that there is not so great reason of keeping this difficulty now as was of old because then all the Prelates almost were good men and their adversaries rose wickedly against them but now none accuseth a Prelate but they which are good men and are moved with the zeal of God against bad Prelates There is so great negligence of Prelates in correcting that seldom any is heard to correct even they who are reputed to be good men and seeing many evils follow upon this some remedy should be provided There is so great vanity and prodigality in the families of many Prelates in their clothes cutted watered flowered and their shoe-ties of gold and such other many things that in the Court of any secular Prince or King is not found so great vanity and it were decent that in the families of the Successors of the Apostles stricter discipline were seen in their habit or accoutrement as was ordained by Laws Cap. 6. Rich Benefices are bestowed for the most part on such persons which never reside there and scarcely will ye finde a Bishop which dispenseth not easily with their non-residence to the great dammage of souls When a Curate putteth a Vicar in his Parish there is no respect unto the
and to teach the people but let him teach these things that he hath learned from God and not of his own heart or the mindes of men but what the holy ghost teacheth Dist 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books so the truth of the new craveth the rule of the Greek Language Dist 99. cap. 3. The Bishop of the first See should not be called the Prince of Priests nor the highest Priest or any such way but onely the Bishop of the first See but let not even the Bishop of Rome be called universal Dist 95. c. olim In old time he was a Bishop that was a Presbyter and ere that by instinct of the divel factions and schisms were in Religion and it was said among the people I am Apollo's and I am Cepha's the Churches were governed by the Common Counsel of the Presbyters so let Bishops know that by custom more then by truth of the Lord's dispensation they are greater then the Presbyters and that they should govern the Church in common Caus 1. qu. 1. c. Augustinus Take the word from the water and what is it but water the word is added unto the element and then it is a Sacrament whence is this vertue unto the water that it toucheth the body and washeth the heart the word doth it not because it is spoken but because it is believed for in the word it self the passing sound is one thing and the abiding vertue is another De Consecra Dist 2. c. Comperimus We have found that some when they have taken onely the portion of the holy body do abstain from the cup of the holy blood who without doubt because I know not by what superstition they are taught to be restrained should either take the whole Sacrament or be debarred from all because the division of one and the same Sacrament cannot be without great sacriledge Ca. prima quidem Till this world be finished the Lord is above and yet the truth of the Lord is also here with us for the body in which he arose must be in one place but his truth is diffused every where C. Hoc est The bread is after a maner called the body of Christ whereas indeed it is the Sacrament of his body and the offering which is by the hand of the Priest is called Christ's passion death and crucifying not in truth of the thing but in a signifying mystery Where the Gloss saith The bread i. e. the Sacrament which truly representeth the flesh of Christ is called his body but improperly that is it signifieth Ca. In Christo What do we then do we not offer every day yea but in remembrance of his death it is done in remembrance thereof what is done Ca. Quia corpus Because he was to remove his body from our eyes and carry it above the Stars it was needful that on the day of the Supper he should consecrate the Sacrament of his body and blood to the end it should be always reverenced in a mystery which was once offered in payment Many such passages are in these Decrees which differing from the doctrine of the Church of Rome now do prove that the Romish Church now is not such as it was then Pope Eugenius did approve all these Decrees and ordained that these should be read in Schools and Universities instead of all Canons and Decrees that so he might the more easily draw them all under one yoke 30. Peter Lombard Bishop of Paris at the same time followed the footsteps Some notes of Lombard's sentences of Gratian and gathered the sum of Divinity into four Books of sentences out of the writings of the Fathers but as I said of Gratians Decrees with adding mincing and changing of words and letters and suitably unto his time and these sentences were authorised as the Text in all Schools to the end none from thenceforth should search antiquity and truth any more from Fathers or Councels under no less danger then guiltiness of heresie Hear what Cor. Agrippa De vanit scient cap. 97. saith of this Scholastick Theology It is saith he of the kinde of Centaures a two-fold discipline blown up by the Sorbon of Paris with a sort of mixtion of Divine oracles and Philosophical reasonings written after a new form and far different from the ancient customs by questions and slie syllogisms without all ornament of language but otherwise full of judgement and understanding and profitable to convince hereticks It cometh to pass that the faculty of Scholastick Theology is not free from error and wickedness these cursed hypocrites and bold Sophists have brought in so many heresies which preach Christ not of good will as Paul saith but of contention so that there is more agreement among Philosophers then among these Divines who have extinguished ancient Divinity with opinions of men and new errors c. Here Barth Gravius a Printer at Lovane about the year 1565. giveth us some light In his Epistle before his Edition of these Sentences he telleth that he had a purpose to reduce all the testimonies unto the first fountains in sincerity but to his great admiration he was informed by the Masters there it could not be so because albeit in other Editions innumerable places were corrected yet many errors as yet were remaining and these not little ones and not a few things as in the Edition at Paris were changed not according to the truth of the old books but in conjecture yea and the old words were corrupted oft times through an immoderate desire of amending and in not a few places the worse was put for the better and saith he this may not be dissembled that the genuine reading of the Master in quoting the testimonies of the ancient writers is very oft changed into the truth of its original especially no old Copy witnessing that he had left it so written for the Master was not so solicitous to repeat all their places wholly but thought it sufficient to propound the matter briefly and leave out many lines in the middle and therefore it were not according to his minde to fill up what he hath omitted yea they have found by sure arguments that he had transcribed many things not from the very fountains but from Hugo Victorian and especially out of the Glossa Ordinaria where these passages are not found in a continued context as in their own Authors but maimedly and sometimes but in broken pieces as it were out of sundry Books and Chapters and mixed together as in a hotchpotch and so if any thing be corrupt in the Master it must not be reduced unto the first fountains but rather unto the Books of the Glossa because it was last taken thence And also he was sometimes deceived in reading it wrong possibly and lead into error in which case to amend him according to the square of his Author were most absurd and madness they said also that in quoting the Authors he
Nicolaus teach that Christ both by word and example had taught his Apostles perfect poverty that is to renounce and forsake all goods and reserve no right either in common or personal and that such poverty is holy and meritorious Bellarm. de Ro. Pon. lib. 4 cap. 14. He abode at Reate because of factions at Rome He had been a Dominican but then preferred he no Order to another Platin. and made Cardinals of all sorts and gave them equal priviledges When he was sick he called all the Cardinals together and discharged them of all power and authority that they all should live a private life They said he was phrenetick and left him Then he sent for a certain number of Minorites and gave them all red hats in sign that they were all Cardinals and he caused them all to swear that after his death they should suffer none to be chosen Pope but one of their own Order He sat four years P. Morn in Myst Then was such competition that the Cardinals could not agree the space of two years and three moneths At last Peter an Eremite and Father of the Celestines or 18. CELESTIN the V. was preferred for conceit of his godliness It was so great a wonder that a man was preferred for conceit of godliness that 200000 persons went to Perusio to see his coronation His residence was at Aquileia Platin. In his first Consistory he began to reform the Clergy of A reformation is attempted by â— Pope Rome and he said he would make it a pattern unto other Churches Hereby he procured such hatred of his Clergy that they sought to depose him and he was willing to renounce his seat The Princes were earnest that he would not quit his Chair and Charles King of Sicilies conveyed him to Naples and exhorted him that he would abhor so great indignity seeing the people every where were so prone towards him Platin. But the Cardinals especially Benedict Caietan caused it to be broached that the Pope was a doating old man and unfit for such a place and caused some of his own chamber to tell him that he would lose his life if he did not renounce the Papacy also Benedict spake thorow a reed into his chamber as if it had been a voice from heaven telling him that he should forsake the Papacy as being too weighty a burthen for him So when he had sat six moneths by the craft of Benedict who deceived the holy man saith Platin. he was perswaded to dimit if it were lawful Then they made an Act that it was lawful for the Pope to renounce his place this Act was by his Successor inserted into the Decretals ca. Quoniam Then Benedict left nothing undone by ambition and fraud to advance himself saith Platin. and was called 19. BONIFACE the VIII and by some others NERO the II. So soon as he was Crowned he said he would preveen sedition lest a Schism be made and some take Celestin for their head who was returning into his Eremitish life so he thrust the old man into the Castle of Famo of Henrici Celestin was sensible of the fraud and said unto Boniface Thou hast entered like a fox thou wilt reign like a lion and shalt die as a dog The old man died in sorrow and was canonized under the name of Peter the Confessor by Pope Clemens the V. and his feast is kept Iunii 17. Platin. Boniface took part with the Minorites and gave them special authority without licence of Bishop or Priest to preach hear confessions of all whosoever would come unto them nihil obstante He did first of all the Popes bear two swords and The Pope hath two swords endeavored to move fear more then piety unto Emperors Kings and Nations to give or take away Kingdoms to banish men and bring them home again at his pleasure Idem He excommunicated Philip King of France because he would not obey his command in the complaint of Edward King of England and Guido Earl of Flanders Then the King would suffer no money to be carried out of France Boniface curseth him and his seed to the fourth generation The Emperor Albert sought confirmation twice or thrice but Boniface said He was unworthy of the Crown who had killed his Lord. Then having set a diadem on his own head and a sword by his side he said I am Caesar Nevertheless thereafter he did confirm Albert but on condition to take arms against France I. Naucler Of all others he was the greatest fire-brand betwixt the Gibelines which were called Albi and the Gwelphs or Nigri and destroyed all the Gibelines so far as he could He augmented unto the Decretals with another book where are these constitutions The high Priest of Rome should be reproved by none albeit he cast down innumerable souls to hell Another We declare pronounce and define that upon necessity of salvation all humane creatures should be under the Pope of Rome Extrav c. unam sanctam de Maior obed Bellar. de Ro. Pon. l. 1. c. 9. confesseth that this is contrary unto the order of the primitive Church seeing at that time all the Apostles and first Teachers had equal power And lib. 2. cap. 12. he saith The Church which is but one should at all times keep one and the same government Therefore Boniface brought into the Church a strange and grievous innovation He proclaimed the first Jubilee to be The first Iubilee at Rome kept An. 1300. and promised full remission both of sin and punishment unto all who came that year to visit the Churches of the Apostles in solemnising of which he shewed himself one day in his Pontificals and according to his promise he gave remission unto all who came that year the next day he came forth in the Imperial ornaments and caused a naked sword to be carried before and the Herauld cried Behold two swords Bellarm. de Ro. Pon. lib. 5. ca. 5. teacheth that in these words Behold two swords and in the answer of Christ It is enough is no syllable of spiritual nor temporal power but onely that Christ forewarneth his disciples that in the time of his passion they were to be in such fear as they who sell their coat to buy a sword this he writeth not of his own invention but according to the ancients Albert Crantzius commendeth the Popes every where almost but in Saxo. lib. 8. cap. 35. when he is writing of this pomp of Boniface he cannot contain himself from crying Behold Peter thy Successor and thou Savior behold thy Vicar behold whither the pride of the Servant of servants hath climbed Pol. Virgil. de inven rer lib. 8. cap. 1. saith This feast was in imitation of the Jewish Jubilee or to draw away the people from remembring the ancient heathenish secular Plays Whatsoever was the pretext it appeareth the aim was to bring gain unto Rome and glory unto the Pope In the year 1301. he sent Boniface Bishop of Apamea or of Openham
came from France with Lewis fell sick and being moved in conscience called unto him some of the English Lords and said unto them I lament your wretched case and from my heart I do pity the desolation come upon your Country the dangerous snares which are laid for your confusion are hid from your eyes but take heed in time Prince Lewis hath sworn a great oath and sixteen of his Nobles of whom I was one that if he obtain the Crown of England he will banish them all which are now against their native King and are Traitors to his noble Person And that ye take not this for a fable I assure you upon my faith being in this condition as ye now see at the mercy of God I have great conscience hereof and I pity your estate and so give you this warning your King hath for a season kept you under but if Lewis shall prevail he will put you from all of two extream evils chuse the least and keep it secret what I have told you Shortly thereafter he departed this life When this was once noised among the Barons they were in great heaviness for they saw themselves betrapped every way on the one side was the Pope's curse and also Lewis dealing to the French all that he purchased either Territories or Castles yea and they heard him say They were all Traitors Then they agree to submit themselves unto King John they were easily pardoned And John recovered Rochester Castle and City London York Lincoln and prevailed in many hazardous adventures against Lewis and Alexander The same year John did lodge two days in the Abbey not far from Lincoln and there died Some say he was poisoned by a Cistertian Monk Matth. Parisien saith he died of an Ague through sorrow and surfeit Rog. Hoveden and 1. Fox in Act. Monim give him this testimony He was indeed a valorous Prince and unfortunate like Marius having experience of both fortunes nor loved he the Mass Then many of the Lords swear obedience unto Lewis But William Earl of Pembroke Marshal of England a grave and wise Counsellor did quietly and friendly call together sundry of the Earls and Barons and set before them Henry the eldest Son of King John being them nine years old and perswaded them to embrace him for their King and he was crowned by Wallo at Glocester with consent of them which had followed his Father and Wallow acccursed them all which did follow Lewis Nevertheless Lewis did more and more harm in the Land until the above named William went against him with an Army and then he fled into London and sent unto his Father for help an hundred Ships were prepared in France but Richard a bastard Brother of King John having onely eighteen Ships for keeping the Cinque-Ports set upon them and by providence fifteen of them escaped not unsunk or taken Then the Ambassades of Lewis writ from Rome unto him If he left not England the Pope would renew the sentence of excommunication against him likewise many of the Nobles forsook him Then he sought a treaty with the King and at last it was concluded that a 1000 l. should be given unto Lewis to depart and should never return So he was honourably convoyed unto the Sea And reconciliation was made betwixt Henry and Alexander with consent of the Legate Then Wallo began his harvest the Kings had dealt for themselves and their Armies and the Legate could wring nothing from them but he calleth the Clergy to account Hugh Bishop of Lincoln paid 1000. marks unto the Pope and as much unto the Legate c. He summoned the Scotch Bishops and Abbots to Anwick some opened their purses and were absolved and the most stubborn as he called them were sent to Rome With the inferior Church-men he took another course he sent for the Prior of Duresm and Westbeck the Arch-Deacon to go into Scotland and call before them the Priests and Canons into every principal Town of the bounds and there partly upon their confessions and partly by wearisome protractions from day to day great sums were squeezed from them They who went to Rome had purchased Letters from the Bishops and Abbots of England against Wallo and accused him before Pope Honorius of avarice and other crimes Wherefore the Pope took from him a part of the prey and the accusers were absolved and sent home with empty purses But the Pope being not yet contented sent Cardinal Aegidius to exact other sums for absolving them from their vow of going into Palestina When Aegidius returned he said he was robbed by the way therefore another Legate was sent to gather as much The King convened his Nobles and Prelates and all in one voice did send and forbid the Legate to come into the Realm G. Buchan Hist lib. 7. Also England groaned under these burthens and sent their grievances unto the Councel at Lions Regrating 1. That the Pope was not content with Peter-pence but extorted from them great sums of money without consent of the King and against all precedent examples 2. Patrons cannot present unto Benefices which are given to Romans ignorant of the language to the great prejudice of souls and spoiling of the Realm 3. Of the frequent recourse of the Pope's Legates by whom faith and fidelity the ancient Customs of the Nation the Authority of the Statutes Laws and Priviledges are abrogated But the Pope's purse had no ears to hear such complaints and anon he sent for more money wherefore a Proclamation was made in name of King Henry the III. that no man should consent to any exaction of money unto the Court of Rome The Pope in a rage directed instantly his Letters unto the Bishop of Worcester charging all England under pain of his curse to obey his Legate before such a day and that Bishop to be executioner of his curse Fear of the curse prevailed against the former Proclamation But the Pope was not yet satisfied he was not ashamed to crave first the tenth then the fifth part and lastly the third part of all Church-revenues within England besides other extraordinary occasions and the yearly revenue of the Pope in England was 60000. marks sterling Whereupon the King sent his Messengers again unto Rome and the Nobles did by writing complain of the scandals arising from the avarice of the Court and spread their complaint through the Christian world professing that they would not suffer the Country to be so rudely abused although the King would wink at it and unless these things said they unto the Pope be speedily redressed by you let your Holiness know for certainty that it may not without cause be feared that such danger is like to ensue both to the Church of Rome and unto our King that no remedy will easily be found for it At that time John a Cardinal and an English man did entreat his Holiness for God's cause to bridle with some temperance the passion of his minde which is here said he
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
was neither first nor last and by the Laws of ancient Fathers and godly Emperors it became the first 3. That these also had decreed that the See of new Rome even as the other should have power in Ecclesiastical affairs 4. That it was commanded by no Law nor was any Custom that the Patriarchs should be ordained by the Pope neither was it ever so done 5. That the Pope had no power over Councels but they gave Laws unto his Church 6. That the holy Fathers appointed distinctly what parts should be subject unto the Pope and which unto each of the Patriarchs 7. That no Patriarch nor the Pope may decree without the knowledge of all any thing of more weight 8. That such honor should be given unto the Pope obeying the decrees of the Fathers but if he obey not men should flie from him as a wolf and adversary 9. That Christians should believe the Catholick Church of faith but not any particular Church since it was not so ordained from the beginning 10. And lastly That such as refuse or despise the traditions of the Apostles and profess to believe a particular Church or faith are members cut off from the body of the Catholick Church and dead members Here for clearing the second Article I add the words of cap. 3. where he objecteth as the Romans do That Peter died at Rome and therefore the Roman Bishop should have as full power He answereth By this reason it followeth Because our Lord Jesus died for us at Jerusalem the Bishop of Jerusalem succeeding in the place of the great high Priest should have power over all and so much more then the Roman Bishop as Christ was above Peter Moreover how unreasonable is it to say that none of the Apostles had a Successor but only Peter or if any of the Apostles would leave Successors either the Bishops that were ordained by them or the Stewards of those Churches where they ended their lives how say ye that all should be created by the Pope can ye say that the other Apostles were ordained by Peter and if that was not how can it be demanded that their Successors should be ordained by him whom ye call Peter's Successor but certainly the other Apostles had Successors of whom none was first or last but all equal and of the same rank Then concerning the eighth point in chap. 14. he saith The Pope cannot be an Heretick Unto this objection he answereth What say you I see him dead and you say he cannot die Object Many Patriarchs have been Hereticks but not one Pope Answ Let Macedonius say No Patriarch of Constantinople before me was an Heretick therefore neither am I one or rather to use a more familiar example if any would plead the cause of that filthy woman who was Pope and say Because never a woman was Pope before her therefore neither was she one what sound reason is in such arguing In chap. 15. he clearly distinguisheth between the Catholick Church and the Roman and as no man did ever name the Roman Church when he meant the Catholick Church so no man being right in his wit did ever name the Roman faith when he meant the Catholick faith and that Catholick or common faith we have hitherto preserved and God guarding us we will observe it unto the end saith he 27. In the end of this Century John Vitodura a Franciscan in the Monastery of St. Montis wrote the History of his time speaking of Pope John he saith O what a Successor hath blessed Peter in the See of the high Priesthood who forgetting the office of humanity piety and of a shepherd liveth a tyrannical life ..... how could Peter think that the estate of his Chair and Church could be so enormously perverted in the latter days from the rule of righteousness he was not to be praised because it seemeth he sate not in the pestilential chair And ad An. 1344. he saith O God how great avarice and worship of Idols hath defiled and deformed the Church how could or how would Peter and the other Apostles or their Successors the Martyrs and Teachers which laid the foundations of the militant Church and abode immoveable in the faith and actions of Christ how could these I say have believed that in our time the estate of the Church that was so famous and glorious could be made filthy in such a manner with the pestiserous root of avarice Alas she is torn and wounded in all her members and none is for binding her fractures none to comfort her or to cure her wounds she is consumed in her crimes she is fallen so grievously into the pit of vices that she cannot rise by her self nor is there any to raise her all have gone astray like wandering sheep every one hath gone after his own way which is not right because her fathers would not be befooled with the love of earthly things So the word of Jeremiah is fulfilled From the highest to the lowest all are set on covetousness And the word of Micah is true The Princes judge for gifts and the Priests teach for a reward and the Prophets divine for money This poisonous root avarice with its small branches execrable simony plunder theft and especially devouring usury hath infected and devoujred the world in such measure that John hath spoken most properly in his Canonical writings The whole world lieth in wickedness And An. 1345. at that time the secular and religious Clergy which had resumed in the Imperial and other places lying under the Papal interdiction did obtain absolution from the Roman Court when other Clarks did continue freely and without fear in celebrating and such absolution was purchased easily for a florence Oh how lamentable and execrable a breach is made in the Church at this time that saying of the Gospel is now made null Ye have received freely give freely And ad An. 1348. speaking of the same Papal interdictions he saith Some of them for absolution of men and for reconciliation of Church-yards did collect incredible and immoderate sums of money and did extort from them which were to be absolved which is miserable and horrible to be spoken for in the hearts of very many it caused scandal scruple of the faith perplexities detrictions grumblings infidelity clamors commotions fear and suspition of simoniacal wickedness for they said The Clergy despise tear and defile scatter and confound the Church of God and Spouse of Christ they divide her integrity they wound her charity they harden her benignity and meekness they weaken her zeal they shut up her liberality with the knots of covetousness by withdrawing her from voluntary gifts ..... not regarding the curse of Gehazi and Simon being hardened in their wickedness Oh how vile is the Church become in her principal members all beauty is gone from her because they which should enlighten her with true doctrine do darken her with the blackness of error and mist of vices And the people say I use their
