whereas before it was only by practice He sate 3 years 10. NICOLAUS the I surnamed the great was chosen by the Romans The Emperour will be acknowledged in the election of the Pope Before he was chosen the Emperour Lewis knowing how expedient it was for him to preserve the right of his Ancestours in the election made hast to Rome but the Romans purposely prevened him with the election Nicolaus thought to debar the Emperor from the consecration but he could not hinder that He had a mouth that spoke great things by his decree he equalleth The Pope speaks some great things Papal decrees unto the holy Scriptures he ordained that no secular Prince nor Emperour should be present in the Synods unless it were in matter of faith Gratian. dist cap. Vbinam to wit Princes should put to death them which are condemned of heresie He ordained that all publick prayers should be in Latine as Pope Vitalian had ordained before but was not obeyed that no Laick should judge a Church-man that the Pope should be judged of none because Constantine the great called the Bishop of Rome a God Grat. dist 96. cap. Salis. At this time Michael Bardas put away his wife and married her daughter for this cause Ignatius the Patriarch denied him the Communion Bardas assembleth a Synod and causeth Ignatius to be deposed and setteth up Photius Here ariseth a sedition some favouring the good cause and others swaying with authority In the end Nicolaus was intreated to take away the schism The Pope was well pleased and sent his Legates Rodoal Bishop of Portuen and Zachary Bishop of Ananien giving them a Commission to restore Ignatius if he would promise to restore the worship of Images Zonaras saith Bardas perswadeth the Legates to approve what he had done When they return Nicolaus excommunicateth them and deposeth them as transgressours of his commands Ph. Morn in Myster p. 177. At that time Nicolaus writ the Epistle which is in the 3. tome and some truths contrary to his successours of Councels and contains swelling presumption in some points contrary to ancient histories yet in other points contrary to the doctrine of his successours There he saith none of the Eastern Emperours had acknowledged the authority of the Bishops of Rome This he saith expressly but in an upbraiding manner as if the Emperours had omitted their duty Speaking of Ignatius he saith the Judges should not be suspected this he confirms by reason and by many examples and from Pope Gelasius he saith Should the same persons be enemies Judges and witnesses even earthly matters should not be committed to such judgement Doth he not then maintain the lawfull excuses of John Husse and Martine Luther who for the same causes were unwilling to be judged by the Popes their enemies Then Nicolaus alledgeth that Pope Celestin was President in the general Councel at Ephesus but the words of that Councel shew that Cyril Bishop of Alexandria was President And to prove that they should not have judged the Patriarch he brings the example of David who would not smite his Master Saul but he observes not that Saul was King and therefore neither should his successours have kicked against their Soveraign Emperours He addeth a little number hindreth not where truth abounds neither avails multitude where ungodliness reigneth nor should any man boast of a multitude c. What is more contradictory to the doctrine of the Romish Church in following ages which holds multitude to be an infallible note of the true Church After a little he commendeth the worship of Images and will have all Councels to be estimate by the approbation of the Pope Whereas the Bishops of Rome were wont to term the Emperour our Lord and Defender this is the first that calls the Emperour his son and his successours sometimes will not honour him with the title of their servant He said Before the coming of Christ some were typically both Priests and Kings but when the type is come to the true King and High-Priest in one person the Emperour should no more take to him the right of the Priesthood nor hath the High-Priest taken unto him the name of the Emperour because the one Mediator between God and Man even the Man Christ Jesus hath so discerned the offices of both powers their dignities and actions being distinguished that both Emperours have need of High-Priests in spiritual things and the High-Priests have need of the Imperial laws for temporal things and so spiritual actions may be free from carnal oppressions and therefore the souldier of God should not be intangled with worldly affairs neither should he rule divine things who is wrapped in worldly matters and so both powers may be helped Gratian hath registred these words dist 96. cap. Cùm ad verum He speaks so to exclude the Emperour from judging Ecclesiastical causes but neither he nor Gratian did foresee how the same words would condemn the succeeding Popes who have usurped both Swords and two Robes nor how Bellarmin de Ro. Pont. lib. 5. cap. 3. gathereth out of these words that the Dominion of the World belongeth not to the Pope and reasoneth thus Seeing whatsoever the Pope hath he hath it from Christ as Pope Nicolaus saith then the Pope may take all power from the Emperours and Kings or he may not take it if he may take it then he is greater then Christ if he may not take it then he hath not Princely power Again cap. 8. he saith Christ for conserving humility would distinguish these two offices and gave only the Priesthood to Peter and left the Empire to Tiberius According to this consequence it may be justly inferred the Pope now doth contrary to the tenet of the ancient Bishops and is the Antichrist exalting himself contrary to Christ's order above all that is called God This Nicolaus did ordain that no man should receive the Sacrament from any Priest who had a concubine or wife He sate 7 years 9 months his See after him was vacant 8 years 7 months Platin. Who was head of the Church on earth at that time Or was it headless 10. HADRIAN the II the son of a Bishop Talarus was chosen in a tumult of the people without consent of the Emperour wherefore his Legates were not a little offended yet were appeased by the Romans alledging that the multitude could not be ruled and they intreated the Legates that they would confirm the good man which the clergy and people had named Platin The Legates yeeld although they clearly perceive that the clergy and people would usurp all the authority of the election and perhaps saith he that the liberty of the Church-men may increase At that time Basilius slue The Pope by flattery climbeth up in higher account at Constantinople the Eastern Emperour as is said and when he came to the Sacrament Photius the Patriarch rejects him as unworthy of Communion who with his own hand had slain his Soveraign Basilius dissembling his
intend the Action against a Laick and on the account of this Court they are most attentive unto their own gain and leaving nothing unto the Seculars they usurp upon all men as under their reach Or if any escape this snare there remaineth one jin to catch them to wit a general Rule for the foundation of faith Every Action belongeth unto the Ecclesiastical Court if the Magistrate will not do right or if he delay to do it And if the pretensions of the Clergy had held within these bounds the condition of the Christian Republique had not yet been undone for it had been in the power of Nations and Princes when they tolerably exceeded the bounds of equity to have reduced them by Laws into some tolerable measure as in time of extream necessity it had been done But he who hath laid the yoke upon Christians even he hath taken away all way of shaking off the yoke for after the year 1050. when all the Actions of the Clergy are made proper unto the Bishops Court and so many Actions of Laicks under the pretence of spirituality and almost all others upon the account of the mixt Court do some way belong unto that Court and lastly They have made Secular Power subject unto them under colour of delayed right At last they are come so far as to affirm That the Bishop hath so large and wide power of judging neither by connivance nor grant of Princes nor by the will of the people nor by ancient custom but it is the very property of Episcopal Dignity and essential unto it and gifted by Christ himself And albeit there be extant many Laws of the Emperors in the Books of Theodosius and Justinian and in the Books of Charles the Great and Lewes the Godly and other Princes after them both in the East and West whereby it is clear after what maner at what time and by whom that power was granted and all Histories both Ecclesiastical and Civil do agree in the report of these Grants and Customs and in their causes and reasons nevertheless this so manifest a truth could not hitherto have place and is fallen before a naked contrary and groundless assertion even so far that the Doctors of the Canon-Law have openly declared them Heretiques who will not suffer themselves as blinde men to be led into the ditch Nor do they contain themselves within these limits but they do also add That no Magistrate not the Prince himself may meddle with any of these Actions which are proper unto the Clergy seeing they be spiritual whereof Laicks are altogether incapable And nevertheless the truth was not so unknown but that even at the beginning of this error the learned and godly did oppose it and did convince both the parts of this assertion of manifest falshood First They maintain that the major Laicks are incapable of spiritual things is absurd and impious seeing they are adopted by the heavenly Father called the children of God the brethren of Christ made partakers of the Kingdom of Heaven and worthy of divine Grace of Baptism and communion of the flesh of Christ for what be spiritual things if these be not And if there may be any other should there be any question concerning him which is partaker of these highest and most excellent things as if he were uncapable of spiritual things And they said The minor is as false The proper causes of the Bishops Court are meerly spiritual seeing faults and contracts which belong unto this Jurisdiction if we consider these qualities that the Scripture attributeth unto spiritual things are as far distant from them as heaven is from the earth But the opposition of the better part could not hinder the greater And after the same maner concerning the spiritual power of binding and loosing which Christ gave unto the Church and concerning the exhortation of St. Paul for composing differences among Christians and not appearing before Infidel-Judges by progress of time a temporal throne was set up by many degrees more gloriously then any now or that hath been at any time and in the midst of every Civil Government is another set up no way depending thereon so that they which at first did prescribe the forms of that administration could not possibly imagine such an Idea of a Republique neither is it my purpose to report how they are not content to have attained their aim in building a Court independant any way from the Civil Government and have likewise attained another end unexpectedly and have made up an Empire by a new and Mark a strange Novelty strange opinion which in a moment of time hath made wondrous progress now they ascribe unto the Roman Pope alone which so many Bishops in the space of 1300. years had been purchasing for themselves by so many admired wiles and they made the foundation of his Jurisdiction to be not as before in the power of binding and loosing but a power of feeding and by vertue thereof they hold that all Jurisdiction was given by Christ in the person of Peter unto the Pope alone in these words Feed my sheep I say I have not purpose to speak more of this c. So far in the History of that Synod at Trent Here I add how the Canons began and how they were distinguished The original of Canons into several sorts Ge. Cassander sheweth this in Consultat Artic. de Canonicis saying In ancient time a Monastical life was private and distinct from all Ministery of the Church so that at first they had need of a Presbyter from some other place to administer the Sacrament and thereafter it was granted that one of their Order should be ordained a Presbyter by whose Ministery they did receive the Sacraments And so the Orders of Monks and Clerks were altogether distinct for Monkery as Jerome saith was the office not of a Teacher but of a Mourner But then Religious men in imitation of the Monastical life did also appoint Colledges of Presbyters and Canons where Clerks that were aiming or appointed unto the Ministery and Priests that were already placed in the Ministery should live according to a prescribed Rule which albeit it was a little more free then the Monkish yet was tied to certain Canons hence that life was called Canonical and they who professed it were called Canons and the Society or Colledge was called a Monastery which name continueth in some most famous Colledges And so in some ancient Councils is mention of the Monasteries of Monks and of Clerks a Bishop was Governor of the one and an Abbot of the other Blessed Augustine is said to have been the chief Author of this Institution who when he had gathered a Society of godly men to live without a Town and apart from the multitude of men thereafter was made a Bishop and he would have within his Bishoprick a Monastery of Clerks and Presbyters with whom he might live in a community Some say Urban I. was the beginner of this
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
that time the Civill estate was more and more troubled for they who in the convenion of Estates Oct. 8. year 1582. vvere declared to have don good necessary Service unto the K. and Country and they with all their partakers were exonered of all action that might be intended against them for what they had done at Ruthven these I say aâ—ter Arran's returning to Court were charged to enter into warde particularly designed unto them This they obeyd not except the Earle Auguise and therefore were denounced rebells and when harder course was intended against them they fled some to England others ro France and some to Irland The Ministers were not silent at this time Among others John Dury said in a Sermon As the blind man whose eies Christ had opened Joh. 9. when the the pharisies said Wee know this man to be a sinner did reply Whither he be a sinner I know not one thing I know that though I was born blind yet now I see So whatsoever sort of men these be I knowe not but this I know that the Church was misetably vexed and almost oppressed but by theyr meanes it was delivered For these words likely otherwise delated he was summoned to compear before the Counsell he stood to the defense of what he had spoken and therefore he was confined in the town of Montros soon after this the Min. there died and the Church made choise of Jo. Dury to succeed then the King gave him and his eldest son enduring their lifes a pension of 200. pounds out of two Abbeys There was more work with Andrew Melvin in a Sermon as Santadr he said Daniel propoundes unto Baltazar the example of his grand father Nebuchadnezar and so it is the duty of the Ministers of God to lay before the Prince and people of their time the examples of their ancestors if need require But in our time if any would speake before the Court what evill came unto James the fifth by familiarity of flatterers that so the King would take heed of that kind of beasts they will say That preacher leaves his text and possibly he shall be accused of treason For these words he was charged to appeare before the Counsell He appeares and when worse words were layd unto his charge he said His doctrin in pulpit should first be tryed and judged by the Presbytery He was bidden submit himselfe unto the King and Counsell by no persuasion could he be induced to submit The K. and Councell as his lawfull Judges proceed to examine witnesses He appeales unto the judgement of the Church and saith If the Church shall condem what he had spoken he shall willingly suffer whatsover torment shall be inflicted on his body At eight a clock at night he is charged to enter as prisoner into the castle within twelve hours In the morning Arran changeth his warde and before seven a Messinger of armes chargeth him to enter into Blackness withim 24. hours at that time his friends said to him They would take his life â—efore mid-day he went away to Berwick After this summons were directed against Andrew Hay Andrew Polwart Patrick Galloway and Ja. Carmichel Ministers to answer before the Counsell for keeping correspondence with the rebells An. Hay compeares nothing could be qualified against him but upon suspicion he was confined in the north The others for not compearing were denounced rebells and fled into England XXI What Pa. Adamson did in England we shall have a hint of it anone 1584. The Current Parliament he returned in May year 1584. by Act of Counsell a Parliament was appointed to sit May 22. Because there was no proclamation preceeding they called it A current Parliament The Historicall Narration saith They who were privy to it were of Arrans faction or such as durst not oppose any thing the Lords of the Articles were sworn to be secrete they had fyve Sessions in three daies the doores were keept so closse that none of the Ministry could find accesse Pa. Adamson and Ro. Mongomery sat as representing the third Estate and gave votes forsooth to make themselves Bishops The King and Parliament suspecting that the Ministers of Edinb would preach against their proceedings sent a charge unto the Provest and Bailives to pull the Ministers by force out of the pulpit and committ them to prison if they did so What was done in the Parliament appeares by the Acts Spotswood hath the sum of them saying The King's authority over all persons in all causes was confirmed The declining of his Ma s judgement and the Councels in whatsoever matter declared to be treason the impugning of the authority of the three Estates or procuring the innovation or diminution of the power of any of them was inhibited under the same pain All jurisdictions and judicatures spirituall or temporall not approved by his Higness and the three Estates were discharged and an ordinance was made that none of whatsoever function quality or degree shall presume privatly or publickly in Sermons declamations or familiar conferences to utter any false untrue or slanderous speaches to the reproach of his Majesty his Counsell and proceedings or to the dishonor hurt or prejudice of his Highness his parents progenitors or to medle with the affaires of his Hi. and Estate under the paines in the Acts of Parliaments made against the makers reporters of lies While these statutes were in framing the Ministers who were informed thereof sent David Lindsay to entreat the King that nothing should passe in Act concerning the Church till they were first heard Arran getting intelligence of this caused arrest him as one that keeped intelligence with England and he was not permitted to come unto the King The first night he was keept in Halirudhouse and the next morning sent prisoner to Blackness where he was detained 47 weeks Ja. Lowson and Wa. Balcanquall Ministers of Edinburgh hearing that he was committed fled into England leaving a short writing behind them to shew the reasons of their departing So Edinburgh was left without any preacher Ro. Pont Minister of S. Cutberts and one of the Senators of the Colledge of justice because of the misregarde of the Church as he pretended in concluding these Acts when the Heralds were proclaming them took instruments in the hands of a Notary of his dissenting and that they were not obliged to give their obedience thereunto Which done he likewise fleeing was denounced rebell and put from the place in Session Hereupon rumors being dispersed that the King was enclined to Popery had made diverse Acts to hinder the free passage of the Gospell and abolish all order and policy of the Church Command was given to form a brief Declaration of his Ma s intention and to publish it for detecting these false rumors In this declaration the occasion that enforced the King to make these statutes were set down as the allowance of the fact at Ruthven by the Assembly of the Church Andrew Melvins declining the