John advertiseth the King by Letter that Robert had such a design and for the more faith he sent the sealed contract Edward summoned Robert upon treason he did purposely nominate a long day that he might also catch his associates if there were any and that Robert may fear the less Robert was not suspicious of the Cumine and would not flie A guard was set to attend him Before the day appointed his Cousin the Earl of Montgomery sent him a pair of gilded spurs whereby he conceived his Cousin advised him to flie The same night he and two others came away quietly in the winter time and on the seventh day lodged in his own house at â—ochmaban There he meeteth with his Brother David and Robert Fleemine as he was telling them the cause of his suddain return they fall upon a Post carrying Letters from John Cumine unto Edward desiring him to hasten the business with Robert seeing delay may prove dangerous Robert hasteth to Dunfrife and finding John Cumine in the Church of the Franciscans he challenged him of the premises Cumine denied all even that these were his Letters which were taken from the Post Then Robert struck him with a dagger and left him as dead In his coming out James Lindsay meeteth him and understanding by his words that the other was dead he goeth into the Church and killed him and his Brother Robert Cumine The Scots would have crowned Robert but such was their belief they thought him uncapable because he had killed a man in a Church Therefore the Abbot of Scone posted to Avenion and brought a pardon in April An. 1306. Then Robert was crowned at Scone The Abbot brought also a dispensation unto the Scots from the oath given unto Edward and withal he assured them of the Pope's favor and assistance As also the Pope wrote unto King Edward that he presume not any more to trouble the Scots because that Kingdom was before permitted unto the Roman Bishop and therefore it belongeth only unto the Pope to give it unto or take it from whom he pleaseth Pol. Virg. Hist l. 17. No monument of Antiquity is extant for the Pope's title to the Crown of Scotland and whether the Abbot made this proffer of subjection or the Pope did so usurp it it is uncertain Nevertheless Odomar Valentine Deputy of King Edward and the Cumines which were potent and numerous took Arms against Robert He feared the power of his adversaries and knowing that many Scots loved him not for his former service against them so he was in no small perplexity but he amassed all the forces that he could He had hard fortune at the first and was sundry times worsted so that only two of his friends Malcolm Earl of Levin and Gilbert Hay abode with him his followers were searched out and put to death his Brethren Nigel and Alexander with his and their wives were sent into England Buchan Hist lib. 8. Then the controversie was hot at Rome between the Pope and Edward for the title of the Crown of Scotland Edward by his Proctors alledgeth that the Kings of Scotland were his vassals and through many ages had done homage to his Ancestors and therefore seeing now they had so hainously trespassed against him he might censure them at his pleasure This claim is manifested before and Baldred Byssate did appear in the contrary as relateth Io. Vsser in Britan. Eccles primord p. 647. The Pope alledged that according to his universal power when there was no Heir the Kingdom did fall unto the patrimony of St. Peter nor did it appertain unto any other in temporalities This debate was not ended in Edward's days Io. Fox in Act. Mon. Robert was then lurking in the West Isles but if he had continued there he feared the Scots would despair of him wherefore he failed to Carrick and took that Castle from the English and spared none of them then fearing to be entrapped by the multitude of them in that part he hasted into the North and took Innerness The Scots hearing that he had taken two such Forts so far distant not his friends only but his enemies were encouraged and drew unto him and he was so potent that he compelled John Cumine Earl of Buchan to seek peace at Glen-esk for the Scots in the Cumines Army durst commend the valor of King Robert and others were discouraged Edward had intelligence and prepared an Army but died at Lancaster Edward the II. surnamed Carnarivan summoned a Parliament to be held at Dunfrife few came and it behoved him to go into France From that time King Robert was diseased in body yet he prevailed against the Cumines and English and his Brother Edward prevailed in other parts of the Countrey Edward the II. was led by a base Minion Peer of Gaviston whereupon variance arose between him and his Nobility until Gaviston was banished but Io an honorable banishment he was sent Deputy into Ireland and within two years was brought back into his former credit then the Lords slew him at Warwick to the great offence of the King Tho. Cooper in Epito But the King was reconciled unto his Nobles and levied an Army of English French Scotch Frisons Gelders and others to the number of three hundred thousand men Robert could gather but thirty five thousand by the providence of God which gave good success unto the wisdom and stratagem of King Robert the English were foiled at Bannokburn An. 1314. forty two Lords two hundred twenty seven Knights and Baronets and fifty thousand Soldiers were slain the rest fled Scotland was delivered and the Scots pursued and wasted England unto York That year was great dearth in England and a great murrain the common people were glad to eat dogs cats and the like Also Ireland sent unto Robert desiring him to come and be their King He sent his Brother Edward with an Army of Scots he was received and crowned After four years the English went against him and slew him and the rest of the Scots return home At that time Pope John sent one Nuntio into England and another into Scotland to treat of peace and for charges he craved four pence of each mark under pain of his curse But neither would the Scotch nor English obey and Edward refused to pay the Peter-pence An. 1323. Edward levied another Army and went into Scotland with 100000 men King Robert remembred the example of Fabius and thought so great an Army could not continue long time therefore he retired into the high Lands Edward wandred from place to place till his Army was like to starve for hunger many died and the rest returning home and tasting meat scarcely escaped death James Douglas followed the English and slew many of them and Edward was almost taken captive I. Fox Then a peace was concluded at Northampton An. 1327. that the Scots should remain in the same estate as in the days of King Alexander the III. the English should render all subscriptions
enemy of the most Christian Nation c. Morn in Myster pag. 451 465. In Dialog par 2. tract 1. lib. 3. cap. 16. he saith The books of Judith Tobias and the Maccabees Ecclesiasticus and the book of Wisdom are not for confirmation of any matter of faith the Church readeth these two Ecclesiasticus and Wisdom for edification of the people in manners but not for confirmation of points of faith Ibid. par 1. lib. 5. cap. 25. he saith A general Councel is a part of the universal Church but is not the Church universal therefore it is vain to say that a general Councel cannot er against the faith And cap. 28. If a general Councel shaller yet some Catholicks shall remain which either privately or publickly as shall be expedient shall be bold to defend the Orthodox faith ..... for God is able of stones that is of the unlearned Laicks despised poor ones and distressed Catholicks to raise up children of Abraham And lib. 6. cap. 84. Councels are not called general because they are called by the Pope ..... if Princes and Lay-men will they may be present in the general Councel and deal of matters treated therein In Prolog compend error he saith Alas the time of which the blessed Apostle prophesied when men will not suffer wholesome doctrine ..... this prophesie is altogether fulfilled in our days for behold many pervert the holy Scriptures deny the sayings of the holy Fathers reject the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict even unto death them that defend the truth so that we may rightly say of our times which Daniel long since pronounced Iniquity hath gone from Babylon from the Elders and Iudges which seemed to govern and rule the people for many that should be pillars in the Church of God and defend the truth of God even unto blood cast themselves headlong into the pit of Heresies In the same Prologue he submitteth his writings unto the censure and correction of the Church but he addeth of the Catholick Church and not of the malignant Church 8. Brigida or Brigitta was descended of the blood royal of Scotland Ph. Morn in Myster pa. 480. another then she which was in the days of S. Patrick about the year 520. she was married unto the King of Sweden a most devout woman saith Platin. and canonized as a Saint and Prophetess Being perswaded by the Friers with the same of Rome she went thither in the days of Pope Urban the V. hoping to finde great comfort there but in her revelations she calleth the Pope a murtherer of souls a destroyer of Christ's flock more abominable then the Jews more odious then Judas more unjust then Pilate worse then Lucifer She saith His seat is to be drowned like an heavy stone and his assessors were to burn in fire and brimstone unquenchable She rebuked the Bishops and Priests that through their default the doctrine of Christ was not preached yea it was abolished and they had changed all the commandments of God into two words Give money In the end she saith she heard the Virgin saying to her Son Rome is a fertile Land and Christ answered It is so but of tares she saith also that her coming to Rome was to cast away rather then confirm the opinion that she had conceived of it These revelations have been often printed 9. Thomas Bradwardin was a Fellow in Merton Colledge of Oxford and afterwards Chancellor of London and commonly called The profound Doctor about the year 1330. he had many disputes with the School-men against the errors of Pelagius and reduced all his Lessons into three Books which he entituled De causa Dei He beginneth thus I have been solicited earnestly by the petitions of great and many men that what I had spoken only by voice in disputes concerning the cause of God against Pelagius and concerning the power of causes I would tie it unto durable writ but here are two things as the lovers of God do provoke and encourage me into the cause of God so the friends of Pelagius being far more in number do hinder and terrifie me for which I speak not without inward sorrow of heart as of old eight hundred and fifty Prophets of Baal were against the one Prophet of God and innumerable people did cleave unto them so it is now in this cause How many O Lord fight now with Pelagius for free will against thy free grace and against Paul the spiritual Soldier of grace how many do to day despise free grace and proudly think that free will is sufficient to salvation or if they do use the word of grace they do but perfunctoriously feign it to be necessary but they boast that they deserve by the power of free-will to be what they are salvation seemeth unto them to be not a free gift but a bought good because O God Almighty these wilde men presuming of the power of their free will refuse the aid of thy working in their workings and say with those Depart thou from us Moreover Lord how many advance the liberty of their own will and will not serve thee or if they confess with their lips that thou workest with them yet with these thy proud and hateful subjects they will not have thee to reign over them yea and prouder then Lucifer they are not content to be equal with thee King of Kings but most impudently they would reign above thee for they fear not to say that their own will goeth first in action as the Lady and thou followest as the Servant ...... O Lord my God I cannot think it without sighs how many and great Judges endeavor carefully to absolve and reconcile the Pelagian errors that were condemned in ancient times and banished out of the bounds of all the Church how many presumptuous advocates plead for them how many damnable proctors they procure on their side how many not having two arguments of any art do turn to killing arguments and at least to advance the cause of Pelagius attempt to cast down thy cause with their cries horrors reproaches vice laughter and gesture how many and how innumerable people favor them for almost all the world goeth after Pelagius arise Lord judge thine own cause Then he sheweth how he was comforted in a vision or dream that by the grace of God he should prevail against Pelagius And a little after he addeth With how many martyrdoms with The beginning and progress of Pelagianisin how many wounds did the holy Fathers cut down the wood of the Pelagian heresies and how many venomous branches do still spring and wax out of these old roots As it was so it is yet for first when their Arch-Heretick Lucifer would not be under and with God Michael threw him down then arose Cain thinking that a sinner is not justified of God freely by grace given freely but by his antecedent merit when he in the just judgement of God was
and Lordships and if any wise man gain-say the open errors of Antichrist and teach men to give their alms to poor needy men to escape the pains of Hell and to gain the bliss of Heaven he shall be imprisoned as a man of unchristian belief and traitor to God and Christian Kings and Lords And whereas King Hezekiah was busie to cleanse God's house and put away all uncleanness from the Sanctuary ..... some Christians Lords in name and Heathens in conditions defile the Sanctuary of God and bring in simoniacal Clarks full of covetousness and heresie and hypocrisie and malice to stop God's Law that it be not known and kept or freely preached and some Christian Lords keep many Prelats and Curats in their Courts and in secular offices openly against God's Law and mans and withhold them from their ghostly office and helping of Christian souls ...... let these unwise Lords know that Eli the Prophet one only had the truth of God and King Ahab with 850 Priests and Prophets of Baal had the false part and after Micheas one alone Prophet of God had the truth against 400 Prophets of Baal that counselled Achab to war to his own shame and death so now a few poor men and Idiots in comparison of School-Clarks may have the truth of holy Scripture against many thousand Prelates and religious that be given to worldly pride covetousness simony hypocrisie and other fleshly sins and the rather seeing poor men desire only the truth and freedom of the holy Gospel and Scripture and accept mans law and ordinances only in as much as they be grounded on holy Scripture or good reason and common profit of Christian people ...... But it is to be feared full sorely that Kings and Lords now have been in the former sins of Manasses God grant that they repent verily and make amends to God and man as he did in the end And near the end of that Chapter he saith Now in England it is a common protection against persecution of Prelates and some Lords if a man be accustomed to swear needless false and unadvised oaths by the bones nails and sides and other members of Christ and be proud and letcherous and speak not of God's Law and reprove not sin about him and to abstain from needless oaths and not lawful and to reprove sin by way of charity is cause enough why Prelates and some Lords slander men and call them Lollards Hereticks raisers of debate and treason against the King ...... How much blood have Lords shed in wars for pride and covetousness by counsel of false Prelates Confessors and Preachers it passeth mans wit to tell fully in this life but of shedding blood and slaying poor men by withdrawing alms and giving it to dead stocks or stones or to rich Clarks and feigned religious were to speak now if a man had the spirit of ghostly strength now men kneel and pray and offer fasts to dead Images that have neither hunger nor cold and despise beat and slay Christian men what honoring of God is this c. The Bishops and Friers could not endure such doctrine but so long as Edward the III. lived he was safe for that King loved him and as some write the above named Acts were by his information máde against the Pope and Prelates when the King became old and unable his second Son John Duke of Lancaster was Regent for the King 's eldest Son was dead and his Son Richard was yong he approved the doctrine of Christ which Wickliff did teach so did Henry Percey Lord Marshal William Rigge Chancellor of the University and many more of account Simon Langham Arch-Bishop of Canterbury summoned him to appear at Lambeth An. 1376. The Duke of Lancaster went with him and the contention was great yet nothing was done against him at that time In the beginning of the reign of Richard the II. John the Regent and the Lord Marshal gave up their Offices then the Bishops thought to have the more advantage against Wickliff Nevertheless he continued preaching 1. The holy Eucharist after consecration is not the body of Christ but figuratively or sacramentally 2. The Church of Rome is not the head of all Churches nor had Peter any more power given him by Christ then any other Apostle had 3. The Pope hath no more power of the keys then any other within the order of Priesthood hath 4. If God be temporal Princes may lawfully and justly take their temporalities from Church-men sinning habitualiter 5. The Gospel is a rule sufficient by it self to rule the life of all Christians here c. These and such other Articles were brought to Pope Gregory the XI by him and twenty three Cardinals they were condemned as heretical And the Pope sent his Bulls unto the University to Simon the Arch-Bishop and unto the Bishop of London that they should apprehend the Heretick as he spoke he wrote also unto the King to assist the Bishops A convocation was held at Lambeth where Wickliff appeared professing himself to be a true Christian he explained the Articles and he denied some to be his assertions saying they had wrested his words At that time whether the Queen-Mother had discharged the Bishops to do him violence as some write or that the Londoners took his part as others say or both he was dismissed only they charged him that he should preach no more of that doctrine The Schism of the Antipopes gave some respite unto Wickliff and Simon was slain in a dissension between the Nobility and the Commons His Successor William Courtney was more fully against him and prevailed so with the King to banish him and in the fifth year of the yong King procured an Act that Hereticks as it pleased them to speak should be imprisoned until they justified their cause This Act mentioneth great numbers of them throughout all the Kingdom convening to Sermons in Churches Church-yards Market-places and other places where are great assemblings of people Philip Repington a Batchelor of Divinity had been summoned for the same doctrine but after this Act he forsook it and became Bishop of Lincoln and a cruel persecutor of the truth which he had professed John Ashton also fell away Nicolas Herford another Batchelor made his appeal from the Bishop unto the King and his Council but William caused him to be apprehended and imprisoned he escaped and continued preaching as before John Wickliff in the time of his banishment wrote unto Pope Urban a confession of his faith wherein he affirmeth that seeing the Bishop of Rome calleth himself the Vicar of Christ of all men he is most bound to follow the Law of Christ in the Gospel since the greatness among Christ's Disciples consisteth not in worldly honors but in exact imitation of Christ in life and doctrine and he advised the Pope to leave unto the Secular Powers all temporal rule as Christ did and he prayed that he and his Cardinals might follow the Lord Jesus and faithfully teach
him silence and said Hereafter thou mayest answer unto them all together if thou wilt He said How can I answer unto all these at once I am not able to remember them all The Cardinal of Florence said We have heard thee enough Huss besought them to hear him lest others conceive amiss either of them or of him When they would not hear him he kneeling committed all the matter unto the Lord God and to Jesus Christ as he hoped at their hands to obtain all his desire Lastly It was imputed unto him that he had said There is a fourth Person of the Deity and a certain Doctor heard him speak it Huss craved the Doctor 's name A Bishop said That is not needful Then he said O miserable man that I am who am forced to hear such blasphemy and slander They said He hath appealed unto Christ which is heretical He said O Lord Jesus whose Word is here openly condemned I do again appeal unto thee who when thou wast evilly intreated of thine enemies didst appeal unto God thy Father committing thy cause unto the most just Judge that by thy example when we are opprest with manifest wrongs we should flie unto thee The definitive sentence was read declaring That by the Councel it was ordained for his heretical doctrine to degrade him publickly from his Priestly Order c. When the sentence was reading he did now and then interrupt them and so oft he was commanded to be silent when it was read of his obstinacy he cried I was never obstinate but was always desirous and now I desire to be taught by the holy Scriptures and am ready to imbrace the truth When his Books were condemned he said Why have ye condemned those Books since ye have not proved by one Article that they are contrary unto the Scriptures or Articles of Faith and what injury is that unto me to condemn my Books written in the Bohemian tongue which ye never saw Often times he looked up to Heaven and prayed When the sentence was ended he kneeling said Lord Jesus forgive my enemies by whom thou knowest I am falsely condemned and that they have used false witnesses and slander against me forgive them for thy great mercies sake Many of them laughed at this prayer Then seven Bishops who were appointed to see the execution put on him the Priestly vestures as they put on the Alba he spake of the white vesture wherewith Christ was clothed and mocked So in all the other things he comforted himself with the example of Jesus Christ When all the vestiments was put on a Bishop exhorted him to change his minde yet and provide for his welfare and honor He went to the top of the scaffold after the custom and being full of tears spake unto the people saying Those Lords and Bishops exhort me that I would profess here before you that I have erred which if it were to the infamy of any man they might happily perswade me but now I am in the sight of the Lord my God without whose ignominy and grudge of my conscience I can no way do what thy require of me with what countenance could I look up to Heaven with what face could I look on them whom I have taught of whom there is a great number if by my example it come to pass that the things which heretofore they have known to be most true should now be made dubious I will never do it nor give any such offence that I might seem to think more of this vile carcase which is condemned to die then of their salvation A Bishop said Behold how he continueth in his pernicious errors Then he was commanded to come down to the execution And a Bishop took the chalice from him saying O accursed Judas why hast thou forsaken the way of peace we take from thee the chalice of thy salvation John said I trust in God my Father and in my Lord Jesus Christ for whose sake I suffer these things that he will not take away his chalice of redemption but I have stedfast hope that I shall drink thereof to day in his Kingdom The other Bishops took away the other Priestly things and each of them accursed him He answered He willingly suffered their curses for the name of Christ At last those Bishops began to contend with what instrument his shaven crown should be un-priested with a razor or cizers John then turned unto the Emperor and said I marvel that when they are of a like cruel minde yet they cannot agree in the manner of their cruelty At last they cut off the skin with cizers and said Now the Church hath taken from thee all her ornaments and priviledges and nothing remaineth but that thou be delivered into the hands of the Magistrate Then they caused a crown to be made of paper almost a cubit deep upon it they painted three black divels with this title above them HAERESIARCHA When he saw it he said My Lord Jesus for my sake hath born a crown of thorns why then should not I bear this light crown be it never so ignominious truly I do it willingly When it was set upon his head a Bishop said Now we commit thy soul unto the Divel John lifting up his eys to Heaven said But I commend my soul into thy hands O Lord Jesus who hast redeemed me Then said the Bishops unto the Emperor This most sacred Synod of Constance leaveth unto the Civil Power this John Huss who hath no more to do in the Church of God The Emperor commanded the Duke of Bavier who was standing in his robes holding the golden Apple with the Cross in his hand to receive the Prisoner from the Bishops and deliver him unto the Sergeants When he was led to the place of execution he saw before the Church-dore his Books burning he smiling exhorted all men that they should not think that he died for any error or heresie but only for the hatred of his adversaries charging him with crimes most falsely All the City followed him in Arms. When he came to the place of execution he kneeled down and lifting up his eys to Heaven he prayed and said certain Psalms namely the 31 and 51 they who were near him heard him repeat oft the verse Lord into thy hands I commend my spirit The People said What he hath done before we know not but now he prayeth devoutly Some said It were good he had a Confessor A Priest sitting on a horse's back answered He may not be heard who is a condemned Heretick While he prayed and lifted up his eys to Heaven his paper hat fell off his head a Souldier took it up and said Put it on again that he may burn with his Masters the Divels When he arose from praying he said with a loud voice Lord Jesus assist me that with a patient and constant minde by thy most gracious help I may indure this ignominious death unto which I am condemned for preaching thy most holy
Word Then he declared unto the people the cause of his death as is before in the mean while the Executioner was stripping off his clothes and turned his hands behinde his back and tied him to the stake with wet ropes whereas it hapned that his face was toward the East one cried That an Heretick should not have liberty to look East-ward So he was turned When his neck was tied unto the stake with a chain he said I will gladly receive this chain for Christ who was tied with a worse chain for my sake Under his feet they set two wet faggots mixed with straw and from the feet to the chin he was inclosed in wood Before the wood was kindled the Baron of Oppenheim and another Gentleman went and exhorted him that he would remember his salvation and repent of his errors He said What errors should I renounce whereas I know my self guilty of none as for those things that have been falsely alledged against me I know that I never did so much as think them for this was the chief aim of all my preaching to teach all men repentance and remission of sins according to the Gospel of Jesus Christ and after the exposition of the holy Fathers wherefore I am ready to suffer death with a cheerful minde They left him wringing their hands and the fire was kindled Then he prayed with a loud voice Jesus Christ Son of the living God have mercy upon me He repeated these words thrice and the winde driving the flame into his face choaked him afterwards he moved the space that one may say the Lord's prayer thrice The head and neck that were above the chain they hewed into small pieces that it might be consumed the sooner They found his heart untouched among the ashes they struck it with their rods and burnt it alone They gathered all the ashes with great diligence and threw them into the river that the least remnant of him should not abide on the earth The History of John Huss Now that we may know wherein his doctrine differed from ours at this day I will but hint at them and add a little of his Prophesies Of all the Articles that he professed to believe more were imputed unto him as followeth in Chapter V. but he denied them none was different from our present Doctrine but the opinion of Transubstantiation which he held with the Romanists As for his Prophesies In Prague he saw a Vision he seemed to paint the Images of Christ and his Apostles but the Pope came and hindered him and caused his Servants to blot away the Images Then he saw other Painters in great number paint the same Images again and the Painters became so numerous that the Pope and his Cardinals were not able to abolish the Images In the Councel he said publickly When an hundred years are come ye shall answer unto God and unto me Those words were stamped on the coin of the Hussites When he was shut up among the wood to be burnt he said Out of my ashes a Swan shall arise which they shall not be able to burn as they do with the Goose Huss signifieth a Goose in the Bohemian Language By all which no doubt he foresaw the Reformation that followed an hundred years after his death Aeneas Sylvius in Histor Bohem. cap. 36. relateth this History briefly and howbeit he call him and his follow Jerome of Prague stubborn Hereticks as the Councel had called them yet when he commendeth the Epistle of Poggius unto Nicolaus concerning these two and inserteth another unto Leonard â—retin of Jerome's death certainly he thought well of these Martyrs no less then the writer did This Poggius was a Secretary of that Councel In the last Chapter I will touch the process against Jerome studying brevity And here I will remember a passage or two of the Epistles of Poggius ad Leonar Areti First He mentioneth his Epistle unto Nicolaus then coming to the cause of Jerome he saith I profess I never saw any man who in talking especially for life and death hath come nearer the eloquence of the Ancients whom we do so much admire it was a wonder to see with what words with what eloquence arguments countenance and with what confidence he answered his adversaries and declaimed his own cause That it is to be lamented that so fine a Wit had strayed into the study of Heresie if it be true that was objected against him ..... When many things were heaped against him to accuse him of Heresie and those things were proved by Witnesses it was permitted unto him to answer particularly he refused a long time because he should first plead his own cause and then answer to the railings of adversaries when this was refused he said How great is this iniquity that when I have been 340. days in most hard prisons in filthiness in dung in fetters and want of all things ye have heard my adversaries at all times and ye will not hear me one hour ..... ye are men and not gods ye may slip and er and be deceived and seduced c. Then every Article of accusation was read publickly and proved by Witnesses They asked him Whether he could object It is almost incredible to consider how cunningly he answered and with what Arguments he defended himself He never spake one word unworthy of a good man that if he thought in heart as he spake with tongue no cause of death could have been against him not of the meanest offence He said All those things were false and feigned by his adversaries He declared his own studies and life full of vertues And he spared not to commend John Huss calling him a good just and holy man who had spoken nothing against the Church of God but against the abuses pride and pompt of the Clergy and Prelates for whereas the revenues of the Church should be imployed on the poor and strangers he judged it unworthily bestowed on harlots feastings feeding of horses and dogs superfluous raiment and such other things unworthy of Christian Religion He quoted many Doctors for his opinions In the end Poggius saith O man worthy of everlasting remembrance among men This Epistle is also in Fascic rer expetend fol. 152. 12. In other places many others suffered death for teaching and speaking against the worshipping of Saints against transubstantiation the tyranny of the Pope c. These Articles were always objected unto them although they differed from the Romish Church in many other things Amongst those were Henry Crunfelder Priest of Ratisbon An. 1420. Henry Radgeber Priest there An. 1423. John Druendo of Noble birth and a Priest was burnt at Worms An. 1424. John Draendorf the same year Peter Thoraw at Spire An. 1426. John Rockenzan An. 1430. Matthias Hager An. 1458 c. 13. The Emperour Sigismund required Peter de Alliaco Cardinal of Overtures of Reformation Cambrey to put in form some Articles concerning the Reformation of the Church that might be propounded
granted one after another resolved to grant no more and said A Patriarch could not be chosen but in Constantinople and according to their own Canons At last they come to subscribe the Decree my Authour hath the Story particularly but I will content with the sum as he hath it in Sect. 10. cap. 18. saying This Synod came not to a conclusion nor brought forth any determination nor was any man demanded to give his suffrage in any thing that was debated in disputations That it was an universal Synod none will deny but that this Synod pronounced any Sentence none that was there will affirm if he look simply to the Judicial Order for seeing the Emperour was there present and the Pope and the Patriarch of Constantinople and the Vicars of the other Patriarchs and the Bishops from both parts made up the form of an universal Synod and there were disputations in the presence of them all according to the order of universal Synods and the words of the disputants were written though therefore the Latines did with much pride proclaim what they spake and did arrogate unto themselves what we did demonstrate as clearly as the Sun shineth and what was in question and indemonstrable they did take as confessed and proclaimed them as demonstrations and they accounted our reasons as nothing they being so overcome with their pride and arrogancy nevertheless so long as the disputes continued it seemed to keep the form of a Synod and to act sinodically but when the disputes ceased it was no more a Synod but all things were done privately secretly and under a shadow for the contentions that were by order of the Emperour with ten high Priests besides the Pope were but private and secretly and neither did others of our high Priests neither the Latine Bishops know what was spoken there and the Conventions of our folks that were in the Palace or in the Patriarch's lodging were but in chambers and nothing was done there as the Acts of an universal Synod but onely ways and conceptions were hatched how we could simply make an Union with the Latines and the Suffrages that were there were not like unto the Votes of an universal Synod but of some few persons aiming at an Union And when they seemed to be thus perswaded then they reported unto the Pope that the Greeks approved what the Roman Church thought good that the holy Ghost proceedeth from the Son also and now they are one with the Western Church And then was a definition and all things therein as some few persons of both sides would which to refute is not my purpose therefore those who were of the Synod knew not how these things were done in secret and in a corner An universal Synod did never the like neither in the disputes neither in any thing that was taken in hand from the beginning was any Greek or Latine demanded or gave his voice sinodically for these causes none can be justly blamed who did not approve the union as if they did subvert the Sentence of the Synod since none that was there can affirm that it was sinodically proved that the holy Ghost proceedeth from the Son also and that all men should think and believe it as undoubted and confessed but what both the Latine and Greek Bishops did in the Synod was thus The Greeks saw a Sentence subscribed by the Emperor and they also subscribed it the Latines saw that subscribed by the Greeks and by the Pope and they also subscribed it and the greater part knew not what was written for except very few both of the Latines and Greeks that looked upon the Sentence or that hapned to be at the writing of it the most part knew not the contents and when they were assembled to subscribe it was not read unto the Greeeks before nor immediately after the subscribing as neither unto the Latines but the next day when it was read in the Church the Bishops were demanded and the Latines answered Placet and the Greeks said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these things were so contrived as I have declared more fully before saith he and seeing the Determination was in this manner and the Bishops had so little knowledge of the Contents of it and so crafty devices were in framing it they who will may consider whether such a determination should be accounted a Sentence of an universal Synod or whether that union should be approved as a true and uncontrolable So far Sguropulus Now by what means the Greeks were induced to subscribe the last Decree the Reader may understand from what is said of the means which were used to cause them to subscribe the first conclusion to wit promises and menaces Neither was the Pope deficient for they who did subscribe received the promised money for their entertainment and who would not subscribe sometimes got a part of it with checks and bitter reproaches and oft they got nothing and the Bishop of Nice was made a Cardinal and Bishop of Tusculo and the Bishop of Russia was put in hope of the Patriarchship It is to be marked that Sguropulus was one of the dissenters yet he protesteth that he writeth the History truly and he confesseth that he subscribed the last Determination but against his will and because it might have procured unto him the Emperour's hatred as also it was little advantage unto the cause if he did not subscribe and on the other side he thought that all the subscriptions were to little purpose seeing they were but in private chambers and the Sentence was not past in the Synod But though he and some others were vehâ—ment against the particle A or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or From the Son yet no where doth he declare the very point of difference in the matter of substance but only that they would not have an Iota or particle of their Creed to be changed THE FIFTH AGE Of the CHURCH OR The History of the Church Rising and of Antichrist raging containing the space of 300 years from the year of our Lord 1300 untill the year 1600. CENTVRY XVI PART I. CHAP. I. Of POPES Many and great were the revolutions of this Century therefore it seems more expedient to divide it into three parts according to three main differences of occurrents and in every part to continue the former method of chapters The first part is from the year 1500 untill the year 1517 shewing what things hapned before the Reformation The second part from the year 1517 untill the year 1563 containing things from the beginning of the Reformation untill the close of the Councel at Trent And the third part from 1563 untill the year 1600 declaring the main occurrents after that Councel PIUS III. was chosen An. 1503. not so much for his reputed goodness but when the Competitours could not prevail they providing to their next advantage according to their wonted manner saith Guicciardin did consent to the election of this old sick Cardinal that they might not
common both in vulgare and Latine rithmes saith Catol test Ver. lib. 19. So while the one sort of the friers strive to beare down the other they ar both deciphered 3. Andreas Proles an Augustinian in Portacoeli by Vueringerod was a devote A. Proles Prophesieth of a Reformation and Zealous Doctour in his Lessons he said Yee heare Brethren the testimonie of the Holy Scripture teaching that by grace wee are whatsoever wee are and by grace we have all that we have Whence then is this so great darknes and so horrible superstitions Alas brethren the Christian Church hath need of great Reformation and indeed I see it approaching The brethren ask him Why doe you not begin the Reformation why doe you not oppose yourself against these errours I am said he an old man weak in body and I ackvowledge I am not endowed with learning eloquence and other gifts requisite for such a worke but the Lord will shortly raise up a Champion able for age learning and activitie which shall begin the work and set him self against these errours God will give him courage to speak unto the great Ones and yee shal find that his ministerie shall doe much good for the Kingdom of the Pope shewes it will shortly fal because it is so high Catol test ver Lib. 19 ex Henning And there it is also that Martin Luther being young heard him preach at Magdeburgh The same Doctor Proles was sent-for to come unto a councell Henningh nameth not the place and there it was propounded to ordain a new feast-day Only Proles spoke against it because sayd he Christian people ar made free by the blood of Christ and yet are burdened with a multitude of traditions The Pope and others would have had him to change that language but he said I will never think otherwise Wherefore the Pope did excommunicat him But he regarded not the sentence and returned home and then he told how he was in many dangers by the way that if the hand of God had not preserved him from many who were set by the Pope against him he could not have escaped Many were moved with the mans zeal and began to vilifie the sentence of excommunication He lived a yeare speaking more frequently against the errours of the Church and then Ernest Bishop of Magdeburgh did solicite that he might be absolved The Pope did yeeld upon condition that Proles should come unto the Pope and a conduct was sent unto him He went and when he was nere unto Rome a Cardinal who had been of the same Augustinian Order meeteth him and told him what was the Popes mind to wards him no good Wherefore the olde man thought it safer to returne and by the way died at Ciclembach An. 1510 and was buried in the monasterie of the Augustinians 4 John hilten a Monk of Isenac in Thuringia spoke against the errours of his brethren they conspire against him and shut him up in prison More prophecyes of Reformation When he becam sick he entreats them to pitie him because of his bodily infirmitie They dealt never the more mercifully with him He said then I have said litle or nothing against you but a bout sixteen years hence this was spoken about An. 1500 one shal come who shal oppose monks and yee shal not be able to resist him Catol test ver ex Philip. Melan. in Apolog. cap. devotis Monast 5. Wolfgang aitinger a Clerk of Ausburgh about the year 1500 wrote Commentaries on the prophecies of Methodius where he oft taxeth the vices of the priests namely the neglect of their Office that they did neither teach nor ad minister the sacraments but did hire Vicares to supplee he said also The seat of Antichrist is not the literal but the spirituall Babylon 6. Sebastian Brand at that time Pastour of S. Marie's the cathedrall Church of Erford preached against the indulgences in this manner Deare friends on this Whitsunday wee lay forth our wares unto you but here is an uncouth merchant bragging that he hath better wares meaning the seller of pardons when he is gone wee will lay forth ours again And against satisfactions he said We have some who will goe to Church and pray sing mutter the hours and say Masse for us but who will goe to hell for us He said also The time is at hand when yee shall hear the gospell read out of the booke it self some of you will see that time but I will not live so long For these and such other words he was forced to flee and went to Magdeburgh 7. Bernard Lublinensis wrot unto Simon a Printer in Cracow An. 1505 commending a Chronicle of Bohem writen by John Pilsensis and having spoken of many rites and changes in the world which some doe approve and others condemn he saith Albeit the simplicitie of faith may easily make us free from these toies that wee may believe these things to be godly which they that sit in Moses Chaire doe command yet the minds of men can not be tied but they will search out truth that the understanding may attain it's proper object if this searching make us guiltie of sin into what miserie are Christians brought which dare not for the decrees of men professe truth itself when it is found If any man in Zeal of religion dar say the Bishop of Rome and others with him have litle regarde unto the Church these flatterers say What will thou caitife open thy mouth against heaven darst thou mutter against the Pope who is most holy and a God on earth But if the same which ar called most holy will set not their mouth only but their hands and feet against heaven and if when they kill men they imagine that they are doing service to God they are so far from speaking against them that they doe commend and magnify their wicked deeds and if one will speak otherwise hee shall feele the fire But in these miseries I have only one refuge that I will believe in Christ and put all my trust in him as for the rites and inventions of men I wil so long bear with them as they are not contrary unto the honour of God yet so that they be inferiour unto the Commands of God and his Gospell without which man can not be saved therefore I believe not that all things which men condemn are condemned with God nor that all things are holy which they call holy for God judgeth otherwise than man judgeth ..... It is impossible that all the World can obey one man it is enough if they believe in Christ Behold I have writen unto thee my thoughts I will stand for nothing except the faith of Christ c. Catal. test Ver. lib. 19. Philip. Mornae hath the same but more briefly 8. After the Councel at Pisa Philippus Decius a Lawier of Millain defended the lawfulness of that Councel against the Pope that seing the Pope is obdured in Simony and infamous for most corrupt
for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and
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
Edward and Zealous of the Reformed religion Henry would not suffer Gardener to come into his presence in time of his sicknes but called oft for Cranmer to receive spirituall confort Jo. Foxin Acts. Great joy was among the Fathers at Trent and Rome when they heard of his death Pe. Soave But they where disapointed as followes IV. Pope Paul seeing that England had left him and fearing the like departure â— Light persecution continue in Scotland of Scotland creates David beton one which was not entred into the order of priesthood Cardinal S. Stephani de Monâ—e Coelio and sent him as his Legat to prevent defection Strict inquisition was made at his command in the year 1538. many both in Edinburgh and Sant Andrewes for fear did abjure the reformed Religion Notwithstanding his opposition the light of the Trueth spreads in the cloisters and the Friers preach against the ignorance and malice of the Bishops In February 1538. the bishops held a meeting at Edinburgh There two Friers Killore and Beverage two priests Duncan Simson and Thomas Forrest and a gentle man Tho. Forrester were condemned and burnt upon the Castle-hill Thomas Forrest had been Vicar of Dolor and was delated unto the Bishop of Dunkell for preaching every sunday to his parishoners upon the Epistles Gospels of the day the Bishop desireth him to forbear seing that diligence brought him into suspicion of heresy but said he if you can find a good Gospell or a good epistle that makes for the liberty of the holy Church teach that and leave the rest Thomas answereth I have read both the New testament and the old and I never found an ill epistle or an ill gospell in any of them The Bishop replieth I thank God I have lived well these many years and never knew the old nor new I content mee with my Portuise and Pontificall and if you leave not those fantasies you will repent when you can not mende it He answered he thought it his duty to do as he did and had layd his account with any danger that may follow The sommer following Jer. Russell a gray frier and Thomas Kennedy a young man of Aire not above 18 years of age were at Glascow accused of heresy because the Bishop Gawin Dumbar was thought cold in the business Mrs John Lawder And. Oliphant and frier Maltman were sent from Edinburgh to assist him The young man would have saved his life by denying the pointâ— layd to his charge but when he heard Russel's answers he falls upon his knees and saith Wonderfull o Lord is thy love and mercy towards mee a miserable wretch for even now I would have denied thee and thy son the Lord Jesus Christ my only Saviour and so have thrown myself into everlasting condemnation thou by thy own hand hast pulled mee back from the bottom of hell and given mee to feell most heavenly comfort which hath removed the ungodly fear that before oppressed my mind now I defy death do what yee please I praise God I am ready The Frier reasoneth a long time with his accusers and when he heard nothing from them but bitter and menacing speeches he said This is your houre and power of darknes now yee sit as Judges and we stand and wrongfully are condemned but the day comes which will shew our innocency and yee shall see your own blindness to your everlasting confusion go on and fulfill the measure of your iniquity At these words the Bishop was moved and said These rigorous executions hurt the cause of the Church more than wee think of and therefore in may opinion it were better to spare the mens lives and take some other course with them These which were sent to assist said If he will follow any other course than which had been kept at Edinburgh he could not be esteemed a friend of the Church So he consentes to their cruelty All the time the fire was a preparing Rusell comforts the young man and useth such speeches Fear not brother for he is more mighty which is in us than he who is in the world the pain which wee shall suffer is short and light but our joy consolation shall never have an end death can not destroy us for it is destroyed already by him for whose sake wee suffer let us strive to enter by the same straite way which our Saviour hath taken before us The hearers were wonderfully moved with these and such words and seeing their constancy Spotswo in the Histo Lib. 2. At that time Geo. Buchanan was imprisoned for his poësie written against the Franciscans but he escaped out of prison The Bishops intend to use the like cruelty in all parts of the realme nevertheless day by day not only the learned but even those of whom such gifts could scarcely have been expected began plainly to paint forth the hypocrisy of friers and ignorance of priests Bishop Beaton becomes sick and commits his charge to his nephew the Cardinal which did succeed him At his first entring to shew his grandure he calleth to Sant Andrews in Maje 1540. eight Earls Lords 5 Bishops In May Anno 1540. 4 Abbots with a great number of Barons Priours Deans and Doctours and sitting in a chaire somewhat above them all because he was a Cardinal he speaks of the danger of the Catholick Church by the increase of hereticks and their boldnesse even in the Kings Court where they finde too great countenance He named Sir John Borthwick commonly called Captain Borthwick and some call him Provest of Lithgow whom he had caused to be summoned for dispersing the English New Testament and books of Jo. Oecolampade Melanthon and Erasmus and for maintaining diverse heresies and the Cardinal craves their assistance in proceeding in justice against him Among other articles these were read 1. The Pope hath no greater authority over Christians then any other Bishop hath 2. Indulgences granted by the Pope are but to deceive poor souls 3. bb priests and other clerks may lawfully marry 4. the heresies commonly called the heresies of England and their new liturgy is commendable and should be embraced c. He appeares not and is condemned for these particulars as an heresiarch and is ordained to be burnt in effigie if he can not be apprehended He sled into England and King Henry imploieth him in a commission to the Protestant Princes in Germany for a confoederation in defense of their common profession Some years preceeding King Henry had sent the Bishop of S. Davids with some English books unto his nephew K. James aiming to induce him unto the like Reformation and in that year he craves a meeting at York to treat of the common good of both kingdoms The King was advised by the Nobility to prepare for that journy and he returnes answer that he will come But the Cardinal and clergy fearing the effects of that Conference set themselves against it they cast the seed of discord among the Counsellers