most gracious Lords There he calleth himself the unworthy servant of his Godliness and he shews the iniquity of an Imperial Ordinance in his judgement and he concludes thus I being obedient unto your command have caused the same law to be published through divers parts of the land and because the law is not consonant unto the Almighty God behold I have told it unto our most gracious Lords by the page of our suggestion therefore in both I have payed what I should who have given unto the Emperour obedience and have not been silent for God so far as I know The Jesuit saith that he did write in such manner partly in humility and partly in necessity because the Emperour had then the Temporal Authority in Rome and the Pope had need to be defended from the Lombards and the Emperour being far off did entrust him with many things and the Bishop ought to give account of such things But the foresaid Ordinance was of a purpose Ecclesiastical And lib. 4. c. 34. he complains that Maximus was admitted Bishop of Salona without consent of him or his Nuntio and nevertheless when he had received from the Emperour a command he had loosed his sentence of Excommunication as if Maximus had been ordeined by his order And li. 9. Ep. 41. he saith if John Bishop of Justiniana will not dismiss his charge the most godly Emperour may cause to choose another seeing what he commandeth to do is in his power as he knows so may he provide only he craves that the Emperour would not cause him to meddle with such a Deposition Here I do not intend to inquire the causes and equity of things but to shew what was done and we see the Pope subject unto the Emperour but wait a space and we shall see the Emperour subject unto the Pope Is not this a novation Acts of a Patriarch Behold what power the Bishops of Rome did exerce within his Patriarchal When Constantius Bishop of Millain died he sent word by his Clark Pantaleon unto the City that they should chuse a Deacon Deus dedit to be Bishop and cause him to be consecrated lib. 9. indict 4. Ep. 21. He gave charge to Passius Bishop of Firma that he should chuse Opportunus to be Pastor if he be able lib. 10. ind 5. Ep. 13. He commandeth under the censure of Excommunication all the Bishops of Dalmatia that they ordain not any Bishop in Salona without his consent lib. ind 12. Ep. 16. He did also draw the causes of Arch-Bishops unto Rome as when Severus Bishop of Aquileia had been accused of heresie and restored and after was accused again he summoneth him according to the command of the most Christian Emperour to appear in St. Peters that there in a lawfull Synod his cause may be judged lib. 1. Ep. 16. He chargeth Natalis Bishop of Salonitan that seeing the cause of Honoratus Arch-Deacon seems to have been decided with contention in that Synod and they had ordained him against his will to exerce the Office of a Priest and removed him as unworthy the Office of a Deacon to restore the Arch-Deacon and if any scandal shall arise thereupon he willeth that both the Arch-Deacon shall be cited to appear before him and also the Bishop should direct some person for him that the cause may be examined Ib. Ep. 19. When Maximus was ordained Bishop of Salona contrary to his order now named he commandeth him to humble himself and hasten to appear before him without any excuse lib. 5. indict 14. Ep. 25. Out of the next Epistle it appears that Maximus did not obey and the Clergy and Rulers did assist him wherefore the Pope did write unto them to cause Maximus to come and appear and he promised that he would judge the cause uprightly He drew civil things to his power as lib. 8. ind 3. Ep. 6. he ordered Savinus a Sub-Deacon to cause Maria to pay unto Stopaulus and Marcellus what her father had left unto them by Testament In lib. 11. ind 6. Ep. 54. among other directions that he gave unto John going into Spain he The Bishop had power in civil things from or by the Civil Law telleth him how the Emperour Justinian had ordained that if any had an action against a Clark or Monk or Deacon he should first go unto the Bishop of the place and there the cause to be decided and if both parties did not rest contented the Judge of the place should put the sentence in execution This instance shews that the Bishops had their power in civil things by the Laws of the Empire At that time the Bishop of Rome had Revenues from other Churches and lib. 10. Ep. 47. he bids his Clark Pantaleon to bring unto him the silver which is left by the Clergy or people that he might see the mony of the Churches which the people and clergy have safely kept And in the 50. Epistle he gives order unto John Bishop of Siracuse concerning his Revenues paied there and in Panormitan Pelagius the I. mad an Act that all Metropolitans within his jurisdiction should within three months after their Consecration as they speak ask a Palle Pallium or a Bishops Coat from Rome Gratian. dist 100. cap. 1 2. it seems that they did not regard the Palles therefore Gregory obtrudes the Palles upon them and would have the Metropolitans to accept them but would suffer nothing to be taken for them li. 4. Ep. 51 56. He made a new form of Service which The first Mass at Rome they call the Masse and did add many Ceremonies that were not in use before so that Platina saith the whole institution of the Mass was invented by him Onuphrius saith that Platina comes short in describing of his inventions He first did ordain the Stations and the great Letany that is upon occasion The first Stations of a great inundation in Rome he appointed that on the 25. of April yearly the people should resort to certain Churches and if they please to confess their sins they may receive forgiveness Pol. Verg. de inven rer lib. 8. cap. 1. which custom still remains but now upon necessity whereas he said if they please Nor in that order makes he mention of indulgences albeit some of his Sermons be extant that he delivered upon these days Rabanus de institut cler lib. 2. cap. 18. expounds these Stations to be the Fast on Wednesday and Friday He ordained the Lent to begin on Ash-wednesday and the Ceremonies thereof Po. Verg. lo. ci lib. 6. cap. 3. and lest the people were detained too long from dinner he ordained that Matins be closed before nine a clock 2. SABINIAN was at Constantinople when Gregory died and was advanced into his Seat by Phocas When he came to Rome there was great dearth and the poor people besought him to follow the alms-deeds of Gregory he answered Gregory hunting after a popular applause had wasted the patrimony of the Church
In what subject do the accidents of the bread and wine remain 5. Whether the transubstantiation be done in a moment of time 6. Whether the dimentions of Christ be wholly in this Sacrament 7. Whether the body of Christ be in this Sacrament locally 8. Whether the body of Christ doth move according to the motion of the hostie 9. Whether any eye even a glorified one can see Christ's body in the Sacrament 10. Concerning the truth of the words Hoc est enim copus meum are innumerable controversies as Whether hoc signifie bread or whether it importeth demonstrationem ut conceptam non ut exercitatam or ad intellectum non ad sensum that is This that is the thing signified by this is my body Or whether it demonstrateth to the sense but is to be understood according to the instant or moment not of pronouncing it but of pronouncing the last syllable as when one saith Now I will be silent Thomas Aquinas first did write those and innumerable more such questions and after him many have debated them and many other questions of that subject and nature 2. Before it was voluntary excepting the case of scandal to confess their sins and no Laws were against them which did not confess yea Lombard Lib. 4. Dist 17. B. saith It may be said that without confession of the mouth or payment of outward punishment sins are blotted away by contrition and humility of the heart for after that one doth with a grieved minde propound to confess his sins God forgiveth because there is confession of the heart albeit not of the mouth and by this confession the soul is inwardly cleansed from the spot and contagion of committed sin and the debt of everlasting death is forgiven and therefore saith he these sentences of the Fathers which he hath quoted before concerning repentance and confession are to be understood of the confession of the heart or of inward punishment But after that Decree of Innocentius the III. the School-men held that he is not to be accounted a Christian who confesseth not all his sins particularly As for the circumstances the Canon biddeth the Priest be discreet in searching the circumstances of the sinner and of the sin But the School-men press every man to confess particularly every circumstance of his sin so far as possibly he can Concerning the person who should hear confessions Lombard lot cit D. teacheth that a man should diligently seek a Priest because God hath given the power of binding and loosing unto Priests but if a Priest cannot be had The Confessors one may make his confession unto his neighbor or companion and he speaketh no where of a Monk or Frier But afterwards the Dominicans got power from the Popes and the Priests were neglected 3. Gratian in his Decrees and 3. Pardons and Indulgences Lombard in his Sentences have no word of pardons or Papal indulgences But when avarice had possessed the Clergy and the people were blinded with ignorance and superstition and both were contented with an outward formality then publick declarations were redeemed with sums of money which they called alms for the use of the poor or for building Hospitals or Churches or Bridges and the discharge of the publick declarations was called indulgence or pardon The School-men finding this practise to be so gainful unto Bishops and the pardons so acceptable unto the people did commend them in their preachings yet so that among themselves some made question of the truth of them for some as Tho. Aquin. Supplem qu. 25. ar 2. said These pardons were but a kinde of pious deceit whereby the Church draweth men into some sort of devout actions as a mother allureth her childe unto some steps by shewing him a golden peny which she giveth him not Some said they were available in the Court not of God but of the Church others held they were useful in both Courts And they made the ground of this power to be the treasures of Christ's and the Saints sufferings which they had suffered more then was needful for the propitiating their sin and everlasting punishment all which their sufferings of supererrogation make up the treasure of the Church and the Bishops or Priests may bestow a part of that treasure on them which have not merits of their own And truly any man might perceive as the Germans did in their grievances which they sent unto Pope Hadrian the VI. that these were cunning frauds to purchase money unto the Pope and the Friers and others their partners We read that in the primitive Church when discipline was strict they would remit somewhat of their severity as they saw the persons affected but in that Century not so much the punishment already enjoyned but to be enjoyned was dispensed with for money in former time the dispensation was granted lest the penitents did faint under the burthen and that they might the sooner be received into the communion again nor were they granted for money But at that time and in times following they were pardoned from all satisfaction both for sin committed and to be committed if they would give moneys which trick was coloured with pretext to say Masses for them or for use of the holy wars And these pardons were at most thought to avail onely unto the living until Boniface the VIII did extend their vertue unto the souls in Purgatory Co. Agrip. de vanit scien cap. 61. Unto the more clearing of this point hear what John Roffen saith contra assert Luthe art 18. seeing Pol. Virg. de inven rer lib. 8. cap. 1. and others do cite the same as truth Possibly many saith he do not value indulgences because the use of them is known to have come but lately among Christians unto them I answer It is not certain who gave them first nevertheless there hath been some use of them very ancient as they say among the Romans which may be gathered by the Stations None who is Orthodox here he would say Popish or a follower of the Pope doubteth whether there be a Purgatory of which there is no or very little mention among the ancients yea and mong the Greeks it is not believed until this day and neither did the Latins conceive the verity thereof at one time but by little and little nor without dispensation of the holy Ghost that after so many years both the faith of Purgatory and use of indulgences was generally received by the Romish Church so long as there was not fear of Purgatory no man sought pardons for upon it doth all the account of pardons depend if ye take away Purgatory what use have pardons therefore pardons began after that people stood in aw of Purgatory So far he saith Polydore which thou perhaps seeing they are of so great moment didst expect as more certain from the mouth of God But Roffensis saith further If there be no Purgatory we shall not have need of pardons considering therefore how long time