to measure unto others it shall be measured unto you that is as yee intend not only by tyranny to destroy our bodies but also by the same to hold our souls in the bondage of the devill and subiect to idolatry So shall wee with all force and power which God shall grant unto us execute just vengeance and punishment upon you yea wee shall begin the same war which God commanded Israel to execute against the Cananites that is contract of peace shall never be made till yee desist from your open idolatry and cruell persecution of Gods children And this wee signify unto you in the name of the eternall God and of his Sone Christ Jesus whose verity wee professe and Gospell wee have preached and holy Sacraments rightly ministred so long as God will assist us to gainstand your idolatry Take this for advertisement This advertisment did not stay them and their bands of souldiers with Mon. Dosell and his French men they came within ten myles unto the Town and brethren made hast from all quarters for its relieff The first that did hazard to resist were the Gentle men of Fife Anguise Merns and the burgesses of Dundy they made choise of a place of ground within a myle or more from the town The same day May 24 the Lord Ruthuen lest them and went to the Regent to the great discouragement of many but they did comfort themselves in God and some said The hope of victory is not in their own strength but in his power whose verity they professe The next day came the Earle of Argile L. James Priour of Santandrews and the Lo. Semple from the Queen to enquire the cause A parlee of their meeting there It was answered Only to resist the cruelty threatned against that poor town They ask Whether they intend to hold that town against the Regent They answer If the Queen will suffer the Religion there begun to proceed and not trouble the town that have professed with them the town themselves and whatsoever they have are at her Majesties commandement They say We were otherwise informed by the Queen that yee intend not Religion but a plain rebellion It was answered We have conveened for no other purpose but only to assist our brethren who now are unjustly persecuted and herefore we desire you to report our answer faithfully and to be intercessours that such cruelty be not used against us seing we have offered in our former Letters alsweell unto her Majesty as unto the Nobility that our cause may bet tried in lawfull judgement They do promise their fidelity The next day when these were returning John Knox said unto them Honourable Lords the present troubles should move the hearts not only of the true servants of God but also of all such as bear any favour unto the Country and naturall Country-men to descend within themselves and deeply to consider what shall be the end of this intended tyranny The rage of Satan seeks the destruction of all those who within the realme professe Christ Jesus and they that enflamme the Queen and you the Nobles against us regard not who prevail if they may abuse the world and live at their pleasure as they have done yea I fear that some seek nothing more than the effusion of Scots bloud to the end that their possessions may be the more patent unto others but because this is not the principall which I intend to speak omitting this to be considered by the wisdom of these to whom the care of the Commonwealth appertaines 1. I most humbly require of you my Lords in my name to say unto the Queen Regent that we whom she in her blind rage doth persecute are Gods servants faithfull and obedient subiects unto the Authority of this Realm and that religion which she pretends to maintain by fire and sword is not the true religion of Christ Jesus but is expressely contrary to the same a superstition devised by the brain of men which I offer myself to prove against all that within Scotland will maintain the contrary liberty of tongue being granted unto mee and Gods written word being admitted for Judge 2. I further require your Honours iâ— my name to say unto the Queen that as I have often written so now I say that this her enterprice shall not prosperously succeed in the end and albeit for a time She trouble the Saints of God for she fights not against man only but against the eternall God and his invincible verity and therefore the end shall be to her confusion unless betimes she repent and desist These things I require of you in the name of the eternall God as from my moâ—th to say unto Her Majesty adding that I have been and am a more assured friend unto her Ma. than they who either flattering her as servants to her corrupt appetites or else enflam her against us who seek nothing but Gods glory to be advanced vice to be suppressed and Verity to be maintained in this poore realme All the three Noble men did promise to report his words so well as they could They did so yea the L. Sempill though an enemy to the Reformation made such report that the Queen was offended at such liberty Immediatly She sent the Lion-herault to charge all men to avoide the town under pain of treason He did so May. 27. being sunday And the same day the Regent is informed that the Earle of Glencairn was marched through the hills with twelve hundred horsemen and moe foot men notwithstanding her men had stopped the passages of Forth Guide and Teith towards Perth Their coming was confortable unto the one party and moved the other to send and require some discreet men to come and speak with Duke Hamilton and Mon. Dosel lying with their army at Ouchterardor that some reasonable appointment might be had The Lairds of Dun Innerquharity and Abbots-hall were sent the town not as yet knowing of the West-countrie men The Duke and Dosell require that the town should be patent and all things be submitted unto the Queens pleasure They answer they had not such commission nor could they undertake in conscience to advise their brethren to do so but if the Queen would be pleased that none should be accused for change of religion or for casting down the places of the Friers and suffer the begun Religion to continue and leave the town free of French souldiers at her departing they would endeavoure that the Queen shall be obeied in all things Dosell perceiving that they could not by violence attain their designes dismisseth the gentle men which faire words and exhorts them to persuade their brethren unto submission They were all so glad that with one voice tâ—ey cried Cursed be they that seek effusion of bloud let us professe Christ Jesus and have the benefite of the Gospell and none of Scotland shall be more obedient subiects than we shall bee That day the Companies of the West came to Perth and all men
began to praise God that he had so mercifully heard them in their extremity and had sent such support that without effusion of blood the rage of their enemies might be stayd The same night the Earle of Argile and L. James were sent from Sterlin and coming the next day began to advise unto agreement of which they were all willing but some were suspicious that promises would not be keeped longer then their adversaries saw their advantage John willock came with them of the West country then he and Iohn knox went to the Earle of Argile and L. Iames accusing them that they had deftauded the brethren of their dutifull assistance in such necessity They both answered Their heart was constant with their brethren and they would defend that cause to the uttermost of their power but because they had promised to endeavoure a concorde and to assist the Queen if yee shall refuse reasonable offers in conscience and honour we could do no less than be faithfull in our promise made and therefore we yet require that the brethren may be persuaded to consent unto a reasonable appointment and we promise in Gods presence that if the Queen shall break in any jote thereof we with our whole power will concurre with the brethren in all time coming So Maie 28. the appointment containing the forenamed conditions was concluded and free entry was made unto the Queen the Duke and the French men Before the departing of the Congregation A peace was made Iohn knox had a Sermon exhorting them all unto constancy and unfainedly to thank God for that it had pleased his mercy to stay the malice of the enemy without effusion of blood and that none should be weary to support such as shall hereafter be persecuted for said he I am assured that no part of this promise shall be longer keeped than the Queen and the French men have the upper hand Many of the adversaries were at the Sermon And before the Lords went away this bond was drawn-up At Perth the last day of May in the year 1559. the Congregations of the West Country with the Congregations of Fife Perth Dundy Anguise Merns and Montrose being conveened in the town of Terth in the name of Jesus Christ A new bond for setting forth his glory understanding nothing more necessary for the same than to keep constant amity unity and fellowship together according as they are commanded by God Are confederated and become bounden and obliged in the presence of God to concur and assist together in doing all things required of God in his Scripture that may be to his glory And at their whol powers to destroy and put away all things that do dishonour to his name so that God may be truly and purely worshipped And incase any trouble be intended against the said Congregation or any part or member thereof the whole congregation shall concur assist and conveen together to the defense of the same congregation or person troubled And shall not spare labours goods substance bodies and lifes in maintaining the liberty of the whole congregation and every member thereof against whatsoever person shall intend the said trouble for cause of Religion or any other cause depending thereupon or lay to their charge under pretense thereof although it happen to be coloured with any other outward cause In witnessing and testimony of the which the whole congregation fore said have ordained and appointed the Noble men and persons underwritten to subscribe these presents It was subscribed by the Earls Argile and Glencairn and by the Lords James Stuart Boyd Uchiltry and Mathew cambell of Tarmganart The hist of refor li. 2 Immediatly after their departing all the heads of the Capituâ—â—â—on were broken some citizens were exiled others were fined in great sums the Magistrats thrust out of their office new ones against the usuall manner intruded and four companies left for a garrison and these were charged to permit no other Service but of the Roman Church Some desiring matters to be carried more peaceably told her these things would be interpreted a breach of the Articles She answered The promise was to leave no French Souldiers in the town which she had done for those were al Scots men It was replied that all who took wages of the French King would be called French Souldiers She said Promises are not to be kept to hereticks and if she could make an honest excuse after the fact committed she would take upon her conscience to kill and undo all that Sect And Princes should not be so strictly urged to keep promises These speeches beeing divulged did procure to her much ill nor did she after that time see a good day but was despised and misregarded by all sorts of people The Earle of Argile and L. James thinking their honour touched by the breach of the peace did forsake her and went to the Congregation Therefore they were charged to appear before Her Counsell but they answer Seing the Queen had broken conditions which by warrant from herself they had made with the Lords of the Congregation they would medle no more in such dishonest courses and do their best to repair things Thè Noble men were gone to Santandrews and because they feared some sudden attempt for the Queen and the Frenches lay at Faulkland they sent to the Lairds of Dun Pittarrow and entreated them of Angulse Merns to meet at Santandrews Juny 4 and they went to Creil whither all that had warning came with great forewardness and were not a little encouraged by John Knox in a Sermon he told them that then they saw it true what he had said at Perth concerning the Queens sincerity and exhorted them to be no longer deluded with fair promises of them who had no regard of contracts covenants nor oaths and because there will be no quietnes till one of the parties were Masters he wished them to prepare themselves to dy as men or to live victorious By this exhortation the hearers were so moved that immediatly they pull down altars images and all the moniments of idolatry within the town and the next day they did the like in Anstruther from thence they hasten to S. Andrews The Bishop hearing what they had done and thinking they would attempt the same reformation in the City came to it well accompanied to withstand them but when he had tried the affections of the people he goeth the next morning unto the Queen That day being sunday John Knox preached in the Parish-church he compared the estate of the Church which was at Jerusalem when Christ purged the temple unto the estate of the present Church and declared what was the duty of these to whom God had given authority and power He did so incite the hearers that after Sermon they went and made spoil of the Churches and rased the monasteries of the black and gray Friers I will not scan whither the acts of such zeal was according to Gods law but to speak
hunger and necessities and quit the same to sustain the idle bellies of her strangers through the which in all parts rose such heavy lamentation and complaint of the Commonalty accusing the Counsell and Nobility of their sloth that as the same oppression wee doubt not hath entred in before the Justice Seat of God so it hath moved our hearts with pitty and compassion And for redress of the same with great offenses committed against the publik weell of this Realm wee have conveened here as said is and as often before have most humbly and with all reverence desired and required the said Queen Regent to redress these enormities and especially to remove her strangers from the necks of the poore commonalty and to desist from enterprising of fortification of Strengths within this realm against the expresse will of the Nobility and Counsell of the same yet wee beeing conveened the more strong for fear of her strangers who wee sawe presume no other thing but with Arms to pursue our lifes and possessions Besought her to remove our fear of the same and make the town patent to all our Soverain Lord and Ladies Lieges The same would she no way grant unto but when some of our companie in peaceable manner went to viewe the town there was great and small munition shot forth at them And seing that neither accesse was granted unto us by her nor yet she would joyn herself unto us to consult upon the affairs of our Commonwealth as wee be borne Counsellors to the same by the antient Lawes of the Realm but fearing that the judgements of the Counsell would reform as necessity required the foresaid enormities she refuseth all manner of assistance with us and by force and violence intends to suppresse the Liberties of our Commonweall and of us the favourers of the same Wee therefore so many of the Nobility Barons and Provests of our Boroughs as are touched with the care of the Commonweale unto the which wee acknowledge ourselves not only born but also sworn protectours and Defenders against all and whatsoever inuaders of the same and moved by the foresaid proceedings notorious and with the lamentable complaint of oppression of our Commonalty our fellow-members of the same Perceiving farther that the present necessity of our Common-weal may suffer no delay being conveened as said is presently in Edinburgh for support of our Commonweal and ripely consulted and advised taking the fear of God before our eies for the causes foresaid which are notorious with one consent and common vote every man in order his judgement being required in the name and authority of our Soverain Lord and Lady suspend the said Commission granted by our Sòverain to the said Queen Dowager discharging her of all administration or authority she hath or may have thereby untill the next Parliament to be set by our advice and consent And that because the said Queen by the foresaid faults notorious declares herself enemy to our Commonwell abusing the power of the said authority to the destruction of the same And likewise wee discharge all members of her said authority from henceforth and that no Coin be coined from henceforth without expresse consent of the sayd Counsell and Nobility conform to the Lawes of this realm which wee maintain And ordain this to be notified and proclaimed by officers of Arms in all head-Boroughs within the realm of Scotland In witnes of which our common consent and free Vote Wee have subscribed this present Act of suspension with our hands day year and place aforesaid And it was subscribed in this manner By us the Nobility and Commons of the Protestants of the Church of Scotland The next day this Act was proclaimed with sound of Trumpet and then they sent a Letter unto the Regent shewing her what they had done and they add And how beit wee have determined with the hazard of our lifes to set that Town at liberty wherein you have most uniustly planted your mercenary souldiers and strangers yet for the reverence wee bear unto you as being the mother of our Queen wee earnestly beseech you to depart thence at this time when wee constrained by publick necessity are by force of arms to recover it Wee further request you to bring forth of the Town with your self all that carry themselves as Ambassadours and are come into the Countrey either for taking up of controversies or assisting the government of publick affairs within the space of 24. hours And to cause the Captains Lieutenants and souldiers whose blood wee would gladly spare because of the old amity and friendship betwixt us and the Realm of France which the marriage of our Soverain Lady to that King ought rather to increase than diminish to remove themselves within the same space This Letter was subscribed by the Nobilâ—â—y and Barons October 23. After defiance on both sides Octob. 25. the town was summoned and all the Scots and French men of whatsoever degree were commanded to leave it within the space of twelve hours Some broils and discouragements But God would not as yet put an end to these troubles untill mens hearts were more discovered and his Hand were more seen and acknowledged The people were earnest to invade many were but too forward and for hast to make their scalads they made choise of St Giles church and would not give place to publick Prayers nor preaching which and other disorders gave occasion unto the Preachers to affirm that God would not suffer such contempt of his word and abuses of his Grace to be long unpunished Their most secret determinations were revealed and overthrown The Duke's friends did terrifie him and by his fear many others were troubled The hired souldiers made a mutiny because they wanted a part of their wages Whosoever had any silvervessell did profer to give it unto the Mint-house but John hart and others of that faction stole away the instruments They sent to Berwick to borrow money instantly 4000 Crowns was lent and delivered to Sir John Cocburn of Ormston the Regent had notice of it and sent the Earle of Bothvel to intercept it He had promised before to be for the Country but then he goeth wounded the gentle man took him prisoner and all that he had The Earle of Arran and a greaâ— party of the horsemen went forth to recover the prisoner they took the Earle's house but himself was gone In absence of the Horsemen these of Dundie and foot men went with some Ordance to shoot at Lieth The French men knew that they were but few and that the Horsemen were gone another way and with expedition came forth upon them The souldiers fled without stroke of sword and left the Ordinance to their enemies who followed unto Lieth-winde Upon the first alarm all men in Edinburgh made hast for relieff but then was a shout All the Frenches are entred This crie did amase many and they fled to the west port The Earle of Argile and his men did
charge must be subiect to the censure and correction of Ministers and Elders not of his chief town only but also of the whole Province of which he is appointed overseer If his offence be known and the Ministers and Elders of the town and province be negligent then the next one or two Superintendents with their ministers and elders may conveen him and the Ministers and Elders of his chief town provided it be within his own province or chief town may accuse or correct aswell the Superintendent in these things that are worthy of correction as the ministers and elders of their negligence and ungodly toleration of his offence Whatsoever crime deserves deposition or correction of any other minister deserves the same in the Superintendent without exception of persons He hath also curtailed these rules for what cause he hath so done he who pleaseth to confer the two may guesse XII The Parliament as was appointed in the Treaty sate down in The Reformation is establisht by Parliament and the Confession of faith August at Edinburgh there were present sixe Bishops twelve Abbots and Priors nineteen Earls and Lords with many Barons and of Commissioners of Burghs none were absent Many Lords both of the one and other Estates did absent themselves contemptuously saith the author of the History of Reformation The first thing they treat was a supplication of the Barons gentlemen burgesses and other true subiects of the realm professing the Lord Jesus for a Reformation of Religion So soon as it was read the Barons and Ministers were called and command given unto them to draw into plain and severall heads the sum of the doctrine which they would maintain and desire to be established as wholesom true and only necessary to be believed This they willingly accept and on the fourth day to wit August 17. they present the Confession which afterward was registred in the first Parliament of King James 6. and is commonly seen also in the Harmony of Confessions When the Confession was read first by the Lords of the articles and then in audience of the whole Parliament all were bidden in Gods name to obiect if they could say any thing against that doctrine some Ministers standing-by ready to answer if any would defend Papistry or impugne any article No obiection was made then a day was appointed for concurrence in that and other heads that day the Confession was read again each article severally and the votes were asked accordingly The Papisticall Bishops said nothing Three Lords Athol Sommerwell and Bortwick said Wee will believe as our fathers believed The Earle Marshall said It is long since I had some favour unto the Trueth and since I had a suspicion of the papisticall Religion but I praise my God who this day hath fully resolved mee in the one and the other for seeing the Bishops who for their learning can and for their zeal that they should bear unto the verity would as I suppose have gainsaid any thing that directly repugneth unto the verity of God Seing I say the Bishops here present speake nothing against the doctrine proposed I can not but hold it for the very truth of God and the contrary to be deceivable doctrine and therefore so far as in melyeth â— approve the one and condemne the other And yet more I must vote by way of Protestation that if any person Ecclesiasticall shall after this oppose themselves to this our Confession that they have no place nor credite considering that they having long advertisment and full knowledge of this our Confession none is now found in lawfull free and open Parliament to oppose themselves to that which we profess and therefore if any of this Generation pretend to do it after this I protest that he be reputed one that loveth his own commodity and the glory of the world more than the Trueth of God and the salvation of mens souls After the voting and establishing of the Confession by the whole Body of the Parliament there were also read two particular Acts one against the exercise of the Masse and the abuse of the sacraments and the other against the supremacy of the Pope these were severally voted and concluded then and renued in the Parliament An. 1567. With these Acts Sir James Sandelanes Knight of the Rhodes who had been neutrall hetherto was sent into France for obtaining ratification and was ordered to clear the Noble men and others from the imputations of dissoyalty and to pacifie the mindes of their Soveraines But he found his ambassage and himself contemned the Guisians checking him bitterly at his first audience that he being a Knight of the holy Order had taken a Commission from rebells to sollicite ratification of execrable heresies I will not stay here upon the reasonableness of this answer nor to consider who gave it only this is added by my author that more care was given unto three persons the Bishop of Glasgow the Abbot of Dumfernlin and the Lord Seton who went away with the French Army The Countrie then was greatly troubled for this cold entertainment of their Commissioner for they were sensible of their own weakness if France would invade again and they were doubtfull of England because their last support was with so great charges and hazard and the Earls of Morton and Glencairn who after the Parliament were sent to give thanks unto the Queen Elisabet and to entreat the continuance of her love had given no advertisement In time of this doubtfulness newes was brought that young King Francis was dead then sorowfull were the hearts of the Popish faction and the Countrie were confident to have their Queen at home again as God brought it to pass in despite of all the attempts that that faction did use in the contrary After the death of the King a Convention of the Estates was called to meet in January 1561. then was Lord James Stuart appointed to go in their names unto the Queen Commission was given to severall Noblemen and Barons in severall parts to pull down the abbeys and cloisters that were yet standing and to demolish all moniments of idolatry throughout the Country Then also the book of Discipline was presented and the Ministers supplicate the Convention to establish it Alexander anderson Subprincipall of the Vniversity at Aberdeen was called to obiect against it He refuseth to dispute there in matters of faith pretending for excuse a sentence of Tertullian The Ministers reply The authority of Tertullian can not preiudge the authority of the Holy Ghost commanding to give a reason of our faith to every one that requires it and for the present it is not required of him nor of any man to dispute in any point of our faith which is fully grounded upon Gods word and all that wee believe is without controversy contained in the holy Scriptures But it is required of him as of other Papists that they will suffer their doctrin constitutions and cermonies come to a tryall and especially
that the Masse and the opinions which they teach the people concerning it be laid to the square of the first institution that the world may know whither their teachers had offended or not in that which they have affirmed whither the action of the Masse be not expressely repugnant unto the last Supper of the Lord Jesus whither the sayer of it commit not horrible blasphemy in vsurping The sayer of Masse is a blasphemer upon the offices of Christ Al. Anderson denied that the Priest takes upon him Christs office A masse-book was brought and it wat read out of the beginning of the Canon Suscipe Sancta Trinitas hanc oblationem quam ego indignus peccator offero tibi vivo Deo et vero pro peccatis toâ—ius Ecclesiae vivorum et mortuorum Then said the Minister If to offer for the sins of the whole Church be not the proper office of Christ only let the Scripture judge and if a vile man whom ye call priest proudly takes the same upon him let your own books witnes Al. Anderson said Christ offered the propitiatory and none can do that but we offer the remembrance It was answered We praise God that yee deny a sacrifice propitiatory in the Masse and we offer to prove that in moe than an hundred places of your Papisticall Doctors it is affirmed that the Masse is a sacrifice propitiatory But whereas ye alledge that yee offer Christ in remembrance we aske first Unto whom do yee offer him and next By what authority are ye assured of well-doing In God the Father falleth no oblivion and if ye will shift and say that ye offer not as if God were forgetfull but as willing to apply Christs merits to his Church we demand of you What power and commandement have ye to do so We know that our Master commanded his Apostles to do what He did in remembrance of him and plain it is that Christ took bread gave thanks brak the bread and gave it to his disciples saying Take eat ..... here is a command to take and eat to take and to drink but to offer Christs body either for remembrance or application we find not and therefore we say To take upon you an office which is not given unto you is uniust vsurpation and not lawfull power Then Alexander vseth some words of shifting but the Lords require him to answer directly Then said he I am better acquainted with philosophy than with Theology Then John Lesley then Parson of Vne and immediatly was sent by the Bishops and their faction to be agent in their business with the Queen and thereafter was called Bishop of Rosse was demanded to answer unto that argument After some litle pause he said If our Master hath nothing to say unto it I have nothing for I know nothing but the Canon-law and the greatest reason that ever I could find there is Volumus and Nolumus The Nobility seeing that neither the one nor the other would answer directly say Wee have been miserably deceived for if the Masse may not obtain remission of sin to the quick and to the dead wherefore were all the Abbeys so richly doted and endowed with our lands Hereby it is clear as also by what is written of the Parliament that the Papists had liberty to plead for their Religion and were required to say what they could not only with safety and assurance of protection but they did appeare and shew their weakness At that time the book of Discipline was not allowed nor reiected but delayd and thereafter it was approved by the Counsell for their own part but not authorised and some additions were noted and this provision expressely added That the Bishops Abbots Priors and other Beneficed men who had already adioined them unto the Religion shall enioy their benefices during their lives they upholding and sustaining the Ministery and Ministers for their part The issue of this provision was many Church-men gave away and sold their Manses gleebs tyths and other things to the prejudice of the Church so that the entertainment of Ministers was very small in many places nothing at all and the gleebs could hardly be recovered XIII At Edinburgh December 20. An. 1560. was the first Nationall assembly where conveened the Ministers and Commissionares from Shires The first assembly of the Church and Burghs about the number of 44. persons 1. They designe Ministers and Readers unto severall parishes throughout the Countrie 2. It was appointed that in time coming the election of Minister Elders and deacons shall be in the publick church and premonition to be on the sunday preceeding 3. It is found by the law of God marriages may be solemnized betwixt parties of the second or third degrees of consanguinity and others that are not prohibited by the word of God and therefore to desire the Lords and Estates to interpose their authority and make lawes thereupon 4. It is appointed that for punishment of fornication the law of God be observed and these shall make publick repentance which vse carnall copulation betwixt the promise and solemnization of their marriage 5. that earnest supplication be made unto the Estates of the realm and to the Lords of Secret counsell that all Judges ordinary and Judiciall Officers as Lords of the Session Shireffs Stewarts Balives and other ordinary Judges be professours of the trueth according to the word of God and all Ministers of the word to be removed from such Offices according to the Civill law 6. To supplicate the Parliament and Secret Counsell that for eschuing the wrath of the Eternall and removing the plagues threatned in His law Sharp punishment be ordained against idolaters and mantainers thereof in contempt of Gods true Religion and Acts of Parliament namely which say Masse or cause it to be said or are present thereat And a catalogue of their names is writen They appoint Comissioners to attend the Parliament if any shall be called with these supplications It is to be observed from the fift Act that Ministers of the word were forbbidden to be Judges in Civil causes which is against the former practise when Bishops and other prelats were Lords of Parliament and sat in Civill Courts No Parliament was called as was expected but a Convention of Estates was appointed to be in May before which time Papists resort to Edinburgh in great numbers and began to brag of their power The Commissioners which were appointed In a Convention of the Estates An. 1561. Papistry is again forbidden by the Assembly of the Church conveen May 17. An 1561. and draw up these articles to be presented unto the Convention that idolatry and all monuments thereof should be suppressed throughout the realm that the sayers maintainers and heareâ—s of the Masse should be punished according to the Act of Parliament 2. That câ—rtain provision be made for maintenance of the Superintendents Ministers and Readers that Superintendents be planted where none are That punishment be appointed for
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
estates and degrees committed to their charge by God whether they be ecclesiastical or temporal and restrain with the civil sword the stubborn and ill doers So far they If it be here obiected that the autority of the Convocation is not a sufficient ground for that which was enacted in Parliament I answer These articles stand confirmed by Royal assent of the Prince for the establishing of whose supremacy the oath was framed and also by a special Act of Parliament in the 13. year of Queen Elisabet ch 12. Seing therefore the makers of the law have full authority to expound the law and they have sufficiently manifested that by Supream Government given unto the Prince they understand that Government only which is exercised with the Civil sword I couclude that nothing can be more plain then this That without all scruple the Kings Majesty may be acknowledged in this sense to be the supream Governor of all his dominions and Countries aswell in all spiritual or ecclesiastical things as temporall And so I have cleared the first main branch of the oath So far In Vsher And because this oath was so understood excluding all forrain power I have not found that any man excep the Papists did object against it And albeit Scotland used not this title in formality of words yet they did ever acknowledge the same power in their Soveraigne as is clear in the Confession of faith which was presented unto the Parliament An. 1567. where in Article 24. it is said We confess and acknowledge that such persons as are placed in authority are to be beloved honored feared and holden in most reverent estimation because they are the Lieutenents of God in whose seats God himself doth sit and judge yea even the Judges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all malefactors Moreover to Kings Princes Rulers and Magistrats we affirm that chiefly and most principally the conservation and purgation of religion appertaineth so that not only they are appointed for Civil policy but also for mainteinance of true religion and suppressing of idolatry and superstition whatsoever As in David Josaphat Ezechias Josias and others highly commended for their zeal in that case may be espied And therefore we confess and avow that such as resist the Supream power doing that thing which appertaines to his charge do resist Gods ordinance and therefore can not be guiltless c. Next it is remarkable that howbeit the Missal The Servicebook was not pressed was abolished and the Service-book was authorized in England yet the the Ministers were not astricted unto the full prosecution of it from the beginning the one might not be used and the other might be used yet they were not tiedunto it for many were for that Principle of Scotland whereof mention is made before and would have put away all ceremonies that had no warrant from the word of God and they did forsake them Neither did Mathew Parker Archbishop of Canterburry press any of his diocie to use those rites It is true he required them to use the Service book as we find he required John Fox to subscribe the old man produced the new Testament in Greek and said To this I will subscribe But when the subscription of the Canons was required he refused and said I have nothing in the Church but a prebend at Salisbury and much good may it do you if you will take it from mee So he was dismissed and continued in his Ministry till the day of his death And Ed. Grindal succeeding in that See was so far from pressing any unto Conformity as it was then called that he incurred the Queen displeasure for his connivence yea he not only connived but he was a favourer of the Not-conformists and when they began to use prophecying which in Scotland is called The. Exercise he resorted with them and commended them as appeares by that his Letter which he being under restraint wrote and sent unto the Queen in the year 1580. of which I have transcribed a part from Thom. Fuller's Church-Histor Lib. 9. he beginneth thus With most humble A Letter of Grindai in defence of many Ministers and of Prophecying remembrance of bounden duty unto your Majesty It may please the same to be advertised that the speeches which it pleased you to deliver unto mee when I last attended on your Highness concerning the number of preachers and the utter snbuersion of all learned Exercises and conferences amongst the Ministers of the Church allowed by the bishops and Ordinaries have exceedingly dismayd and disconforted mee not so much for that the said speeches sounded very hardly against my own person being but one particular man and not so much to be accounted of but most of all for that the same might tend to the publick harm of Gods Church whereof your Majesty by office ought to be Nutricia and also the heavy burden of your conscience before God if they should be put to execution ....... I thought it my duty by writing to declare some part of my mind unto your Highness beseeching the same with patience to read over this ........ If I should use dissembling silence I should very ill requite so many your Majesties and so great benefits for in so doing both you might fall into perrill towards God and I my self into endless damnation ...... I beseech your Majesty thus to think of mee that I do not conceive any ill opinion of you although I can not assent unto those two Articles then expounded I do with all the rest of your good subjects acknowledge that we have received by your government many and most excellent benefits as amongst others freedom of conscience suppression of Idolatry ...... I am also persuaded that ever in those matters which you seem to urge your meaning and zeal is for the best the like hath hapned to many the best Princes that ever were yet have not refused afterwards to be better informed ...... David hath not evill meaning when he commanded to number the people ...... Yet saith the Scripture his own heart stroke him and God by the Prophet reprehended him ........ And so to come to the present case ..... Surely I can not maruell enough how this strange opinion should once enter into your minde that it should be good for the Church to have few preachers Alas Madam is the Scripture more plain in any thing then that the Gospel of Christ should be plentifully preached and that plenty of laborers should be sent into the Lords harvest which being great and large stands in need not of a few but of many workmen There was appointed to Solomons material temple artificers and laborers besids 3000. overseers and shall we think that a few preachers may suffice to the building of the spiritual temple of Christ ...... I beseech your Majesty to note one thing necessary If the Holy Ghost prescribeth expressly that
weak instruments to make his glory so sensibly appear in the Land that I may boldly say Mercy and trueth righteousness and peace had never since Christs coming in the flesh a more glorious meeting and amiable embracing on earth even so that the Church of Scotland justly obtained a name among the chief Churches and Kingdoms of the world A people sitting in darknes hath seen a great light and unto them who sate in the region of death light did spring up As the darknes evanishes at the rising of the Sun so God made all adverse power give way unto these weake instruments by degrees as followes more clearly To what Nation under heaven since the Sunne of righteousness had shined upon the most part of Europe hath the Lord communicated the Gospell for so large a time with such purity prosperity power liberty and peace The hottest persecutions had not greater purity the most halcion times had not more prosperity and peace the best reformed churches in other places scarcely parallelled their liberty and unity And all these with such continuance that not only hath He made the trueth to stay there as He made the Sun to stay in the dayes of Josua But when the cloud of iniquities did threaten a going down in his mercy he hath brought back the glorious sunne by in any degrees Christ not hath only been one and his name made known in respect of his propheticall office for information of his priesthood for the expiation of sins and for intercession But also had displayd his banner and hath shewd himself few can say the like a Soveraigne King in the Land to govern with his own Scepter of the Word to cutt off with the Civill sword all moniments of idolatry and superfluity of vain rites and to restore all the meanes of his Worship in doctrine Sacraments and discipline to the holy simplicity and integrity of the first pattern shewed in the mount from which by that wisdom of man which ever is foolishness with God they were fearfully and shamefully swerving II. Another particulare is Some Noble men namely Lord James Steward and others were very zealous for the Reformation at the first but when they were accustomed with the aire of the Court they cooled were for toleration of the Masse and relented for their preferment as hee was made Earle of Morray and others became officers of State The Ministers admonished them and threatned them for their lukewarmness They despised admonitions and would not use the preachers so familiarly as before they were wont though none of them turned Papist excep the Earle of Bothwell and they heard the preachings When the Queen intended to marry Henry Stuard sone to the Earle of Lennox and sought not the consent of the Parliament they oppose her marriage and therefore were all exiled and fled into England Thus God made the threatnings true but in mercy to the Land he wondrously brought them back when variance fell betwixt the King and Queen the King recalleth the exiled Noble men of purpose to make himselfe the stronger by them And when the King 1567. was murthered on February 9. by the Earle of Bothwel and the Queen married that Earle these same Noble men with other stood in defence of the young Prince that he came not into the hands of him who had killed his father They went to the fields with armies on both sides and the Queen's Army was the stronger but they were strucken with such feare that without stroak of sword the Earle fled away into Denmark and the Queen went to the Lords Juny 11. and renounced the Crown in favors of her sone and did chuse the Earle of Murray to be Regent of the Q. Mary renounced the Croâ—n Kingdom enduring her Sone's minority And then the Religion was established as followes So it pleased God to change things beyond the expectation of men VI. Soon after the Queens marriage a proclamation was made wherein the Queen declares that She will confirm all that She had promised at her arrivall concerning the Reformed Religion This was to stop the peoples mouths But all in vain For the people universally were against Bothwell For some declared openly against him some were Neuters and a few of the Nobility did join unto him especially the Bishop of Santandrews and the Earle of Huntly who had been lately restored by the Queen Within few dayes after the Queen came unto the Lords she would have gone from them but they fearing what she might attempt convoy her into the Castle of Lochlevin then the Earle of Glencarn with his domesticks went to the Chappell-Royall and break down the Altars Images This fact did content the zealous Protestants but did offend the Popish party The Histor of Reformat Lib. 5. On Juny 25. The Nationall Assembly conveenes at Edinburgh George Buchanan then The XIII Assembly Principall of S. Leonards Colledge was chosen Moderator 1. The Superintendent of Anguise and Bergany were sent unto the Lords of the Secret Counsell to request their L. L. to conveen with the Assembly and give their assistance in such things as shall be thought good for establishing true Religion and supporting the Ministry 2. It is thought good by all that are conveened that this assembly shall conveen Iuly 20. next to come for setting foreward such things as shall then be propounded and for that purpose ordaines to write Missives to all and sundry Earles Lords and Barons requiring them to conveen at that day And to this effect appoints Commissioners to deliver the Missives and to require answer according to their Commissionâ— The tenor of the Commissions given to every one followes For so much as Satan this long time in his memberâ— had so raged and perturbed the good success proceedings of Christs Religion within this realm by crafty meanes subtile coâ—spiracyes that the same from time to time doth decay and in hazard to be altogether subverted unlesâ— God of his mercy find hasty remedy and that mainly through extream poverty of the Ministers who should preach the word of life unto the people and are compelled thereby some to leave that Vocation alluterly some others so abstracted that they can not insist so diligently in the exercise of the word as they would Therefore the Church presently conveened in this generall Assembly hath thought it most necessary by these presents to request admonish most brotherly all such persons as do truly professe the Lord JESUS within this realm of whatsoever estate or degree either of the Nobility Barons and Gentle men and all others true professours to conveen in Edinburgh July 21. next in their personall presence to assist with their counsell power for order to be taken alswell towardâ— the establishing of Christs religion universally throughout the realm and abolishing the contrary which is Papistry as the sustentation of the Ministers not only for the present time and instant necessity but also for a perfect order to be taken and
faction but did encourage them unto fighting as a iust and necessary warre and afterwards did commend the man which murdered the Kings grandfather As for the b. of Caithnes I finde nothing written of him untill the Assembly following Then among all the Superintendents none of them did assume the title of a Bishop except the Superintendent of the Isles and he took his patent from the Queen after she had renounced the government and was prisoner in England and did assist that faction as it was layd to his charge by that assembly Then concerning the death of him who hitherto hath been colled the good Regent when that adverse faction saw that hee was more and more beloved and did increase in authority they took course to cut him off and one James Hamiltoun of Bothuell haugh under took that misshant fact and did it lurking priuatly in the bishop of Santandrews house within Lithgow as the Regent was riding by that house and the town was throng that he could not passe speedily that man killed him with a abullet and escaped safe out of the Bishops house Great lamentation was for the losse of him seing he had undertaken the governement in a troublous and disordered time and within 18. months had brought both south and north unto quietness by the blessing of God and was a singulare pattern of piety for he did order himself and his family so that it did resemble a Church more then a Court. Besids his devotion which he constantly exercised no wickedness nor unseemly wantoness was heard or seen in his family I have also read of him that by his Letters he did inform Queen Elisabeth 1. Of the invaluable benefite of a faithfull and free Ministry 2. Of the excellency of the purity of Gods ordinances therein 3. Of the honor and happiness that would attend her Crown and State upon the establishment of Christs Governement 4. Of the profitable uses where unto the rich Benefices of Bishops might be applied leauing enough unto the Ministry for their honest mantenance 5. Albeit the glorious luster of Bishops may seem to honor the Nation yet it justleth out Gods honor which should be more deare And when the Bishops heard of the motion they grumbled exceedingly and they cast upon him the aspersion of usurpation even albeit he was not in the Country when he was first designed to be Regent nor can any of his enemies say that in all the time of his Governement he did attempt any thing for himselfe or his private estate VIII The Nationall Assembly conveens at Edinb March 1. John 1579. The XVIII Assembly craig is chosen Moderator I. concerning order to be keept in the Assembly it is ordained that the who was Moderator of the preceeding Assembly shall make the exhortation and prayer in the following Assembly and then another Moderator shall be chosen Next after tryall of Superintendents and Commissioners for visiting the Churches shall be heard the accusations or complaints of these Superintendents or Commissiners if they have any against a Minister Thirdly the penitents that were remitted by the preceeding assembly unto the Superintendents and Commissioners are to be received and injunctions are to be given to other notorious and criminall persons that are either summoned to compear or of their own freewill and hatred of the crime are moved to present themselves Fourthly to decide such things as were undecided in the preceeding assembly and referred unto the next or are referred by the Lords of the Counsell Session or Checker II. Adam Bishop of Orknay is accused 1. that he being called to the office of a Bishop and the profits thereof and having received charge to preach the gospell and be Commissioner of Orknay which he accepted and exercized for a time but now lately he hath made a Simoniacall change with the Abbacy of Halirudhouse retaining the name of the Bishop contrary to all lawes both of God and man made against Simony 2. he dimittes his charge in the hands of an unqualified person without the consent of the Church leauing the flock without a shepherd whereby not only ignorance is increased but likewise most abundantly all vice horrible crimes are committed there as the number of 600. persons convict of incest adultery fornication bear witnes 3. He hath given himselfe to the dayly attendance of the function of a temporall Judge as he is a Lord of the Session which requires the wholl man and so rightly he can not exercize both and styleth himself with Romane titles as Reverend Father in God which pertaines not to a Minister of Christ Jesus nor is given to any of them in the Scripture 4. To the great hurt defraud of the Church he hath bought al the thirds of the Abbacy of Halirudhouse at least he hath made a Simoniacall change thereof with the rents of Orknay 5. He hath left the churches partly unplanted and partly planted but without prouision 6. Some of the churches are sheepfolds and some ruinous 7. He hath traduced both priuatly and publickly the Ministers of Edinburgh he absenteth himself from the preachings in that Church and from receiâ—ing the Sacrament III. Robert Bishop of Caitnes is ordained to assist John Gray of Fordell in visiting the Churches there IIII. If persons who are guilty of homicide incest or adultery be not fâ—gitive from the lawes but continue suiting to be receiued to publick repentance all such shall be received to give the signes of their repentance in their own churches according to the order prescribed so that Ministers shall notify their crimes And if any guilty of these crimes be excommunicated they may be admitted to heare the Preaching but shall be secluded from the prayers before and after Sermon and when upon their repentance they are received again they shall bring their Minister's testimoniall unto the next Assembly V. They who will not abstain from the company of excommunicate persons after due admonitions shall be excommunicat VI. The children of excommunicate persones are to be received unto baptism by a faithfull member of the Church VII A single woman committing adultery with a married man should be alike censured VIII When one forsakes wife and children without just cause the Minister should endeavoure to reconcile them and if his endeavour be in vain the offended party may complain to the Magistrate IX If persons after the promise of mariage and publication of their bans crave to be free they should be freed si res sit integra but shall be censured for their levity In the months following arose great division some of the Nobility were for the preservation of the young K. and his authority and some pretend the name and authority of the Q. on this side were all Papists all Bishops excep one and may were Neuters They who were against the King were so many that they called a Parliament to assemble at Lithgow in August They who were for the K. assemble in May and July 12. these did
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
Christ and with most pithy words he exhorted them to stand fast in the faith they had received In time of his sicknes which was not long thereafter he Ioh Knox exhortions before his death was much visited by persons of all sorts and spoke unto them confortably He said unto the Earle Morton in the audience of many others My Lord God hath given you many blessing he hath givens you wisdom riches many good great friends and is now to prefer you to the government of the râ—alm In his name I charge you that you use these blessings aright and better in time coming than you have done in times past in all your actiâ—ns seek first the glory of God the furtherance of his Gospell the mantenance of his Church and Ministry and next be carefull of the King to procure his good and the well fare of the realm If you shall do this God will be with you and honour you if otherwise you do it not he will deprive you of all these benefits and your end shall be shame and ignominy John Knox two days before his death sent for Da. Lindsay and James Lowson and the Elders of the Church and said to them The time approaches for which I have long thirsted when I shall be relieved of all cares And be with my Savior Christ for ever And now God is my witness whom I have served with my spirit in the Gospell of his Son that I have preached nothing but the true and solide doctrin of the Gospell and that the end I proponed in all my preaching was to instruct the ignorant to confirm the weak to confort the consciences of these who were humbled under the sense of their sins and beat down with the threatnings of Gods judgements such as were proud rebellious I am not ignorant that many have blamed and yet do blame my too great rigor severity but God knowes that in my heart I never hated the persons of these against whom I threatned Gods iudgements I did only hate their sin and laboured with all my power to gain them unto Christ That I forbear none of whatsoever condition I did it out of the fear of my God who had placed mee in the function of the Ministry and I knew would bring mee to an account Now Brethren for yourselves I have no more to say but to warn you rhat you take heed to the flock over which God hath placed you overseers and whom he hath redeemed by the blood of his only begoten Sâ—n And you Master Lowson fight do the work of the Lord with courage and with a willing mind and God from above blesse you and the Church weereof you have the charge c. Then he dismisseth the Elders and calling the two preachers said There is one thing that grieveth mee exceedingly yee have somtime seen the courage forewardness of the Laird of Grange in Gods cause and now unhappy man he hath cast himself away I pray you two take the pains to go unto him and say from mee that unless he forsake that wicked course where in he hath entred neither shall that rock in which he confideth defend him nor the carnall wisdom of that man whom he counteth half a God this was young Lethingtoun make him help but shamefully shall he be pulled out of that nest and his carkase hang before the sun The soul of that man is dear unto mee and if it be possible I would fain have him to be saved The two went and conferred with Grainge but prevailed not which being reported to John Knox he took it heavily The last night of his life on earth he sleeped some hours together but with many sighs and groans when he awoke they asked him how he did find himselfe and what had moved him to mourn in his sleep He answered In my time I have oft been assaulted by Satan and oft hath he cast my sins in my teeth to bring mee into despair but God gave me grace to overcome all his tentations And now that subtle Sâ—rpent who never ceaseth to tempt hath taken another course he seeks to persuade mee that my labours in my Ministry and the fidelity I have shewd in in that service hath merited heaven and immortality But blessed be God who brought to my mind these Scriptures What hast thou that thou hast not received And Not I but the Grace of God in mee With which he hath gone away ashamed and shall no more return and now I am sure my battell is at an end and that without pain of body or trouble of Spirit I shall shortly change this mortall life with that happy immortall life When the prajer was made one asked Whither he had heard it He answered Would God yee had heard it with such an eare and heart as I have done Then said he Lord Jesus receive my spirit After these words he spoke no more but without any motion he ended this life Within three days the Earle Morton was chosen Regent by consent of the States The Laird of Grange was Captain of the castle and when orhers of that faction did yeeld unto the agreement he would not agree because the Estates would not yeeld unto some high demands of his own he gave a proclamation from the castle-wall commanding all the Queens subjects to depart out of the town within 24. hours after which time he thundered with cannons against the town to their great terror yet not great hurt In May following an assault was made upon the castle the beseeged rendred themselves Lethinton was sent to Lieth and died suddenly throgh grief and Grainge with his brother and two others were hanged in the market-striet of Edinburgh X. A Parliament was held in January wherein many Acts were made 1573. partly for maintaining the Kings authority and partly for maintaining the true Religion these two causes at that time were so linked that the enemies of the one were esteemed enemies of the other Therefore it was enacted that none should be reputed loyall subjects unto the King or his authority but be punished as rebells who made not profession of the true Religion And that all who made profession thereof and were not obedient to the Kings authority should be admonished by their Teachers to acknowledge their offence and return to his Majesties obedience or els should be excommunicated as putrid members The Nationall Assembly conveenes The 24 Assembly at Edinburgh March 6. here were members according to the order and John Archbishop of Santandrews David Ferguson Minister at Dumfernlin is chosen Moderator 1. Where as a complaint was made against John Row for solemnizing the marriage of the Master of Crawford with the Lord Drummond's Daughter without proclamation of bans and he did alledge that he did it by the order of the Session of the Church whereof the Lord Ruthuen was one and present at that time The Assembly ordaines that the Act made against Ministers solemnizing mariage of