Kingdom forty two years The Successor of Hyatho made apostasie and called himself Mahumet Cham and the Son of Cobila forsook the faith Then Cothos Melechmeses Sultan of Egypt slew him in a battel and drave all the Tartars out of Syria they had their refuge unto Armenia Benedeclar Sultan of Egypt hunted them and conquering that Land called himself King of Armenia Argon the Brother Son of Mahumet Cham took his Uncle and cut him in the middle with a saw and by agreement with the Sultan was King and kept the faith Cusan the Nephew of Cobila was also a Christian and had nothing so dear as to advance the faith in singular wisdom he kept peace with his neighbors and obtained great victories against the Sultan of Egypt and conquered all Syria about the year 1320. In his Son's time both the faith and power of the Tartars failed for the Sultan of Parthia entered into Persia and the house of Otoman overcame all the rest of Asia unto Pontus and the Tartars were rooted out of all their conquest about the year 1350. their power continued about 130. years This History and the Greek article of the accusative case in Revel 20. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give occasion to consider whether these words and the verse following be not a prediction of this their Empire and their Apostasie rather then of any instruments of Satan in pursuing the believers CHAP. IV. Of BRITAIN 1. IN the year 1203. a certain number of Greeks came from Athens into England and asserted that the Latins had erred from the way of truth in the Articles of Christian faith and they would shew the right way by invincible arguments which all should receive if they will be saved This was reported unto King John he answered Our faith is grounded upon the Authority of Christ and the Saints and I will not suffer that it be tossed with disputes and janglings of men nor will we change the certainty for uncertainty go therefore let me hear no more of you So they departed Matth. Parisien 2. Alexander Abbot of the Benedictines at Canterbury was sent by King John in commission unto Rome there he maintained before Pope Innocentius and the Clergy that there is no power under God higher then a King and that the Clergy should not have temporal Government since the Kingdom of Christ is not of this world He proved these two Articles by Scripture and Reason and by testimony of Gregory the I. in an Epistle unto Augustine Bishop of Canterbury Behold the event Pandulf the Legate suborneth some English Barons to accuse the Abbot and he accursed and deposed him so brought him to poverty Then the worshippers of the Roman Beast did boast saying Behold the man that took not God for his help Idem 3. In the year 1205. Hubert Bishop of Canterbury died the same night Contention between the Pope and Iohn King of England the young Monks chose their Superior to be Arch-Bishop without the knowledge of King John being then in Normandy The elder Monks sent unto the King craving his gracious licence to chuse their Arch-Bishop according to their Canons The King gave them his assent provided that for his sake they would shew favor to John Bishop of Norwich They obeyed and the King sent to Rome for confirmation Reginold preveeneth his Messenger The Suffragans of Canterbury were offended at both parties and sent speedily to Rome to stop both the elections because they both were without their knowledge Then arose no small trouble both at home and at Rome At home was such a strife that the King sent Letters and Commissioners commanding them to leave their contentions and attend their ministration or he would deprive them of their Benefices c. At Rome was reasoning on all sides and Innocentius said The disposition of that See appertained unto the Monks onely and he willed them to chuse Stephen Langton Cardinal of St. Chrysogono None durst refuse but the King's Procurator When Stephen came unto King John he was content so that his Soveraignty be preserved entire Stephen loved not this supposition and shewed some haughtiness The Monks receive the Cardinal because it was the Pope's pleasure Therefore the King banished sixty four of them as contemners of Royal Authority and he sent Letters unto the Pope expostulating 1. That he had rejected the Bishop of Norwich and had set up another which was unknown to him and brought up among his enemies and which is worse who derogateth from the Royal priviledges wherefore I cannot admire enough that the Bishop and Court of Rome do not consider how necessary said he my favor is unto the Roman Church and that they weigh not how vast revenues have been gathered out of England the like whereof they have not received from any Nation about the Alps. As for his priviledges he said he would rather quit his life then forsake them Finally he concludeth If the Pope will not hearken unto his request he will so provide that there shall be no more such gadding to Rome neither the sinews and riches of the Land any more transported whereby he was made less able to resist his enemies and he had of his own sufficiently instructed at home in all kinde of literature that he needed not to seek justice abroad Breifly the Pope excommunicated King John and forgave all his adherents in time past but he condemned all who in time coming shall serve or aid him or pay him tribute c. And he commanded the Bishops and Clergy to publish this sentence every Sunday Some forsook the Countrey but none durst publish the sentence nevertheless it became known unto all whence began great distraction of mindes and the King was severe against all which denied him homage Some were not afraid to speak for the King that the Pope had not power to domineer over any King since Peter had received onely Ecclesiastical power Matth. Parisi saith It were tedious to tell all their names which spake thus Then Innocentius wrote unto Philip King of France proffering unto him full remission of all his sins and clear possession of all England unto him and his heirs if he will kill John or expel him The French King accepteth prepareth and armeth himself especially with Bishops Priests Monks and their adherents John understanding this as also perceiving how his Lords and Barons were diversly enclined for fear of the curse as such who took part with him and for the foresaid dispensation unto all who forsook him and they were not a little byassed by that command to deny all service and debts duties and allegiance he knew not whither to turn In the mean time cometh a Nuntio from Rome unto the King and his Nobles at Canterbury with this Commission That the King and they would consider their present danger and be reconciled unto his Holiness in time Then the Lords swear unto the Nuntio that unless the King will obey his Commission they will make him
small like a tree Then the Spirit of the Lord said unto me It signifieth the condition of the Roman Church Again he saith As I was the same way exercised I saw in the Spirit and behold a man walking in the same habit carrying sweet bread on his shoulders and very good wine by his side and he held in his hands a round stone biting it with his teeth as an hungry man biteth bread but he did nothing then two heads of Serpents came out of the stone and the Spirit of the Lord instructing me said This stone is unprofitable and curious questions wherewith the hungry souls are turmoiled when they leave substantial things And I said What meaneth those two heads He said The name of the one is Vain Glory and the other is Overthrow of Religion It is to be observed that about that time the chief questions in the Schools were Whether the bread of the Mass be turned into the body of Christ or whether the substance of it evacuateth what eateth a mouse when she eateth the Sacrament wherein subsisteth the accidents of the bread whether in Christ's body or by themselves c. Again he saith I saw a clear Cross of Silver like to the Cross of Tolouse but the twelve apples of it were like to vile apples that are cast out of the sea What is this Lord Jesus The Spirit said The Cross is the Church which shall be clear with pureness of life and shril with the clear voice of the truth preached Then I said What meaneth those rotten apples The humiliation of the Church-men which shall come to pass Here he prophecied of the Reformation Possevin in Apparto 2. calleth this Robert An excellent Preacher of the Word Mornay in Myster pag. 427. 6. Marsilius Paravinus wrote the book Defensor pacis about the year 1324. there he debateth the question between the Emperor and the Pope and by the holy Scriptures Laws Canons and Histories Ecclesiastical and Civil he maintaineth these positions Christ is the only head and foundation of Rare Theses in those days the Church He made none of the Apostles to be universal Vicar of the Church nor made he the other Apostles subject unto Peter It is more probable that Peter was never at Rome far less had he his seat there who had no fixed seat as also not any of the Apostles The fulness of power in any man is a manifest lye an execrable title the beginning of many evils and the use thereof should be discharged in a good Councel The authority of the keys is that judiciary power that consisteth in dispensing the Word the Sacraments and Discipline Christ whose Vicar the Pope calleth himself did never exercise temporal authority on earth he was subject unto the Magistrate and so were his Apostles after his ascension and they taught others to obey Princes If a Pope usurp temporal authority Princes should by the Law of God resist by word and deed or they are unjust and sin against God and those who fight for the Pope should be accounted the Soldiers of Satan Unto the Pope belongeth not the election nor confirmation of the Emperor but contrarily the Christian Prince with consent of Clergy and People should name the Pope or if one be chosen in his absence he should confirm him If the Pope go astray or be accursed the Emperor should reduce him into the way and judge him in a Councel When Peter lived he might have fallen and erred neither hath the Pope any priviledge against error That that Christ said to Peter I have prayed for thee is to be extended unto the other Apostles Only the Canon of the Bible is the fountain of truth against which Canon we may not believe either Pope or Church Concerning the sense of Scripture or any Article of the faith we may not believe the Pope and his Cardinals seeing not once have they seduced silly souls into hell The Christian Church is the universality of believers and not the Pope and his Cardinals she is represented in a lawful and general Councel A Councel should be assembled by the Emperor with consent of Christian Princes as anciently it was always The Word of God should be the only rule and chief judge in deciding causes Ecclesiastical Not only the Clergy by Lay men also if they be godly and learned should have voice in general Councels The Clergy and Synagogue of the Pope is a den of thieves c. This book was printed at Basil An. 1522. In another Treatise he saith Good works are not the efficient cause of salvation but causa sine quanon Mornay ibid. pag. 452. He was condemned as an Heretick by Pope John the XXIII Catal. test ver lib. 18. Consider what a Modern could say more of this matter and whether they shew not themselves to be ignorant of antiquity who accuse us of novelty 7. The same positions were held by John de Janduno or Gandanensis at the same time as is manifest by his books printed at Venice and Florence So wrote also Luitpold Bishop of Bamberg namely in a Treatise De Translatione Imperii printed Lutet An. 1540. he saith The Authority of governing the Empire belongeth unto the Emperor so soon as he is chosen and the Coronation by the Pope addeth nothing since Caesar is not his vassal nor feudatory The donation of Constantine is but a fable He was also condemned by Pope John Catal. test ibid. Michael Cesenas General of the Franciscans was bolder saying expresly The Pope is the Antichrist and Rome is Babylon drunk with the blood of the Saints Therefore Antonin par 3. tit 21. cap. 5. reckoneth him among the poor men of Lions For the Valdenses still suffered persecution in sundry Countries and under divers names as the adversaries pleased to brand them Many errors are imputed unto them by the writers of those times but because they did abhor the Pope and his Court they were reviled as we have heard from Arnold de Villanova and sought out to the fire as An. 1302. Nogaret the Father of him who took Pope Boniface the VIII was burnt in Aquitania Clemens the V. caused it to be proclaimed to take up the flag of the Cross against them and destroyed 4000 near the Alps whether they had sled Platin. Others went higher unto the mountains of whom some remained in his days saith Antonin par 3. tit 22. cap. 10. From them were the in-dwellers of Angronia and adjacent parts continuing until the Councel at Trent Trithemius testifieth of many that were burnt in Austria about that time howbeit he believing the reports of malice imputeth many errors unto them yet he testifieth that they abhorred the Mass calling the Hosty a god invented by man the Church of Rome a Synagogue of unbelievers and not the flock of Christ they denied all mens merits intercession of Saints the difference of days and meats c. He witnesseth also that the professore of the same doctrine were innumerable in Bohemia Austria
and 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
the Danube near unto Frioli in Italy and on the North he marcheth with Poland and Muscovy In Affrick his ditions are for the most part barren except most fertile Aegypt This Empire is now governed by twenty Bassaws of which three are in Europe the most potent is in Greece another in Hungary and the third in Temisnara in Asia are thirteen three in Affriâ—k and one in Cyprus Cumin Ventura in Relatio de Vrbe Constantinop Wheresoever they prevailed they either slue all the inhabitants or led them away in such misery that they lived so that death had been more tolerable Bathol Georgueviz lived amongst them the space of 13. years about the year 1540. and returning writ a book Deploratio Christianorum which was printed at Wittemberg An. 1560. there he saith If any man had foreknown that calamity they would rather have chosen to have died a thousand times if in any place death be mixed with life or if life be prolonged that men may be long a dying it is under the Turks the bondage in Aegypt the captivity in Assyria and exile in Babylon are light in comparison of this most grievous oppression for whether Christians do submit unto them or not it is all one if these prevail as in their promises is no fidelity so is no mercy in their victory they kill all the Nobility and scarcely spare any of the Clergy they throw down all the Churches or turn them to their blasphemous superstition leaving unto Christians old Chappels which when they decay it is permitted to rebuild for a great sum of money neither are Christians permitted to have any audible sign of assembling but only as it were by stealth to exercize their religion neither may a Christian bear Office in any Province or City nor carry a weapon if any blasphemy be spoken against Christ or contumely against a Christian he must hold his peace but if thou speak against their Mahumet the punishment is fire or if against their religion thou shalt be circumcized If a Christian on horseback do meet a Turkish Priest he must come down and with low courtesie salute the Priest Every Christian now must pay the fourth part of all his increase as well of their Corns and Bestial as of their handy-work and every Master of a family paieth a ducate yearly for every person of his family if the Parents have it not to pay they must sell their children and others are compelled to beg it or they are condemned to perpetual prison and still it is free unto the Turk to take the most handsom of the Christian children and circumcize and bring them in their Cloisters to be Seminaries of his Janizaries or guard and of his Souldiers so that they hear not of Christ nor Parents yet many of these Janizaries carry under their arm pits a New-Testament in Greek or Arabick From amongst the fairest of the Christian daughters the great Turks hath his Wives and Concubines and it is religion unto them to do otherwise So that by custom or contempt of the old Turkish blood the present Emperours and Janizaries and Bassaws are descended of the Christians Both the Christians and the Janizaries in these Provinces do heartily wish the revenging Sword of Christians to deliver them from their wofull thraldom and the Turks stand in fear of it because of such a prophesie amongst them Georgieviz de affectione Christianor The multitude of the Turks are base minded being destitute of all learning for their Laws forbid Schools and they live most by Pasturage Euphorm in Icon. animor cap. 9. This brief glance of the power and tyranny of the Turks is usefull for understanding some passages of the Scriptures as also to move others unto compassion and praiers for the Christians whose troubles we know not and to make us the more thankfull for our tranquility and liberty and more patiently to bear sickness a little penury or if it were banishment for Christ's sake c. which light things many do impatiently undergo because they know not the heavy crosses of other Christians Yea and for cleering the justice of God in all these heavy burthens of Christians it may be marked out of Nicep Gregoras and Chalcocondylas their Histories that though these Greeks were very constant both in the Doctrine and Rites of their Antients yet amongst their Nobility were manifold divisions and strifes amongst their Clergy great ambition and contention and especially they complain of the wretchlessness of the Emperours and the infinite Taxes which they exacted of the people so that many did even before the loss of Constantinople chuse to live under the Turks and the rather because at that time the Turks dealt fairly with the Christians that would come and dwell in their Towns and proffered them liberties and it was upon occasion of these grievances that some Greeks came into Italy and Germany in the beginning of that Century CHAP. IV. Of BRITAIN 1. WHilest King Richard was living in prison Henry the IV. was Crowned King of England An. 2. chap. 3. he ordained that if any person should obtain from the Bishop of Rome any provision to be exempt from obedience regular or ordinary or to have any Office perpetual in any house of Religion he should incur the pains of Praemunire And chap. 15. He gave authority unto Bishops and their Ordinaries to imprison and fine Civil power of coaction gâ—ven to Bishops who exerce it cruelly all Subjects who refuse the Oath ex Officio Here by the way I add that in the Parliament of King James An. 1610. Stat. 1. it is said Whereas the Temporal Sword was never in the Prelates power untill the 2. of Henry the IV. and then usurped by them without consent of the Commons for say They were truly Ecclesiastical yet it is against the Laws of God and of the Land that they should meddle with civil jurisdiction therefore is an Act past against it and the Oath Ex Officio In the same Parliament of Henry the IV. it was ordained that all Lollards that is who professed the doctriue which Wickliff had taught should be apprehended and if they should remain obstinate they should be delivered to the Bishop of the Diocy and by him unto the correction of the Secular Magistrate to be burnt This Act was the first in this Island for burning in case of Religion and began to be put in execution the same year 1401. and Thomas Arundel Arch Bishop of Canterbury swore that he would not leave a slip of the Lollards in the Land At that time did suffer William Sawtree a Priest William Swinderby Richard White William Thorp Reinold Peacock once Bishop of Saint Aâ—â—ph and then of Chicester Io. Fox in Acts Mon. Many errours were imputed unto them maliciously but as Ph. Morn in Myster pag. 495. shews ex Walsing in Hypodeig they held no other doctrine but of the Waldenses George Abbot contra Hill in answer to the first reason sec 25. shews that