Bishop or Beneficed person whatever because it is a distraction from his vocation Under pain of deprivation 4. Some articles were sent unto the Lord Regent namely that stipends be granted unto a Superintendent in every Province whither it bee where no Bishop is or wheâ—e is a Bishop who can not dischage his office as Santandrews Glasgow That in every Church destitute of a Minister such persons may be presented and â—tipends be granted unto them as are here present and whose names shall be delivered by the Bb. Superint or Commissioners 5. A complaint was made against the Bishop of Dunkell for ministration of the Lords Supper upon woâ—k-dayes and he is forbidden to do so again but only upon the Lords day according to the order of other Churches 6. If any Parliament shall be called or any other weighty cause require the presence of the Body of the Assembly the Superintendent of Lothian James Lowson Minister at Edinburgh and David Lindsay Minister at Lieth shall give timous premonition unto the Brethren to conveen and that Convention shall be reputed an Assembly 7. The absents from the assembly shall be charged to compear in the next to be censured for their absence Note 1. James Boyd was enduced by the Lord Boyd to accept the title of the Bishoprick of Glasgow which that Lord had purchased for his own gain of the revenues and in the former Act he is named as unable unto the office and in the same assembly he excused his negligence in the Church-affaires because he was employd in other affairs of that office 2. Within some weeks after that assembly John called Archbishop of Santandrews went into the pulpit topreach and falling down died 3. By an Act under the privy Signet of the date November 21. 1574. it appeares that John erskin so long as he had been Superintendent had not been in the Shiref-court though he was a Baron and at that time had exemption granted both for time by past and to come during his continuance in that office XII The National Assembly conveenes at Edinb March 7. as they 1575. The 28. Assembly then did reckon year 1574. where were Earles Lords bb Superindents c. James Boyd Bishop of Glasgow is chosen Moderator 1. The bb of Dunkell Brechin Murray and of Glasgow were removed and complaints made against every one of them Alexander Bishop of Galloway now submitteth himselfe Upon his submission and by solicitation of the Lord Regent he obtaines dispensation to be accepted if he will confesle his offence in the church of Halirudhouse only 2. It is ordained that none be admitted unto the office of a Bishop unless he be examined and approved by the Assembly 3. No Comoedies nor tragoedies or such playes should be made on any history of Canonicall Scriptures nor on the sabboth day If any Minister be the writer of such a play he shall be deprived of his Ministry As for playes of another subject they also should be examined before they be propounded publickly 3. Whereas Andrew Graham hath been presented unto the bishoprick of Dunblain undet the name of a Preacher albeit he be not one and it is alledged that there hath been no conclusion that all Bb. should first be Preachers and so if he be qualified to be a Preacher the presentation should be accepted therefore the assembly appointeth him to preach on wednesday upon Rom. 5. 1. and nameth certain persons to be present 4. Bishops Superintendents and every Minister are enjoined to admonish all such as were Papists within their bounds and have subscribed the Confession of faith according to the Act of Parliament that they should also participate of the Sacrament duly with their own congregation under pain that they shall be held Relapse and be censured with excommunication It may appear from these what manner of Bishops these were and that the Presenters of them aimed at their own advantadge and not at the good of the Church In the Assembly at Edinburgh August 6. were The 29. Assembly Bb. Superintendents c. Robert Pont is chosen Moderator 1 When Bb. were removed to be censured John Dury Minister at Edinburgh protesteth that the tryall of Bishops shall not prejudge the opinions and reasons which he and other Brethren have against the office of such Bishops 2. Alexander Bishop of Galloway delivereth an attestation of his satisfaction according to the ordinance he is restored to the liberty of preaching and standes still suspended from commission of visitation but is ordered to assist John Row Commissioner of Galloway pro hac vice 3. The Bishop of Dunkell is ordained to reside with his family at Dunkell before the next Assembly Under pain of deprivation Hee is also accused of dilapidation of his Benefice hee craves that he may have the liberty of an Advocate to plead for him this is refused but he should answer for himself or chuse a Minister to argue for him within three days 4. Because comely and decent apparell is requisite in all men especially in these which have function in the Church therefore all Ministers and Preachers are forbidden to have any broudering bagaries of velvet on gown on cloke or coat or have any cutting out of their cloaths stitching with silk pesments or lace all variant colours on sherts rings bracelets buttons of silver or of any metall all velvet satine tafety any licht color but that all their habite be of grave color to the end the good word of God be not slandered by them and their immoderateness And that their vifes be subject unto the same ordinance 5. Because the long continuance of Commissioners may induce some ambition other inconvenients after long reasoning it is concluded by the grearter part that the Commissioners shall be changed yearly 6. Eight Articles to be presented unto the Lord Regent 1. for planting the word throghout the realm it is petitioned that such Ministers as are not as yet placed may be received Ministers which have many churches may be relieved and Commissioners be â—ased and Bb having too great a charge may be helped And prouision of Commissioners may be payd for these two years bypast and in time coming 2. That such impediments may be removed which hinder the progresse of the doctrine such as abundance of vice un punished markets on the Lords day and the troubling of Ministers in execution of theit Ministry 3. That the order concerning the poore which before was begun may be put to full execution and to that effect a portion of the tyths which is the Churche's patrimony aâ—swell of the two parts as of the thirds may be employd for their sustentation as necessity craves 4. Because the Schools are the fountains from which Ministers must flow that provision may be made for them not only for Students remaining within the realm but for some men of good engine which by this Church shall be found fit to visite other Churches and Vniversities for their furtherance in learning and
King and Counsell the fast keept at Edinburgh at the feasting of the French Ambassadors generall fasts indicted through the realm without the Ks knowledge the usurping of ecclesiasticall jurisdiction by a number of Ministers gentlemen the alteration of the lawes at their pleasure c. And for satisfying good people strangers al 's well as subiects concerning his Ma s good affection towards religion certain articles were penned and subjoined to that Declaration to make it appeare that his Majesty intended nothing but to have a setled policy established in the Church But these things gave not much satisfaction and were replied-unto in pamphlets which dayly came forth against the Court and rulers of it ............ All this summer troubles continued the Ministers being dayly called before the Counsell and a great business made of their subscription to certain articles concerning their obedience unto the Bishops they who refuse had their stipends sequestrat which caused a great out-crying among the people and made the rebells to be the more favored The King to rid himselfe of these vexations did call the principall Ministers and having shewd that all his desire was to have the Church peaceably governed he willed them to set down their reasons in writing why they refuse subscription that he may consider them and satisfy their doubts They chuse rather to propound the same by word and after some conference were induced to subscribe the Articles this cause being added agreeing with the word of God So far there This clause gave occasion of contention for the Ministers did declare tha◠they would be obedient unto the things that were commanded unto them according to the word of God and in this sense they would obey the Kings command But the adverse party took and expound ir as an acknowledgement that episcopall Jurisdiction was according to the word of God because it was said They submitted themselves unto episcopall jurisdiction in such things according to the word of God The causes of deposition of Ministers not having vote in Parliament were published in the Kings name among these was one the acceptation of the place of Judicature in whatsoever Civill or criminall causes as being of the number of the Colledge of Justice Commissary Advocate Court-clerke Notary the making of testaments only excepted And for not subscribing the band and obligation devised by act of Parliament for dutifull submission fidelity to our Soverain Lord and shew their obedience to their ordinary Bishop or Commissionare appointed by his Majesty to have the exercise of the spirituall jurisdiction in their diocy So the power of jurisdiction was proper unto the King and the exercise thereof was committed by him unto whom hee would as I have seen his Patent committing unto John Erskin of Dun who is there called our wel beloved Clerk and our Commissioner in ecclesiasticall causes that exercise within the diocy of Brechin Providing that his authority in any grave matter be limited and circumscribed to the counsell of thretteen of the most antient wise and godly pastors of the said diocy to be elected forth of the wholl Synodall assembly and allowed by Us with answer of our Privy Counsell or the most part of them And to make cleare the estate of the Church at that time I adde the substance of an epistle written then by Andrew melvin unto Divines abroad and is to be found in Vindicat. Philadelph pag. 54. It hath pleased the Lord so to blesse the endeavoures of his servants that they have undertaken according to what is prescribed in his word and to increase the Churches of Scotland with so great and so incredible felicity heretofore of his singulare bountifulness But alas when wee do not answere unto so great and rare grace bountifulness of God toward us with such thankfulness of hearts and performance of duties as became us behold through a marvellous yet just judgement of God Satan hath so blinded with ambition and avarice one thogh not of us yet a Minister of the word among us that forgetting as one saith decorisque sui sociûmque salutis he continueth uncessantly to confound heaven and earth and to disturb all things for when he had deserted his flock and without knowledge of the Church had creept into Court when he had not only in a most wicked manner entred into that false episcopacy rising again out of hell against which he had before foughten evermore but also had taken that dominion which he had in a Sermon and before a frequent Assembly after abjured and by his subscription at severall cimes had renounced when he had adioyned himselfe unto the sworn enemies of the Church and religion in a base slavishness and most vile cause when in doubtfull things and desparing of his health he had not only advised with witches and with tears begged their help ...... And also had plotted with the Machiavilian Courtiers and the Pop's emissaries against the life of a very godly and religious man for all which causes he feared rhe censures of the Church to be discharged from the Office of preaching he obtaines from his Royall Majesty a free Ambassage to go into other countries under color of seeking health but as experience teaches to vexe the Church ...... And so at London he carrying himself as an Amssassador had frequent consultations with the Ambassadors of France Spain and with the Bishops there for he abode there and intended not to go further he traduced the best subjects as seditious traitors and was altogether taken up with counsells by which the most learned and faithfullest preachers in both the Kingdoms are compelled now to be altogether silent and leave the Ministery or to provide themselves by flying exile or to suffer the inconveniencies of prison or against Duty conscience subscribe unto the ambitious tyranny of Bishops and the impiety of many rites From him came these Archiepiscopall Letters unto you and the brethren of Zurick wherein by his cunning craft of faining and dissembling he chargeth us with false crimes and accuseth the discipline of our Churches with many calumnies albeit he know very well and our conscience beare us witnes that it was our wholl care to ground our discipline upon the word of God so far as wee could Wee assure you that that good order of the Church which Adamson did first craftily undermine then openly impugne and at last revile as Papall tyranny as the mother of confusion and the cause of sedition was from the beginning of abolishing popery sought by our church out of the word of God and thereafter was allowed by the suffrages of the wholl Church and by degrees brought at last as we were able unto some measure of perfection by the blessing of God and three years since was approved sealed and confirmed with profession of mouth subscription of hand and religion of oath by the King and every subject of every Estate particularly ............ He hath persuaded the Kings Majesty and these
one to the King of Denmark and Princes of Germany and another unto King Iames the motion did well please the Estates of Scotland conveening at Santandrews Here the Bishop omittes that the pest was raging in Edinburgh and other chief townes and then the people cried out that the Lord's hand would not be stayd till the banished Lords and Ministers were returned whereupon their friends advertised them to draw near unto the borders and these that were exiled before for other causes joyned with them and so did Maxwell They appoint their rendezvous at Lintoun and meeting there did solemly swear that they shall not separate nor give over the prosecution of their enterprise untill the King be moved to accept them in favor and put Arran out of his company To justify their proceedings they gave forth a Proclamation shewing their aimes to be the defence of the truth the deliverance of the King from corrupt Counsellors and the preserving of amity with England In this proclamation they especially endeavoure to make Arran odious and they named Col. Stuart as an abuser of the King of other Counsellors was no mention which encreaseth Arrans jealousie against them They The exiled Lords returne and are restored and thereby a change of Court came to Falkirk and understanding that there was no great company with the King at Sterlin they draw near it October 31. that night Arran and Crawford keept the town-gate but the Lords entred by a secret passage without resistance a cry was raised The town is taken Crawford flyeth to the Castle and Arran escapes by the bridge So soon as the King understood of their humble petitions by the Secretary and Justice-Clerk he said I did never love that mans vjolence to wit Arran and howbeit I can not but offend with their doings yet for the Countries sake and for publick quietness I can pardon all but one thing I desire you to look unto that none in my company receive any harm I know there be quarrells betwixt Crawford and Glammes betwixt Anguise Montrose and I believe that Col. Stuart is not well beloved with my honor I can not permitt these to be hurt provide that these be in savety and I shall willingly admit them This was reported unto the Lords they reply they had not taken arms for any privat quarrell nor would they mixe particulars with the publlck but it were good for eschuing inconvenients that the Noble men whom the King had named were put in custody of speciall persons and the Colonell be discharged from his office of the guarde and the same be conferred on another This was declared unto the King and he consented to receive them Two dayes thereafter the King renewes his promise unto them and confirmes it by Act of Counsell and proclames a Parliament to be held at Lithgow in December for ratisying the same Ministers repaire from all parts to Lithgow a litle before the beginning of the Parliament and sought abrogation of the late Acts against the discipline The King would not hear of it and the exiled Lords said It was not expedient to medle in that matter at that time they must first be setled in their estates and afterwards they may prevail with the King The King also willed them to set down in write what exceptions they had against these Acts. They did offer their animadversions with a supplication wherein they crave the Ministers to be restored to their former possession alswell of the disciplin as of their places The King took paines to penn with his own hand a mitigation of these Acts in this manner as I found among the Papers of John Erskin That the word of God be truly and sinceerly preached as before That all process of excommunications shall proceed as before The Generall Assembly shal be only convocate by the kings Letters That the Ministers shall not proclame a fast before they shew the causes unto the King That all Bishops nominat by the kings Majesty shal be tryed and admitted by the Gen. assembly That all sects and heresies shal be tryed by the Church and as the persons shal be found culpable the Kings shall execute justice When the king delivered these he said These shall bee al 's good and sufficient as an Act of Parliament But the Ministers were not contented with these and the full determination was remitted unto the next Generall Assembly which then was called to conveen at Edinburgh in May following XXII Some thing was done in the Spring but it will be mentioned 1586. The 47. Assembly in the Assembly which conveened May 10. in Edinburgh After Sermon had by Robert Pont the Lord of Privy Scal and Mr Peter young being directed from the King shew that his Majesty is taken up with great affaires so that he can not give his presence for that day and therefore craves that all the brethren would repair after noon unto the great chapell in the Abbey where he shall propound his minde unto them and to delay the election of the Moderator untill that time All the brethren do consent upon condition It shall not prejudge the liberty of the Assembly in any way The Commissioners declare that they know no prejudice intended After noon they conveen in that place the king declares why he had desired them to conveen there then prayer being make by Robert Pont David Lindsay is chosen Moderator The King appoints the Lords Secretary Iustice-Clerk Privy-Seale Iohn Graham L. Culros and Peter young to reason and advise with the Moderator and Assessors on matters mutually to be propounded and them or any two or three of them to concur with the Assembly as his Commissioners The next day they return to the ordinary place I. Two Ministers being directed unto the king to solicite the redeliverance of the Assemblie's Register bring answer that they shall be directed unto the Clerk every day but at night they shall be in the hands of the Privy-Seall enduring the Assembly and before the closing he will be personally present II. The places for conveening of Presbyteries are named through out all the kingdom and Commissioners are appointed to designe the Churches in every Presbytery Their advice vvas returned in the last Session III. The Synodall assemblies are appointed to conveen the first tuysday of October next and the places are named and thereafter every Synod is left to their own option of time and place IV. David Cuningham Bishop of Aberdien is ordained to be summoned before the Presbytery of Glascow for adultery with Elisabet Sutherland V. The Articles of the Conference held in February between the Deputies of the Counsell and some Ministers called together by the King were propounded in the privy Conference to be examined by the Kings Commissioners the Moderator with the Assessors and they Some Articles concerning Episcopacy report agreement 1. That none shall vote in the Assembly but such as the Scripture appoints Governors of the Church 2. There are four
where they were and at the Kings command he would cause deliver them It was also testified by Jo. Dury that he heard Pa. adamson grant that he had them After these testifications the Assembly concluded that Pa. Adamson shall be charged to deliver the books yet for the better advice David Lindsay was directed unto the Lord Secretary and returning with his answer thought meet a Supplication be given unto the LL. of Counsell to grant a charge against Pa. Adamson for restitution of the books and that the assembly also should use their power So a supplication is ordained to be penned and be presented the next day and a citation is sent to charge him to deliver the books within three days unto the Clerk and also to compear personally within that space to answer for his absence from the Assembly and to other accusations that shall be layd unto his charge Under the pain of the censure of the Church In Sess 4. it was thought expedient that before the ordinance made yesterday be put to execution against Pa. Adamson an humble supplication be made unto the King for that effect and two brethren are sent with it In Sess 6. the Kings Commissioners being present thought meet because the business with Pa. Adamson is civill wherein the King hath interest that he be acquainted with it This the assembly is willing to do In Sess 15. A Letter being directed by John Duncanson bearing the Kings command unto the Bishop to redeliver the books at the least four of them and that George young was stayd whill the books were delivered The assembly directeth Ja. Nicolson and Ale Raweson unto the L. Secretary to cause deliver them and after their direction and reitered direction of two other bretheren George young brought into the assembly five volumes of the Register whereof a great part was torn and after sight thereof the assembly ordaines a heavy regrate to be made unto his Majesty lamenting the mutilation of the books and to crave that they may remain with the Church as their own register The Lord Secretary answered that his Ma s will is that he may have the inspection of them when he shall have occasion and he shall presently give them back again III. In Sess 4. Because an offense conceived by the King against John Cowper and James Gibson hath been shewd privatly unto the Moderator It was thought expedient by the Assembly that the cause be first privatly considered by John Erskin of Dun and sixe other Ministers whom the Assembly nameth to confer thereupon with the parties if they can give satisfaction by their advice and otherwise that the cause be propounded publickly And these brethren are appointed to go presently about that business and the parties to wait upon them The result of their conference followes in the Kings articles IV. Seing the King is now of ripe age and a Parliament is appointed in the next month it is thought expedient that the Acts of Parliament made heretofore for liberty of the true Church and religion presently professed within the realm and for repressing Papistry and idolatry be collected and be craved to be confirmed as also the execution of these Acts may be considered and what other execution or law is needfull to be craved against Papists and idolaters As also the lawes and constitutions that have been made to the derogation of the said liberty or to the prejudice and stay of the course of the Evangell may be collected that the abrogation of them may be sought To this effect are appointed John Erskin Robett Pont Nic. Dalgliesh David Lindsay and Paul Fraser V. In Sess 5. the Commission given by the last Assembly to the presbyteries of Glasgow Sterlin concerning the slander of David Cuningham and other persons is suspended Sundry brethren complaine against Pa. Adamson at whose instance he is registred at the horn for not paiment of the stipends assigned unto them and for not furnishing wine unto the Communion this matter is regrated unto the Kings Commissioners The Prior or Lord Blantyre undertakes to communicate this purpose unto the other Commissioners of his Majesty and to report their advice unto the Assembly Also regrait is made that great division is in the Church of Santan that some will not hear P. Adamson preach nor communicat when he administrates the sacrament partly because he lyeth in rebellion or at the horâ— and partly because of his suspension and some do repair unto him and they crave that this division may be redressed The Assembly judgeth it expedient first to hear what answer shall be reported in the former complaint VI. Unto that Question Whither it be a scandall that a Christian absent himselfe from the Sermons and other pious exercise used by them that ly at the Kings horn and are suspended from rhe Ministry It is resolved It is no scandall but it were rather scandalous to resort unto the foresaid exercise of one who lyeth at the horn and is suspended VII In Sess 9. No Master of Colledge or School shall receive any student or scholar being of maturity of age who refuseth to subscribe the Religion presently established and professed in the realm by the mercy of God or refuseth to participate of the sacrament Under the pain of the censure of the Church And before any Student be promoted to any degree in the Vniversity that they shall toties quoties as they shall be promoted subscribe de novo And that the Presbyteries shal be diligent to see the execution of this Act as they will answer to God c. VIII The Presbytery with their Commissioners in all parts of the country every one for their own part shall prescribe to every young man intending for the Ministry a part of Scripture together with some part of the Common places controverted heads of religion To be diligently read considered and studied by him within such a space of time as the Presbytery thinks good to appoint And that his profiting may appear the better at certain times of the year every Presbytery shall take account of his travells by requiring of him in that prescribed part of Scripture 1. the sum and deduction thereof 2. The solide sense or meaning of the places which are more difficile to be understood 3. a collation of sentences which by reading he may be able to gather out of other parts of Scripture and which may serve as arguments either to confirm the truth or refute hereticall opinions As to the Common places and heads let him answer to questions reasonings thereupon And he is to be exercised in this manner not for one time only but from time to time untill he come to certain maturity IX Whereas a scandall was spoken of by a presentation of the Bishoprik of Caitnes given unto Robert Pont he declares that he had given-in some complaints unto the Exchequer fot some hurt done unto him in time of his troubles and in compensation that presentation without his procurement