acknowledge nothing in the Supper but bread and wine and ascribe nothing unto the sacraments but that they be badges of Christian profession But now I affiâ—e before the Lord unto his Church as my diuâ—lged books can testify that I was never of that mind or did think that in the holy Supper nothing â—â— given or distributed but bread and wine as empty signes of the Lords body and blood and not also the body and blood of the Lord. Likewise albeit in the sacraments I did speak of that as a main thing that they are the badges of our profession yet I never denied that the Lord gives those also for recommending his mercy and exhibiting the giâ—ts of life yea and the same gift not in one place only The only thing that I did impugne was that the sacraments do of themselves confirm faith seing that is the work of the Holy Ghost But when the dispute continued and Luther had declared all the matter of the sacrament more fully I saw that he neither did unite the Lords body and blood by any naturall ty unto the bread and wine nor did inclose them locally in the bread and wine nor did ascribe unto the sacraments the proper virtue whereby they of themselves can bring salvation unto the receivers but he did assert only a sacramental union between the Lords body and the bread and between his blood and the wine and that he did teach that the confirmation of faith which is asscribed unto the sacraments is by virtue not which cleaveth unto the external things by themselves but which belongs unto Christ and is dispensed by his Spirit by means of the Word and the holy Sacraments So soon as I did observe this it was my serious purpose to shew and recommend it unto others and so I desire to testify in this place unto all men who shall read this that Luther and others who are truly with him and follow his teaching rightly doth not hold any impanation in the holy supper nor any local inclosing of Christs body in the bread or of the blood in the wine neither attributeth any saving power unto the external actions of the sacraments of themselves But they hold a substantiall presence and exhibition of the Lords body and blood with the bread and wine in the holy supper and the reby they declare plainly the words of the Lord and the testimony of the Apostle which presence and exhibition is certain by the Lords word and institution without any natural union of the Lords body and blood with the elements for the Lord doth not come down again from the heavenly glory into the condition of this corruptible life They do also acknowledge and preach the saving presence and exhibition but by virtue of the Lords and noâ— of the external action and that the communicants enjoy it when with true faith they partake of the sacraments Certainly our Saviour did intend as in all his actions so especially in the sacraments to advanoe our salvation which if wee enioy not it must be through our own fauâ—â— For the bread which wee break is the communication of the Lords body and the cup of thankes-giving is the communication of his blood and unboubtedly unto the end that both the communion of Christ may groweâ—h us and all salvation may be perfected Therefore who knowing this mystery can doubt that all who are religiously partakers of the Lords table by the same partaking have their â—aith into Christ more confirmed that is more full salvation not indeed by the benefit of the external action of itself but through the good pleasure of our heavenly Father and power of our Lord Jesus Christ which he shewes toward us in the ministry of the holy Church For the more gravely and with the more religious ceremony the redemption of Christ and the communion is set forth in the holy table pious hearts that believe the promises of the Lord are the more commoved and do the more earnestly embrace the tendered communion of Christ and afterwards are the more zealous in confidence and duty unto Christ And therefore what either I in my former Enâ—â—rations or others have written against the natural union of the bread and Christs body or that local inclosing think not godly reader that those were against Luther and them that stand rightly with him for those neyther hold nor teach any such thing neither do the words which they do use carry such an opinion by themselves as even I thought some time for which only cause I did carpe at their words and I doubted not that their mind was any way more sound Huldric Zuinglius whom all that knew him know to have been Zealous and of admirable dexterity in windicating the Church unto Christ from the tyranny and superstition of the Pope when M. Luther and others contended that the bread is the body of the Lord or that the Lords body is in the bread did persuade himself that they thought the Lords body either to be turned into the same substance with the bread or to be inclosed locally in the bread and therefore he did alwayes alledge against the first If the bread be the Lords body the bread was crucified for us and against the other those passages which â—estify that the Lord left the earth and went into the heaven and sits at the right hand of the Father out of those he began to expound Is in the words of the Lord This is my body for signifieth and by the heat of contention he was so carryed that when he would impugne only the impanation and local inclosing or presence of Christ after the manner of this world and said that the Lord is more absent then present in the holy supper and that the signes are rather given here then the body and blood of the Lord and yet it was not his judgement that the Lord is simply or wholly absent from the supper or that the symboles are given without or altogether empty of the Lord body and blood as he himselfs professed afterwards when he was here treating about the agreement of the Churches in this particular and so did he write in the Apology unto the Princes of Germany for he there did maintain the presence of the Lord by the words of Augustine So sometimes when he would beware that men sought salvation by the external work of the â—acraments he averred plainly that the sacraments are but badges of Christian society and conferre nothing unto salvation But in other places he writes plainly that the sacraments do help faith Whence it it cleaâ—e that when he writes Sacraments do confer nothing unto salvation nor confirm faith thereby he understood that the sacraments that is the outward actions of the sacraments have of themselves no power to strenghthen the conscience with encrease of faith for when he intended to prove that his saying The sacraments give not salvation nor confirm faith he alledgeth that to confirm or encrease faith is the work
exception at all but lacke of money Yee have a secret counsell by yourselves All other mens counselâ— secrets know ye and no man yours ye seek but honours riches promotion authority and reigne over all and will obey no man ... when a parish hyreth a schole master to teach our children what reason is it that wee should be compelled to pay this schoolmaster his wages if he take licence to go where he will and to dwell in another countrey and leave our children untaught Doeth not the Pope so have we not given up our tyths of courtesy unto one to teach us Gods word and comes not the Pope and compelleth us to pay it violently to them that never teach makes he not a Parson which comes never at us yea one shall have 5. or 6. or as many as he can get and woteth oftymes where never one of them stands Another is made Vicar to whom he gives a dispensation to go where he will and to set in a parish-priest which can but minister a sort of dumb ceremonies and because he hath most labour and least profite he polleth on his part and fetcheth here a masse-penny there a trentall yonder dirige-money and for his bead-role with a confession peny and such lyke Fol. 31. he saith Why did not David slay Saul seing he was None may judge a King so wicked not in persecuting David only but in disobeying Gods commandements and in that he had slayn 85. of Gods priests wrongfully verily because it was not lawfull for if he had done it he must have sinned against God for God hath made the King in every realm judge over all and over him is no judge he that judgeth the King judgeth God and he that layth hands on the King layth hands on God and he that resistes the King resists God and damneth Gods law ordinance If the subjects sin they must be brought to the Kings judgement If the King sinne he must be reserved unto the judgement wrath and vengeance of God And as it is to resist the King so it is to resist his officer which is sent or set to execute the Kings commandement ..... they asked Christ Mat. 22 whether it were lawfull to give tribute unto Coesar for they thought it was not sin to resist an heathen Prince as few of us would think if we were under the Turk that it were sin to rise against him and to rid ourselves from under his dominion so sore have our bishops robbed us of the true doctrine of Christ But Christ condemned their deeds and also the secret thoughts of all other that consented thereunto saying Except ye repent ye shall lykewise perish as if he had said I know that ye are within your hearts such as they were in their deeds and ye are under the same damnation except therefore ye repent betimes ye shall break out at the last into the like deeds and likewise perish as it came afterward to passe .... Another conclusion is No person nor any degree may be exempt from this ordinance of God Neither can the profession of monks or friers or any thing that the Pope or bb can say for themselves except them from the sword of the Emperour ot kings if they break the law for it is written Let every soul submitt himself unto the authority of the higher powers The higher powers are the temporal kings Princes unto whom God hath given the sword to punish whosoever sinneth God hath not given the sword to punish one and to let another go free and to sin unpunished Moreover with what face durst the spiritualty which ought to have been the light example of good living unto all others desire to sin unpunished Fol. 41 They have robbed all realmes The bb have universall intelligence not of Gods word only but of all wealth and prosperity and have driven peace out of all landes and withdrawen themselves from all obedience to princes and have sâ—parated themselves from lay men counting them viler than dogs and have set up that great idole the whore of Babylon Antichrist of Rome whom they call Pope and have conspired against all commonwealths and have made them a severall kingdom wherein it is lawfull and unpunished to work all abomination in every parish they have spies and in every great mans house and in every tavern and ailhouse and by confessions they know all secrets so that no man may open his mouth to rebuke whatsoever they do but he shall be shortly made an heretick In all Counsels is one of them yea the most part and chief rulers of the Counsels are of them but of their Counsell is no man Fol. 55 Let Kings Bb. should not be Stats men rule their realmes themselves with the help of lay men that are sage wise learned expert Is it not a shame above all shames and a monstrous thing that no man should be found to governe a worldly kingdom but Bishops and prelates that have forsaken the world and are taken out of the world and appointed to preach the kingdom of God ...... To preach Gods word is too much for half a man and to minister a temporall kingdom is too much for half a man also each of them requires a whole man therefore one can not well do both He that avengeth himself on every trifle is not meet to preach the patience of Christ that a man should forgive and suffer wrongs He that is overwhelmed with all manner of riches and doth but seek more daily is not meet to preach poverty He that will obey no man it not meet to preach how wee should obey all men ..... Paul saith God sent mee but to preach A terrible saying verily for Popes Cardinals Bishops If he had said Wâ— unto mee if I fight not and move not Princes unto warre or If I increase not S. Peters patrimony as they call it it had been a more easie saying for them Christ forbidds his disciples to climbe above Lords Kings and Emperours in worldly government but also to exalt themselves one a bove another in the kingdom of God But in vain for the Pope would not hear it though he had commanded it ten thousand times Gods word should rule only and not Bishops decrees or the Popes pleasure He hath many such passages against the governement of the Pope and prelates And also of the doctrine of faith he speakes well as Fol. 43. he saith Thou wilt say If love fulfill the law then it justifieth I say That wherewith a man fulfilleth the law â—declares him justified but that which gives him wherewith to fulfill the law justifieth him By justifying understand the forgiveness of sin and the favour of God Now saith the text Rom. 10. the end of the law or the cause wherefore the law was made is Christ to justifie all that believe that is the law is given to utter sin to kill the consciences to damn our deeds to bring unto repentance
created by God and infused into the soul whereby that man is made acceptable unto him Here a new controversy is started about the word Justificare some said It must be taken effectivè to make just and not declarativè Amongst those was Soto but the Caâ—melite Marinarus would prove from Rom. 8. by the judiciall process of accusing and condemning that justification must also be a judicialact Hereupon was another sharp dispute Whether the habite of grace be the same with the habite of charity or a distinct one The Scotists held the first part and the Thomists the later In this neither party would yeeld into the other Then they dispute Whether beside that inherent justice the justice of Christ be imputed unto the justified person as his own All said Christ dd merite for us and we are made partakers of his righteousnes but some loved not the word Imputed because it is not among the Fathers and for the bad consequences which Lutherans draw from it to wit this only is sufficient without inherent righteousnes the sacraments confer not grace punishment is abolished with the guilt there remaines no place for satisfaction c. These contentions were fostered by sundry persons upon several interests the Imperialists would had them leave the doctrin and the Pa palines sought a way to divide the Councel and so a void the apparent or aimed-at reformation others sought to deliver themselves from appearing and heavier incommodities in Germany and they feared dearth and others had little hope to do good At that time the Emperour sent Letters unto the Pope and unto the Councel representing a necessity of holding the Councel on foot for avoiding mis-reports if it be dissolved and he promised to bend up all his wit to keep Trent secure he earnestly entreated that they would not handle controversies lest the Protestants be provoked with contrary decrees and therefore to treat of reformation only or at most medle with points of lesser weight The Pope was desirous to be freed of the Synod but to gratify the Emperour in respect of the present confederacy he wrote unto the Legaâ—s to hold the Councel a foot but without any Session untill he give new advertisment and to entertain the Prelats and Divines with congregations and such exercise as seemed best July 25. a Jubilee was published at Trent to pray for good success unto the German warrs and the Session was adjournied untill a new intimation and the congregations were discharged for 15. dayes nor did they sit untill the 20. day of August Then the Legat de Monte judged it inconvenient to suspend the Fathers any longer but De Sancta Cruce a man of melancholy nature took it upon him When they came to the congregation this Legate and three Bishops and three Generals were deputed to frame the Decrees and anathematisms So he set on edge the heads of the former opinions shewing that the points were weighty and should be sifted and he gave place to other controversies as whether a man can be assured of grace Some said It is presumption pufts up and makes a man negligent Of assurance of grace in doing good and to doubt is more profitable and meritorious to this purpose they cited Eccles 9. 1. and 1. Pet. 1. 17. and some testimonies of the Fathers Those were Vega Soto c. On the other side Catharinus Marinarus and others alledged other passages of the same Fathers and they said The Fathers had spoken occasionally somtimes to comfort and at other times to repress but if we hold close to the Scripture it shall be more certain seing Christ said often Believe that thy sins are forgiven but He would not give occasion of pride nor drowsiness neither would he deprive men of merite if doubting were usefull The Scripture bids give God thanks for our justification which we can not do unless we know that we have obtained it St. Paul confirmes this when he willeth the Corinthians to know that they are in Christ except they be reprobats The Holy Spirit beares witnes with our Spirit that we are the children of God and to deny his testimony is no less then to accuse them of temerity who believe the Holy Ghost speaking with them for S. Ambrose saith The Holy Ghost never speaks to us but when he makes known that he speakes then they added the words of Christ The world can not receive the holy Ghost because it knowes him not but the disciples know him because he dwelles in them It is like a dream to say A man hath received grace and can not know whether he hath received or not The other party shrunk a little with the force of these reasons some granting a coniecture and some confessing a certainty in the Apostles and Martyres and them who have been lately baptized and some by extraordinary revelation Vega fearing conformity with the Lutherans said Certainty is not Divine faith but humane and experimental as he who is hote is sure by sense that he is hote Then the defenders of certainty ask Whether the testimony of the Holy Ghost can be called Divine and whether every one be tied to believe what God reveeles They went so far in sifting this question as who listeth may see in the large history that the Legate willed them make an end of it It was twice commanded to leave it as doubtfuli but their affections led them to it again Then the Legate propounded to speak again of preparatory works and the observation of the law whereupon depends the question of free-will So sixe Of free will articles were framed as maintained by the Protestants Of the first God is the total cause of our works both good and bad Some said It was a fanatik doctrine condemned antiently in the Manichees Abelhard and Wicklif and deserves not dispute but punishment Marinarus said As it is foolish to say No action is in our power so it is absurd to say Every action is in our power seing every man findes that he hath not his affections in his power Catharinus said A man hath no power to do moral good works without Gods special assistance Vega spake a while with ambiguity and concluded there is no difference in this point But it seemed unto some to be a prejudice to reconcile different opinions and composition is for Colloquies Here arose that question Whether it be in mans power to believe or not to believe The Franciscans said As knowledge necessarily followes demonstrations so faith followes persuasions and it is the understanding which is naturally moved by the object and experience teaches that no man believes what he willeth but what seemes true and none could feel any displeasure if he could believe what he pleases The Dominicans said Nothing is more in the power of the will then to believe and by the determination of the will only a man may believe that the number of the starrs is even The second article was to the same purpose On the third
by act of Parliament to be in the power of the Church now publickly professed within the realm So the deprivation of Ministers is in the power of the same Church As for the deprivation of Bishops admitted since the Kings coronation it is thought meet that the same bee likewise in the power of the Church and the same deprivation to extend alswell from his function of the Ministry as feom the Benefice that the same may be declared vaiking and conferred of new as if he were naturally dead V. Causes of deprivation are heresy papistry Causes of deprivation common blasphemy periury adultery fornication incest slaughter theft common oppression common drunkennes usury against the lawes of the realm not residence and absence from his flock and office by the space of 40. dayes together in a year without a lawfull impediment allowed by the next gen assembly plurality of Benefices provided since the Kings coronation is cause of deprivation from them all except one whereunto the possessor will adstrict himselfe dilapidation of the rents of Benefices Simony The form of process to deprivation shall be a libell The forme of Procesâ— indeprivation and precept on 40. days warning if he be within the country or 60. days if he be without To be directed by the Church and such Commissioners thereof that elect or admit the person complained-on Summoning him to compear and answer unto the complaint And incase of absence at the first summons the second to be directed in like manner With certification if he fail the libell shall be admitted to probation and he shal be held Pro confesso After the decreet pronounced if the person think him selfe wronged it shal be lawfull unto him to use appellation unâ—o the next generall assembly and intimate the same within ten dayes otherwise the decreet to have present execution 6. The summons raised unto this The troublous Processe against Ro. Montgom day by the Eldership of Sterlin against Robert Mongomery sometime Minister there upon their sentence of suspension against him from the function of the Ministry to be allowed by the Generall