either willfully with stand or ungraciously tread the same under your feet for God doth not disclose his will to any such end but that you should yet now at the length with all your main and might endeavour that Christ whose easy yoke and light burthen wee have of long time cast off from us might rule and raign in his Church by the scepter of his word only May it therefore please your wisdomes to understand Wee in England are so far from having a Church rightly reformed according to the prescript of Gods word that as yet wee are not come to the outward face of the same For to speak of that whereof all consent and whereupon all writers accord the outward marks whereby a true Church is known are the preaching of the word purely Ministring the sacraments sincerely and ecclesiasticall disciplin which consistes in admonition and correction of faults severely Touching the first namely the Ministry of the word although it must 2. Against corruptious in the Miâ—istry be confessed that the substance of doctrin by many delivered is sound good yet herein it faileth that neither the Ministers thereof are according to Gods vvord proved elected called or ordained nor the function in such sort so narrovvly looked unto as of right it ought and is of necessity required For vvhereas in the old Church a tryall vvas had both of their ability to instruct and of their godly conversation also novv by the letters commendatory of some one man Noble or other tag rag learned or unlearned of the basest sort of the people to the slander of the gospell in the mouthes of adversaries are freely received ...... Then they taught others novv they must be instructed themselves and therefore like young children they some of them must learn Catechismes Then election was made by the common consent of the wholl Church now every one picketh out for himself some notable good Benefice he obtaineth the next advouson by money or by favor and so things himselfe to be â—ufficiently chosen Then the Congregation had authority to call Ministers in stead thereof now they run they ride and by unlawfull sute and buying prevent other suters also Then no Minister was placed in any congregation but by consent of the people now that authority is given into the hands of the B. alone who by his sole authority thrustes upon them such as many times alswell for unhonest life as for lack of learning they may and do justlâ— dislike Then none was admitted to the Ministry but a place was void before hand to which he should be called but now Bb. to whom the right of ordering Ministers doth at no hand appertain do make 60. 80. or a 100. at a clap and send them abroad into the Counâ—ry like masterless men Then after just tryall and vocation they were admitted to the function by laying on of the hands of the company of the Eledrship only now neitheir of these being looked unto there is required and all be a surpless a vestiment a pastorall staff besids that ridiculous and as they use it to their new creatures blasphemous saying receive yee the holy Ghost Then every Pastor had his flock and every flock his shepherd or els shepherds now they do not only run fysking from place to place a miserable disorder in Gods Church but covetously joyn living to living making shipwrack of their own consciences and being but one shepherd nay would to God they were shepherds and not wolves have flocks Then the Ministers were Preachers now bare Readers and if any be so well disposed to preach in their own charges they may not vvithout my Lord's licence In these days they vvere knovvn by voice learning doctrin novv they must be discerned from others by popish and anti-Christian apparell as cap govvn tippet c. Then as God gave utterance they preached the vvord only novv they read homilies Articles injunctions c. Then it vvas painfull novv gainfull then poor and ignominious novv rich and glorious And therefore titles livings and offices by Anticrhist devised are given to them as Metropolitane Archbishop Lords grace Lord Bishop Suffâ—agan Dean Archdeacon Prelate of the Gatter Earle County Palatine High Commissioners Justices of peace and Quorum c. All which together with their offices as they are strange unheard-of in Christs Church nay plainly in Gods word forbidden So are they utterly with speed out of the same to be removed Then Ministers were not tied to any form of prayers invented by man but as the spirit moved them so they powred out hearty supplications to the Lord Now they are bound of necessity to a prescript order of service and book of common prayer in which a great number of things contrary to Gods word are contained as baptism by women privat communions Jewish purifyings observings of holy days c. patched if not altogether yet the greatest peece out of the Pop's portuis Then feeding the flock diligently now teaching quarterly then preaching in season out of season novv once in a month is thought sufficient if tvvice it is judged a vvork of supererogation then nothing taught but Gods vvord novv Princes pleasures mens devices popish ceremonies and Antichristian rites in publick pulpits are defended Then they sought them now these seek theirs These and a great many other abuses are in the Ministry remaining which unless they be removed and the truth brought in not only Gods justice shall be powred forth but Gods Church in this realm shall never be builded for if they who seem to be workmen are not workmen indeed but in name or els work not so dâ—ligently and in such order as the workmaster commandeth it is not only unlikly that the building shall go foreward but altogether impossible that ever it shall be perfected The way therefore to avoid these inconveniences and to reform these deformities is this your wisdoms have to remove advousons patronages Impropriations and B. authority claming to themselfs thereby right to ordain Ministers and to bring-in that old true election which was accustomed to be made by the congregation you must displace these ignorant unable Ministers already placed and in their roomes appoint such as can and will by Gods assistance feed the flock you must pluck down and utterly overthrow without hope of restitution the court of Faculties from whence not only licences to enjoy many benefices are obtained as Pluralities Trialities Totquots c. But all things for the most part as in the court of Rome are set on sale licences to marry to eat flesh in times prohibited to lie from Benefices and charges a great number beside of such abominations Appoint to eveâ—y congregation a learned diligent preacher Remove Homilies articles injunctions a prescript order of service made ouâ— of the Masse-book Take avvay the Lordship the loytering the pomp the idleness and livings of Bishops but yet employ them to such ends as they vvere in the old Church appointed for
if they had sought a warrant by statute to keep their courts in the Queenes name as the Bb. in K. Edwards daies In which time Cranmer did cause Peter Martyr Bucer come over into the realm to be placed in the two Vniversities for the better instruction of the Vniversities in the word of God and B. Cranmer did humbly prefer these learned men without any challenge to himself of any superior rule in this behalf over his inferior brethren And the time hath been that no man could cary away any grant from the Crown of England by generall words but he must have speciall wordes to cary the same by Therefore how the Bb. are warranted to cary away the keeping of their courts in their own name by prescription it passeth my understanding Moreover where as your Lp. said unto mee that the Bb. have forsaken their claim of superiority over their brethren lately to be by Gods ordinance and that now they do only claim superiority from her Majesties Government if this be true then it is requisite and necessary that my Lord of Canterburry that now is do recant retract his saying in his book of the great volum against M. Cartwright where he saith in plain words by the name of D. Whitgift that the superiority of Bb. is of Gods institution Which saying doth impugne her Ma s supream Government directly and therefore it is to be retracted and truly for Chrisl plainly truly confesseth Joh. 18. 36. that his kingdom is not of this world and therefore he gave no worldly rule or preheminence to his Apostles but the heavenly rule which was to preach the gospell saying So and preach through the world whosoever shall believe and be baptized shall besaved but he that will not believe shall be condemned Mark. 16. 15. 16. But the Bb. do crie out saying Cartwright and his fellowes will have no Government c. So belike the Bb. care for no Government but for worldly and forcible Government over their brethren the which Christ never gave to his disciples nor Apostles but made them subject to the rule of Princes who ought not to be resisted saving that they might answer unto Princes they must obey God rather than men Act 5. 29 and yet in no way to resist the Prince but to take up the crosse and follow Christ So far he XXV The Nationall Assembly of Scotland conveenes by the Kings 1588. The 49. Assembly call at Edinburgh February 6. 1588. heer were the Kings Commissioners the Master of Lindsay and Lord Ochiltry Robert bruce is chosen Moderator the Kings Commissioners some Barons and Commissioners of Burghes and some Ministers are chosen to concurr with the Moderator in advising of things to be propounded concluded I. The Moderator declares the causes of this extraordinary assembly to be the dangers appearing unto the gospell in this Country and to advise what may be the readiest way to quench the present fire of Papistty kindled throughout all the Country And because the matter is of great weight it is judged expedient that Noblement and Gentle men shall conveen by themselves apart and the Commissioners of Burrowes shall conveen also by themselves and Ministers shall conveen by themselves To advise and propound unto the Moderator and his Assessors what overtures they can think upon And for furtherance Peter blackburn John Fullarton Ministers are appointed to give them information of the evidence thereof in their Province and all deputies out of every Province are appointed to delate what Jesuites Papistes are known to be within their boundes and that in write the next day unto the Assembly In Sess 3. the advice of the Noble men and of others was presented and read but it was judged expedient that some Earles Lords Barons Commissioners of Burrowes and some Ministers shall first conferr with the King upon these The advice of the Nobility was 1. that the Lawes of the Country be without delay execut against all Jesuites Seminary priests Idolaters and mantainers thereof and for that effect every man alswell gentle man as others heer assembled shall as they will answer unto God and do tender his glory and the well of his Church give up presently in catalogue unto the Moderator or Clerk the names of such as they know or esteem to be Jesuites Semmariepriests traffickers against religion receipters and maintainers of such persons the which names shall be given unto Sir Robert melvin Treasuret which hath promised within 48 hours thereafter to dispatche summons against them all 2. Seing the danger by such persons is imminent and the formall execution of lawes requires a large time his Majesty Counsell are to be earnestly solicited to provide speedily some extraordinary remedy against so extraordinary danger and execute the lawes without delay upon the chiefest of the Jesuites and their maintainers doing as if treason were intended against his Ma s person and Crown 3. If the Assembly shall think it expedient these Noble men Barons others are willing to go unto his Majesty and regrate the cause of the Church and Common wealth and the danger wherein the liberty of this realm and their lifes and consciences stand in by the craft of Jesuites and such others which have seduced and stirred up enemies both intestine and forrein to bereave them of the same and they offer themselves their lifes lands friends to be employd at the Kings pleasure for preventing so dangerous attempts and bloody devices In Sess 6. The Nobles and others report that they had conferred with the King and had received good answers as that there is more need of execution against Papists than of advice and that his Ma. is glad of the solemnity and frequency of this Assembly and before the dissolving thereof he craves that they would resort unto him and they shall heare more of his good will but because many particulares were comprehended under the few generals propounded he had appointed sixe of his Counsell to meet with as many as the Church shall appoint the next day The Assembly nameth certain persons to conveen accordingly In Sess 14. A Supplication was sent unto the K. in this tenor Sir Your Ma. remembereth the cause of the conveening this Assembly at your command consists principally in two points one for repressing the Jesuits and other Papists which are entred into this realm and practize with their complices to subvert the sincerity of religion publickly professed another to provide such meanes that in time coming such enterprises may be avoided As to the first wee humbly crave 1. That some of the chief Jesuits and others shall instantly be taken order with to give exemple unto others viz. Ja. Gordon Will Crichton which are now in this town that they may be incontinently called before your Hi. and Counsell and there it may be declared unto them that their lifes are in your Maâ—hand for contraveening your lawes and yet of your clemency you do spare them
supplication when he is now at liberty But Both well falleth to his wonted formes and threatned to make the King observe the conditions Wherefore he was cited to compear before the Counsell and not compearing was denounced rebell Much trouble followes with the Popish Lords whereof is mention in the next Assembly XXXI The Assembly conveenes at Edinburgh May 7. 1594. Andrew 1594. Melvin is chosen Moderator I. James Drummond and other Burgesses of The 56. Assembly Perth being cited by the Presbytery there for receiving the excommunicated Lords into their houses do compeare They are demanded whither they had received and entertained these Lords They answer They did receive them but â—ore against their wills and in obedience unto the Kings charge and before the coming of the charge the greatest part of the town had condescended to receive them They were urged with rheir own promise not to receive them and that they had violate their promise They answer A promise of assistance was made unto them and that promise was not keept unto them They were removed and after they had consulted with some others they return and confess for themselves and in name of the town to the glory of God and fatisfaction of the Assembly that they were too rash and suddain in receiving these notorious enemies of God craving most earnestly that none take offense nor evill example by their doing protesting before God that these had entred the town against their hearts who are here present and promising in time coming to maintain and assist the Church and true religion presently professed within the realm and to resist the enemies thereof to the uttermost of their power This eonfession and promise they gave in writ and subscribed in the face of the Assembly and the Minister of Perth is ordained to declare in pulpit of that town the satisfaction accepted c. II. The Sentence of excommunication pronounced by the Synod of Fiâ—e in October against the Apostate Lords Anguse Huntly Arroll and others the Assembly in one voice ratifieth and allowes as also the process led against them and ordaines all Pastors within the realm to publish at their churches the same Sentence lest any man pretend ignorance of it Exception is made of Alexander Lord Hume who hath satisfied the Church as followes III. After particular search of diligence used by Presbyteries for extirpation of papistry and what disciplin they had used against papists and the receivers of excommunicats and priests that so the danger of true religion may be the more known and considered It was thought meet to consider his Ma s good endeavours and here they remember his Ma s good designe at Aberdien where He and the Noble men and Barons made a Bande for defence of religion took the houses of the Apostates and put men to keep them he called some Papists and sent them to Edinburgh he gave commission unto the Earle Marshall of Lieutenentry for suppressing Papists and had called sundry Barons before him for cognoscing the subscription of the blanks which had verified that these subscriptions were the hand-writs of the Apostat Lords and after his return an Act of Counsell was made that none presume to procure any favor unto them and a charge was given to his Ministers to take the oaths of his domesticks that none of them shall interceed at his hand for them which was also done And that it may be evident that the Church hath not been idle in time of these dangers it was declared that they had propounded articles unto the Parliament for forfeting the Apostates they had directed their petitions unto the King at Iedburgh and again articles unto Lithgow of all which small successe hath followed and the danger is no way diminished The tenor of the Act and Bande above named is Wee Noble men Barons and others subscribing being fully and certanly persuaded of the treasonable practises and conspiracies of sundry his Hieness unnaturall unthankfull subjects against the estate of the true religion presently professed within this realm his Ma s person Crown and liberty of this our native Countrey and finding his Ma s good disposition to prevent and resist the same and to repress the chief authors thereof his Majesty having our concurrence and assistance to the same effect Therefore and according to out bond duty and zeall wee owe unto Gods glory love of our native Countrey and affection to his Ma s person crown and estate Wee have promitted and by these presents promit faithfully bind oblige us and every one of us to concurre and take sinceer and true part with his Maj. and each one of us with another to the maintaining and defence of the liberty of the saids religion Crown Countrey from thraldom of conscience conquest and slavery by strangers and for repressing and pursuit of the chief authors of the said treasonable conspiracies specially Geoge Earle of Huntly William Earle of Anguse Francis Earle of Arroll Sir Pa. Gordon of Achindoun Sir James Chisholm of Dundaruy Mrs Ja. Gordon William Ogilvy Robert Abercromy and all other Jesuits Seminary-priests trafficking papists and others his Hieness's declared traitors rebellious and unnaturall subjects treasonable practisers against the estate of the true religion his Ma s person Crown and liberties of this our native Countrey And to that effect wee and every one of us shall put ourselves in arms rise concur and passe forward with his Majesty his Lieutenentents or others having his Ma a power and commission at all times when wee shall be required by proclamations missive or otherwise and shall never shrink nor absent ourselves for any particicular cause or quarell among ourselves Wee shall not ride with assist shew favor give counsell nor take part with the saids Earls Jesuites nor others foresaid nor with the persons denounced or that shall be denounced to the horn or fugitives from his Majesties lawes for the treasonable raising of fire and burning of the place of Dunibrissell and murder of â—mquhil James Earle of Murray nor receive supply nor entertain them nor furnish them meat drink house nor have intelligence with them privatly nor publickly by messages letters nor any other way The skaith and harm of others wee shall not conceile but disclose and impede to our power The quarell or pursute of us or any of us wee shall esteem as presently wee do esteem as equall to us all And by ourselves our wholl forces like as his Maj. with his force and authority hath promitted and promits to concur assist together each one in the defence of others to our utter powers and if any variance shall happen to fall out among any of us for whatsoever cause we shall submit as we presently submit us to the judgement deliverance of any two or three of the principals of us subscribers of this present Bande fulfill whatsover band shall be declared by them without reclamation Atover his Ma. by whose direction command
practises of the Jesuits and malicious unnaturall treasonable conspiracies of the Earls Arroll Anguse with their compsices threate the subversion of true religion and the professors thereof his Ma s Crown person and betraying of this our native Countrey to the cruell and merciless Spaniard and were at that time discovered so evidenly that none can pretend ignorance At this time are imminent more urgent and more to be feared than when the danger seemed to be greatest as may evidently appear by the reasons following 1. It is certain that the Spaniard who with so great preparations in the year 88. interprised the conquest of this Isle remaines as yet in that firm intention and waites only upon a meet occasion to accomplish that his purpose as appeares clearly by his continuing in this entertainment of intelligence and trafficking with the foresaids excommunicates ever since the dissipation of his Navy 2. The manifest rebellions of the foresaid excommunicates and defections from his Ma s obedience after so evident appearances of their wrack for their manifest treasonable attempts at the bridge of Dee Faulkland c. And the proof of his Ma s clemency and favors toward them in pardoning their saids treasons declare that their malicious restless ingines in prosecuting their unnaturall conspiracies against the religion Country can not leave off nor cease so long us they are not punished and restrained by execution of justice 3. Whereas the Church hath at all occasions insisted to declare unto his Maj. Counsell and Estates the danger evident for the time and to craue convenient remedies thereunto yet in effect nothing hath been obtained notwithstanding whatsoever promises Acts proclamarions and levying of Armies whereby they have been always put in great security and take liberty boldness of further practises astempts 4. Notwithstanding it was expressely provided by Act of Counsell that none should presume to traffick or speak in favors of these excommunicates under the pain of losing their Offices yet now they are advanced in greater credite of his Maj. that are known to have been their chiefest favorers and they cease not as yet contrary to their promises to procure them all favors oversicht immunity as it appeares in effect whatsoever they pretend 5. The erection of the idolatry of the Masse in sundry places of the Land as in Wal. Lindsay's house of Balgay in Anguse in the young Laird of Boniton's house of Birnes in the Earle Anguse his house of Bothwell in Clidsdeall and other places of his residence in Douglasdeall in the Earle of Huntly's house at Straboggy in the Earle Arrols house of Logy-amount and Slaines prove clearly that either they find themselves sufficienly assured of such favor assistance within the Country as may plainly maintaine their cause by force or that they are persuaded of the aid of strangers to be in such readiness that in due time may serve for their relief before his Maj. and the professors of religion perform any thing to purpose in their contrary for otheirwise they durst never discover their idolatry so openly 6. The refusing the act of abolition offered unto them by his Maj. to the great grief of his good subjects proves sufficiently the same for it is very probabile manifest that they would not have refused so great a benefit unless they had thought themselves fully assured of a better either by favor of court assistance within the Countrey or by concurrence and of strangers 7. Their refusing to enter in ward notwithstanding his Ma s indignation and all that may follow thereupon proves the same 8. The late arriving of a ship at Montros evidently shewes that their dangerous practises are presently at the point of execution against religion and the Country and on an hastily bringing forth some great inconvenient unless they be prevented and resisted by a present remedy 9. The open conventions of the forenamed excommunicat Earles holden at Brechin and other places since the arrivall of that ship declare that they esteem their courses to be so substantially layd that they fear not what may be done for resisting them 10. The diligence of the said excommunicats in preparing putting their wholl forces in the north in armes readiness upon advertisment shewes that they have some present enterprice and attend only upon concurrence which appearingly they are very much encouraged to expect since the arrivall of that ship 11. Whereas his Majesty and Estates at the first discovery of their conspiracies apprehended a very great danger to true religion the Kings estate Crown and liberty of the Countrey and albeit the same causes of danger as yet remain wholly unremoved there is no apprehension of any danger nor earnest care to with stand it It is evident that either there is a great inclination purpose to cover extenuat and bear forth the evill cause which they will not see or els the Lord in judgement hath blinded and hardened the hearts of all Estates to grope in the mid day that which they can not see which is the greatest danger of all and a most certain argument of the wrath of God and his heavy judgement hanging over the Land and so much the more to be feared because no cause of fear is apprehended Follow the remedies of the same with the Kings answers on the margine For remedy of these dangers the assembly ordaines the Commissioners to deal earnestly with his Majesty that he may apprehend the perrill and be moved with a bent affection to proceed against the forenamed excommunicates papists traitors as followes 1. That these excommunicates To proceed against the excō There shall nothing of that be undone on my part as If have at length declaired to the bearers be forfeited without favor and to that effect the Parliament appointed to the 27. of this Instant be held precisely without any delay the advocat be sufficiently instructed in every point that the summons may be found relevant and sufficient probation provided 2 Great reason further as I have shewd the bearers That none suspect of religion be chosen upon the articles 3 Great reason the forfeitry being ended That they be pursued after the forfeitry with all extremity and their lands and rents annexed to the Crown to remain with his Majesty and successors for ever and no part thereof disponed to any in favors of the persons forfeited 4 How willing I am to be employed in apprehending any practizing Papists I remitt mee to the bearers declaration That in th◠mean time his Ma s Guard be employd for apprehending Walter Lindsay the Abbot of New-abbay Boniton younger Ge. Ker. Alex. Lesly Tho. Tyrie with all other traffickers Jesuits priests not contained in the summons of forfeitry 5 Great reason how soon these are forfeited and I thank them for their counsell That the rebells houses be taken charged and manned and their living intrometted with to his Majesties
nevertheless not only did the Ass approve it but the K. also in his fifth article calleth them the excommunicate Lords and albeit the L. Hume was at the same time excommunicated yet when he came into the Ass he named not that exception whereupon he might have had such benefite as the Earle of Anguse had found in the Assembly of the year 1590 he was guilty of the objected crime and yet the Sentence was declared to be null because of informality But an enemy is ever objecting whither true or false What he hath of the Assembly slighting the business of John Ross and An. Hunter is clear by what is above In the Parliament following in Iuny the excommunicated Lords were forfeited and Lawes were made against all willing hearers of Masse against all that are or shal be excommunicated by the Church After the Parliament because Both well had failed of his attempts by himself he joyned with the Lords in the North whereupon followed more troubles yet so that the rebells were fain to leave the Country before February XXXII The Assembly conveened at Montros Juny 24. James 1595. The 57. Assembly Nicolson was chosen Moderator I. The Assembly declares themselves Judges of marriages what are lawfull and what are unlawfull in so far as concerneth the spirituall part thereof In Sess 9. they declare two sorts unlawfull 1. When a person marryeth another whom he had before polluted by adultery 2. If the innocent person is content to remain with the nocent and the guilty or adulterer will take another Likewise marriages made by priests or by them who had served in the Ministry and are deposed from the function or by a private person such marriages are unlawfull II. All presbyteries are ordained to proceed against Papists within their bounds and against all their receipters or entertainers Under pain of deposition of the Minister in whose default the disciplin of the Church shall not be executed And the same disciplin to be used against all that have intercommoning intelligence or familarity with excommunicates III. Because many professing the truth of the Gospell do abstain for many years from participation of the Lords table under pretence of â—eud thereby declaring how litle they esteem that great benefite and in very deed cut off themselves from the communion of the Church Therefore ordinance is given unto all presbyteries to charge all such persons within their boundes to do as it becomes the members of Christ And if any person throgh infirmity or weakness of conscience shall refuse the Presbytery shall by information bring them into duty granting them some competent time to resolve themselves and if they continue obstinat to proceed against them to the sentence of excommunication IV. Sundry Sessions were taken up wiâ—h advising upon a way and meanes of a constant Plat for setling of Ministers stipends or assignations which were wont to be changed yearly V. Sir Iames Chissholm in humility confesses his offences namely his apostasy from the religion for which he was excommunicated he craves mercy from God he declares that now he renounceth Antichrist with all his errors and resolves by the grace of God to continue in the true religion and he craves to be received into the bosom of the Church again The Assembly appointes some to deal with him by conference and others to draw up the form of his satisfaction In Sess 9. he was received and the Sentence of his absolution was pronounced by the Moderator VI. Some articles of inquisition concerning the dilapidation of Benefices are prescribed unto Presbyteries VII The Kings Commissioners give the articles following to be read and answered 1. His Ma. craves that an Act be made ordaining that whosoever shall practize any treasonable enterprice or conspiracy against his Ma s person or estate being found and declared culpable by the Law shall also for that incurre the Sentence of excommunication That thereby an inseparable union may be betwixt the two swords 2. that an order be taken in excommunication specially in three points first that it be not at the appetite of two or three persons but by a convenient number of the Church gravely assembled secondly that it be not for civill causes or small faults specially for any Minister's particular interest lest it be thought they imitate the Pope's curse and so incurr the like contempt thirdly the form of summary excommunication without any citation to be abolished 3. Because Mr Craig is waiting in sicknes what hour it shall please God to call him and is altogether unable to serve any more and his Maj. intends to place J. Duncanson with the Prince and so hath no Minister but Pa. Galloway therefore craves an ordinance granting two Ministers whom he shall chuse The humble answers 1. The Assembly grantes the first Legitima cognittone Ecclesiastica praeeunte 2. Concerning the first particular of the second the Assembly agrees and the other two importing great weight and requiring deliberation the Assembly thinks meet to conclude nothing therein untill the next Assemb when by Gods grace these shall be determined and in the mean while ordaineth that none in the Ministry proceed to excommunicate without citation nisi periclitetur Ecclesia 3. It is agreed that his Maj. shall have his choise of godly and learned Ministers and to this effect ten Ministers or any sixe of them are directed to advise with his Maj. in his choise VIII In favor of the exequitours of Ministers it is ordained If a Minister dy after September 29. quia fruges sunt separaâ—ae à solo his exequitors shall have all that years stipend or rent and the half of the next IX Because there is great cause of humiliation before God whose anger is visible on this Land and is litle regarded by the most part therefore the Assembly indictes a generall fast and humiliation to be observed universally in all churches upon the first two sundayes of August next and the causes thereof to be gravely declared according to the grounds they see and conceive X. It is ordained that Presbyteries take order within their own boundes for visitation of Grammer Schools and reformation of them as occasion shall require And certain brethren are ordained to visite Colledges to examine the life and doctrine of the Masters the discipline and order there and where they find any abuse to reform it so far as they can and to report both what they shall do and what abuse they can not reform That year was quietness in the countrey excepting great troubles betwixt the Maxwells and Johnstons in the South and the like in the Hielands and by windy harvest followed great scarcety and dearth XXXIII The King knowing that the Gen. Assembly was to conveen 1596. in March sent for Robert Bruce one of the Ministers of Edinburgh and as B. Spotsword hath it hoping that by the sway he carried in these meetings some proposition that tended to the reclaiming of the exiled Lords should be made by the
true pastors can not without treason against their spirituall king abstain from fighting against such proceedings with such sprirituall armor as are given them potent throgh God for overthrowing these bulwarks mounts erected for sacking the Lords Jerusalem Decemb. 10. Da. Black was charged to go north within sixe dayes and remain by north the North-water till his Majesty declared his will Under the pain of rebellion and putting him to the horn Decemb. 11. the Commissioners were informed that a great number of missives were written and ready to be directed through the Countrey for calling a convention of Estates and a Generall assembly the tenor followes Wee greet you well As wee have ever carryed a speciall good will to the effectuating of the policy of the Church of which wee have often conference with the Pastors and Ministry so wee and they both resolving now in end that the whole order of the said policy shall be particularly condescended agreed upon for avoiding sundry questions controversies that may fall out to the slander danger of religion Wee have for that effect appointed alswell a generall Convention of our Estates as a Generall Assembly of the Ministry to hold here in Edinb the first day of February next To treat and resolve all questions standing in controversy or difference between the Civill and Ecclesiasticall judgement or any way concerning the policy and externall governing of the Church and therefore will wee effectually desireand request you that you fail not all excuses set apart to be present at our Convention the day place foresaid precisely to give your best advice opinion in that matter as you tender the effectuating there of the well of religion and Estate and will shew yourselves our dutifull and affected subjects So wee committ you to Gods protection From Halirud house the day of Decemb. 1596. Here the reader may more clearly perceive that the alteration of the established government was intended before the 17. day of December and that not only the marches of the Jurifdiction Civille and ecclesiastcall were sought to be ridd but the order of the church-government was to be called into question howbeit thereafter nothing was pretended at first but the restraint of application of doctrine and Ministers vote in Parliament to vindicat them from poverty and contempt because otherwise strong opposition was feared On decemb 14. the Commissioners of the Generall assembly exhorted the Ministers of the presbytery of Edinburgh as they will answer unto God and the Church in so necessary a time To call before them such persons of highest ranks as are known or may be found to be malicious enemies and to proceed against them to excommunication The same day the charge that was given out against the Commissioners of the Church was proclamed with sound of trumpet After advisement they thought it lawfull to disobey so unlawfull charges but nedless and not expedient seing after them others might succed and so the work might proceed So they resolve to depart committing the cause unto God and the diligent care of the presbytery of Edinburgh but fearing the fearfull tentation of poverty micht prevaile with the weaker sort and move them to subscribe a Band which might captiously import the King and Counsells power to judge of Ministers doctrin be cause the King had said the day prâ—ceeding They who will not subscribe shall want their stipends they thought it requisite to send unto every presbytery a declaration of their proceedings The minute of their proceedings I have now set down In their declaration they write plainly that when they were insisting with his Majesty to appear in action against the forfeited Earls he had converted all his actions against the Ministry with hoter intention than he could be moved against the adversaries this long time that so they may be driven from prosecuting their suits against the Papists and to employ themselves wholly in defense of preaching disciplin that the restraint of rebuking censuring sin was the principall Butt aimed at in all this action because the mystery of iniquity which hath been intended begun and is going forward whither the purpose be to thrall the gospell by Injunctions or by a policy equivalent to injunctions or to bring-in liberty of conscience or if to draw more papistry which is to be feared for many reasons and will be reveeled in time being such as can not abide the light of reprehension the only advantage of their cause is thought to consist in extinguishing the light which can discover the unlawfulness of it that so they may walk-on in darknes without all challenge untill the truth be overthrown And because impiety dar not as yet be so impudent to crave in express termes that swine be not rebuked it is sought only that his Majesty and Counsell be acknowledged judges in matters Civile and criminall treasonable and seditious which shall be uttered by any Minister in his doctrin thinking to draw the rebuke of sin in King Counsell or their proceedings under the name of one of these crimes and so either to restrain the liberty of preaching or to punish it under the name of some vice by a pretense of law and justice and so by time to bind the word of God and let sin pass with lifted up hand to the highest c. Yee see now whaâ— was the controversy betwixt the King and the Ministry The sum of all The King would have the Ministers to heare the offers made by the forfeited Earls that they might be reconciled unto the Church On the other side Ministers urge that they be removed out of the Country again and that he do the office of a Magistrate as becomes him for their treasonous conspiracy the pardon whereof he had professed in the beginning to be above his reach and their offers import conference but no confession of an offense nor were made in sincerity as the event did prove This could not be obtained therefore pulpits sounded against the favorers of these as became faithfull watchmen to discharge duty in so dangerous a time Publick rebuke of publick and crying sins was called into question and so was the established disciplin and they were driven from the offensive to the defensive part The Ministry craved but the tryall of Ministers in the first instance to be appertaining unto the Ecclesiasticall Judicatory for application of doctrine to the rebuke of corruptions and publick offenses as they should be by the word of God practises in former times but it was refused What sins did reigne in the land the catalogue drawn up by the late assem witnesseth ..... Had they not reason then to blow the trumpet and forewarn the people of Gods judgements and now when the chief enemies forfeited for unnaturall conspiracy were suffered to return and abide in the Country The wild border-men stood in greater awe of excommunication by a presbytery than of Letters of horning I know a Noble man confessed that
still termed the Roman Empire and that Charls the Great was made Roman Emperour but because the Empire of Charls was after the 800. years I have deferred his Coronation unto this place The Romanists do boast that the Pope did give the Empire of the West unto King Charls and many not examining the truth but following the sway of Papal flatterers have written no less and therefore have called the transferring of the Empire an usurpation of Antichrist But the Pope had not as yet come to that height to pretend it and the right of Charls came another way for before he came to Rome An. 800. he had all France under his government together with Franconia and Austrasia he had taken a great part of Spain unto the River Iber from the Sarazens he had subdued Saxony Westphalia Datia Hungary Istria Dalmatia he had subdued all Italy except Magna Graecia and therefore he was intituled Charls by the Grace of God King of the Frenches Emperour of the Lombards and Patricius of the Romans So doth he name himself in his Epistle unto Alcwin which is in Biblioth de la Bigne tom 3. and Alcwin in his Epistle de Ratione septuages calleth him The Glorious Emperour Galliarum of France and Rector Defens or Ecclesiae Both these Epistles are in the second part of Alcwine's works I pass over what he did at his coming into the City because I have spoken of it in the former Century Platina in Leo the III. and Blond decad 3. lib. 10. say His Coronation was by the decree and prayers of the Roman people Sigebert in Chron. sheweth the time and cause saying The Romans who in heart were long before fallen from the Emperour of Constantinople taking the opportunity that a woman who had picked out the eys of her own son the Emperour had gotten the Dominion with one and general consent to proclaim King Charls for their Emperour and Crown him by the hand of the Pope Aene. Sylvius who was Pope Pius II. in his book De authoritate Rom. Imper. cap. 9. saith At last the Greek Princes neglecting Rome and leaving it to the spoil of the Barbarians and others the people of Rome who with their blood had purchased so great an Empire and with their valour had founded the Monarchy of the World saluted Charls King of the Germans for their Emperour not without the consent of the Bishop of Rome And Sigonius de regno Ital. lib. 4. saith that Charls had sought this Title in the daies of Adrian and then he brought an infinite multitude of people to see this spectacle Whereupon the same Authour accuseth the Writers which say that Charls knew not of this purpose Possibly the Senate and the Pope had agreed to accomplish their design on that day whereof Charls was either ignorant or unwilling but the purpose was his own desire So on Decemb. 25. An. 800. they crowned him by the hands of Pope Leo as the Emperour was wont to be crowned by the Bishop of Constantinope and the people cried thrice Carolo Augusto à Deo Coronato Magno Pacifico Imperatori Vita Victoria And the Pope anointed him and his son Pipin whom by a solemn decree he declared King of Italy Io. Naucler vol. 2. gener 27. The Pope knowing the dangers which had often befallen his Predecessours and himself did crave of the Emperour that he would be Protector of the Church of Rome and he gave publick faith If it be demanded then Who hath transferred the Empire from Greece to France Antonin Florent in Summ. Theol. par 3. tit 22. cap. 4. answereth for the general The authority of transferring the Imperial Seat is from the people of Rome As for this particular we see it clearly the King of France attained the Empire at that time partly by inheritance partly by the sword partly by dedition and the Title was given by the people and Bishop of Rome see Cent. 8. chap. 2. sect 12. neer the end and nothing was proper unto the Bishop but the Coronation and other Ceremonies which he did in name of the people after the custom at Constantinople As for Lands no History of credit saith that the Pope gave any unto the Emperour at any time as we may hear more hereafter in Cent. 12. chap. 1. § 3. and without doubt the Pope had a great stroke in this change and did act effectually amongst the Citizens for their own advancement but this change was not pretended to be by the power of the keys nor as yet was any of them the disposer of Empire or Kingdom At the same time also it was agreed that all the Head-men of the City as well Ecclesiastical as Secular should give their Oath of Fidelity unto the Emperour 2. That his Missus should dwel in the Palace of Saint Peter to decide Pleas amongst them unto whose entertainment was allotted a part of the former Emperour's Patrimony 3. If any man's cause was perverted by the ordinary Judges and that man did implore the aid of the Missus or Emperour's Commissioner for justice and the Missus did adjure the Princes of Rome saying By the faith ye ow unto my Lord the Emperour do this man Justice then none should dare to decline unto the right hand or left although the wrong were done by any of the Pope's kinsmen 4. That the mulcts which were exacted of any guilty person should be equally divided betwixt the Emperour's Missus and the Pope's Missus 5. If any goods fell under escheit they should appertain unto the Church without an express gift of the Emperour Continuato Eutrop. Catalo test ver lib. 8. And all this right was not sufficient unto King Charls nor did he injoy it without contradiction for Crantz in Saxon. lib. 2. cap. 8. saith The envy of this assumed name the Emperour of Constantinople not dissembling it did Charls overcome with much money and he did prevail against their contumacy by his magnanimity wherein he did excel the Greeks not a little and he sent many Embassadours unto them saith Baron ad An. 800. § 7. especially he sent unto Irene not only to treat for peace but sought her marriage that so he might confirm his Title She did admire the man's fortune and was willing saith Zonar But before his Embassadours came the second time into Constantinople the people when Irene was lying sick did Crown Nicephorus on the first day of Novemb. An. 802. and he compelled her to renounce the government and shut her into a Monastery Then saith Bergomas ad An. 796. he renewed the League that Irene had made before with him Sigonius saith They agreed on a League with expresse condition that Venice should be free betwixt the two Empires In the mean time Nicephorus was molested by the Sarazens and was forced to agree with them upon hard conditions and also was troubled by the Bulgarians over whom he had once great Victory but when he refused all conditions of peace they gathered
four dayes after his coming from Dundie that town was infected with the pest Upon this occasion he leaves Kyle with the grief of many and returnes to Dundy being confident that in that visitation they would hearken unto the comfort of the Word Because some were sick and some were clean he stood upon the east port and preached both in the hearing of the sick without and of the cleane within They hearken then unto him with such comfort that they wish to dy rather than live thinking that possibly they could not have such comfort afterwards He spareth not to visite the sick both with bodily and spirituall refreshment The Cardinal was enraged at this preaching and hireth a frier to kill him but Cod made his servant to espy the weapon under the friers goun and to gripe his hand The people would have used violence against the frier but he stayd them saying He hath done mee no wrong but rather good and shewes that I have need to take heed unto myself The frier declares who had sent him and was let go When the plague ceaseth in Dundy he returnes to Montros to visite the Church there and ministreth the Communion with both elements in Dun. From thence he was called by the gentle men of the West to meet them at Edinburgh because they intend to seek a dispute with the Bishops In the way he lodged at Innergoury in the house of James watson there it was revealed unto him that he was to glorify God shortly by martyrdom and not many shall suffer after him When he told these things unto others in that house he said also The glory of God shall triumph clearly in this realme in spite of Satan but alas if the people shall become unthankfull fearfull shall their plagues bee When he came to Edinburg these of Kyle came not he preaches sometimes there and some times in Lieth within privat houses at the entreaty of some he preached now in Brounstoun then in Ormestoun and somtimes in Hadingtoun in that town for feare of the Earle Bothuell few did hear him and he foretold the desolation that came on that town When he returned to Ormestoun he told that he was to be apprehended shortly the same night Bothuell comes with a number of armed men at the instigation of the Cardinal Wishart yeelds himself and is convoyd to Edinburgh and then to Santandrews There he was accused upon the doctrin of justifiâ—ation he defends himself by the Scriptures Neverthelesss he is condemned and burnt March 1. year 1546. When he was in the fire the Captain of the castle went near him and in few words exhorts him to be of good courage and crave pardon of his sins from God He ansvereth This fire is grievous to my body but touches not my soule yet said he pointing at the Card. he who so proudly lookes out of his window shall be shortly layd forth ignominiously Many of the Nobility were rather provoked than afrayd with such cruelty and they began to think Some thing must de attempted with hazert rather than always suffer shamefully So Normand Lesley the eldest son to the Earle of Rothes whom the Card. had much respected and other 16 persones conspire his death Buchanan Lib. 15 Histor saith a private quarrel moved them May 7. in the morning when the masons were wont to be let in to work they kil the porter at the gate and then having locked the gate they kill the Carldinal in his bedchamber A noise ariseth in the City some would climb the walls then the murderers lay the corps forth at the window whence he had beheld the burning of Mr Wishart to shew that their business was too late The report is quickly spred some said God had done justly albeit the attempt was wicked I passe over what was done by the Regent to punish the fact and how they keep the castle If we will judge of the fact by the event some of these murderers died in prison some in the galeys some escaped but all died miserably Nor did the posterity of the Cardinal enjoy long prosperity for his three daughters were Ladies of Crawford Vain and Kelly in Anguise and all these families are now ruined He gave good estates unto his three sons but none of their posterity have any heritage that he gave them but I return to the history Because the Scots were intending a match with France a fleet of ships sent from England arrive at Lieth unaworse they spoile Edinburgh and the country thereabout and sent their ships loadned with spoile again in the same year The Regent and Queen bring some aid from France but the country was a common prey to both the Nations and they were divided among themselves some adhering unto England and their first Contract and others pretending the old league with France but indeed cleaving to idolatry whereupon followed that infortunat battell at Pinky on the tenth of September An. 1547. The warrs continue some years betwixt the two Nations and the Queen was sent to France in April An. 1548. John Knox hapned to be within the castle of Saintandrews when the last siege began and was carried away to France with the others because it was made cleare that he was not at the murder nor did consent unto the other crimes he was set at liberty and went to Geneva thence he was called to the Ministry of Englishes at Frankeford In the year 1553. Mary being Queen of England peace was concluded with France England Scotland The next year the Queen Dowager went to France and procureth that the Regent was moved to dimit his office they terrify him that within a few years he may be called to account of his intromission and in present contentation the King of France gave him the Dukedom of Chatterault So he resigneth his office in Parliament unto the Ambassadour Mons d'Osell in favours of Q. Mary and her Curatours King of France and Duke of Guise The Ambassadour delivereth instantly the same office unto the Q. Dowager Then the Prelates thought that none durst open a mouth against them but the provident eie of God brought from England in time of persecution under Mary some learned men as Wi harlaw John willock c. and Jo. Knox returnes in the end of the year 1555. Before his coming the best Another step of Reformation men thought it not a sin to be present at Masse he by authority of Gods word persuades them to abhor it He abode at Dun and was exercised dayly in preaching then he went unto Calder where the Lord Erskin L. Lorn and James Priour of Sant Andrews son of James V. and sundry other Noble men were his hearers He went to Finlastoun and preaches before the Zealous Earle of Glencairn he ministreth the Lords supper wherever he preacheth When the Bishops heard of this they summon him to appear at Edinburg May 15. An. 1556. The Bishops assemble not and he preaches in the Bishop of Dunkells loding