Assembly and further tryall to be taken concerning his life doctrin and manners and other things that the Assembly shall lay to his charge was read The same Robert being present is required to answer He alledges that the Church should not allow any thing deduced against him in that process because he was never lawfully summoned thereunto he knew nothing of that suspension from the Ministry but only by bruit nor ever was the same intimated unto him and in so far as the process beares personall intimation unto him of the suspension he takes instrument and offereth to disprove the same in that point The Assembly notwithstanding these allegeances findes the said process decreet and intimation to be orderly deduced and the sentence of suspension well proceeded given Reserving unto the said Robert in the second instance liberty to seek reduction and remedy as appertaines He being further accused of contraveening the said sentence of suspension by preaching the word and Ministration of the Sacraments confesseth it and pretends ignorance of the sentence given Then the Lord of requests delivers a writing from the King declaring that it is his will the Church shall not trouble the said Robert for any thing concerning the bishoprick or that may result thereupon or for any other cause bypast committed by him but that it may be handled before his Majesty This Letter is reverently received and read openly and the Brethren praise God that the King was pleased to send his Commissioner unto the Assembly as for the action by the assistance of God such attendance shall be given thereunto in respect of his Hieness that nothing shall be handled belonging to Civill power aâ—d nothing but uprightly sinceerly and with just judgement shal be pronounced against him as they shall answere unto God and his Majesty In Sess 7. a plain and large discourse was openly made of all the diligence of the Brethren to whom Commission was given in the last assembly concerning Ro. Mongomery and the copies of the charge given to him with the execution hereof With the which discourse and former confession of the said Robert that he had preached and ministred the Sacraments after the decreet of suspension the assembly in one voice findeth the said decreet and sentence contraveened and violated by him and delayeth to decern upon that contravention untill the next day at their first conveening The said Robert demandes the answer of the assembly whither they will accuse him upon any thing concerning the bishoprick or any thing resulting there upon and he requires a copy of the large discourse made verbally by the brother to the effect he may answer to every point thereof He is bidden remove till the assembly be advised and give their answer Within a litle space compeares John Burn Messinger and by vertue of our Soverain Lords Letters delivered by the Lords of the Secret Counsell dischargeth the brethren of the Generall Assembly the Moderator and his Assessors from directing any citations against Ro. Mongomery or using excommunication innovation slandering or troubling him in his ministery for aspiring to the Bishoprick of Glasgow or for calling or persuing his brethren for the same or for any promise made by him therein or for any other thing depending there upon in time bypast Under the pain of rebellion and putting them to the horn Certifying them if they fail he will denounce them Our Soverain Lords rebells Of the which charge he deliveres instantly a copy subscribed with his hand The said Robert is called-in again but he was gone Thomas macgy a Minister is ordained to warn the same Ro. mongomery to compeare the next day In Sess 8. Robert Mongomery is called and compeares not but by William Mongomery his proctor who produces an appellation whereof more followes Thomas Macgy is called and declares that yesternight at command of the Assembly he had warned the said Ro. mongomery to compear at this hour before this assembly personally in presence of Wa. Hay Jo. Couper and An. Ker Ministers and that he promised to compear personally The same did these Ministers testify to be true Then some enormities were produced and read where of the same Robert was said to be guilty to wit 1. negligence and corruption of doctrin also scandalous conversation for the which he was suspended 2. Contraveening of the suspension in Glasgow Sterlin and in the Kings Chappell 3. Violating of his promise made to the presbytery of Sterlin that he should continue and wait upon his cure 4. Horrible oaths in the face of the Assembly denying with protestation before God the intimation of the suspension 5. Raising and executing letters and procuring them by sinistrous information for overthrowing the disiplin of the Church 6. Usurping another mans flock and that being accompanied with armed men after the suspension 7. Charging the wholl assembly under pain of
the worde and sacraments and other things belonging thereunto doth acknowledge neither Pope nor any humane Magistracy nor the Preachers themselves for Head and Lord but only Jesus Christ after whose lawes will and commandements the Church should be ruled and unto whom both Preachers and Elders and deacons and also the whol Christian Church of whatever rank should be obedient But it were longsom now to declare this it is sufficient to hint it in a worde If the liberty and ministry of the Churches should absolutely depend upon the Magistrats and their commandes a great confusion would follow the purity of doctrin might soon decay all enormities abound and piety would fail as by the grace of God the greatest part of the Magistrats do well understand and may know yet better when they shall duly hear the answer of the Churches against the unjust complaint of some who seem to stand for Libertinisme more then for Christian liberty for when there is no end of their complaints and as it shall be found true they with their written and printed Remonstrances will not be directed by the High States themselves so the Church must apologize for the cause of Christ and his Gospell howbeit wee do it not unwillingly and would rather plead it by word of mouth But to return unto the purpose it hath so far come that it hath been propounded unto his Princely Excellency and the high States as reasonable that in no town or willage should be any convention or consistory but with advice of the Magistrats of the towns or of the States by which the meetings and Ministry of the Church should be brought into great danger but his Excellency and the States understanding the cause better have established the former ordinances and administration whereby it may be seen that the Churches have increased and multiplied Afterwards by the pacification of Ghent and by the death of those great Commanders then Governors of the other Netherlands it came to pass that not only in Holland and Zeeland was Popery forsaken and the preaching of the Gospell accept but also the good subjects in Brabant Flanders Gelderland Friseland the bishoprik of Utrecht the land of Overisel c. have begun to embrace the trueth whereby in some places publickly in other places howbeit privily in houses yet in great assemblies of people and also with the knowledge and consent of the Magistrats Gods worde is preached c. So far there Before that time Gaspar Colhaes a Minister at Leiden who had been a priest in time of Popery and yet had professed the Reformed Religion in time of the persecution had made no small sturre for the government of the Church as he had also retained other dregs of Popery and other preachers likewise So that the Churches of the Netherlands was seldom free of one stichler or other yet alwise maintained and keept pure by the vigilancy of Synods and by protection of Magistrats from the corruption of such subdolous Ministers In time of the troubls moved by Colhaes the States of Holland called for one Minister out of each Classis and sent two Commissioners Gerhard van Wingaerd and Leonard Caesenbrood unto them requiring them to shew the form of the Church-government and to shew the distinction between the Civil and ecclesiastical government Those answered The Church-discipline was considered and penned by the Synod at Dort in the year 1578. which was authorized by the High The distinction of Magistracy Ministry States And they had been traduced unjustly that they would have usurped dominion over the Magistrates for they acknowledge themselves to be subject unto the Magistrats as any other subjects are both for body and goods except only that according to Gods worde they may exercize the Office committed by God unto them conform unto the writings of the Prophets Apostles As for the distinction of the Offices they gave it in write whereof the authentick copy Triglandius Lib. cit saith he hath not seen but he gives the summa of it from another to wit Both Offices are ordained by God both are preservers of godly righteousness both should be reverenced for conscience sake The Magistrate should not only preserve godly righteousness but provide for the commonweel-fare in which respect Church-men as well as others are subject unto them in body goods the Magistrat's Office is to establish and promote by their authority and example so far as concerneth the outward man that Gods Worde be obey'd but the Office of Ministers is to set that Worde before the people with faithfull teaching and godly conversation The Office of the Magistrat is to compell the despisers and falsefiers of Gods word that they hinder not the outward peace of the Church and if any do disturbe it to punish them with imprisonment or other punishment in hody or goods And the ministers should exhort the people in Christ's name to serve God peaceably and to shew forth their dutifull regarde of Gods worde and should call unto repentance the inward man that is the spirit or soul with spirituall weapens that is by preaching eternall life and threatning everlasting death The Magistrats office is to ordain punishment in body and goods and according to circumstances of oceasions to mitigate or straiten them And the Ministers should prudently exercize the exhortations and menaces that are prescribed in Gods Word and the excommunication The Magistrate should provide that the external peace of the Church as the Civil peace be keept safe and as occasion requires to punish the transgressions of the disturbers And Ministers should endeavour out of love that according to the rule of discipline in Gods Worde the souls of offenders may be brought unto salvation The Magistrate should preside when punishments of life or goods are handled And Ministers govern in the Church-counsell when matters of conscience are judged The Ministers and Church-counsel should appoint the discipline of the Church according to the rule of Gods Worde and the Magistrate hath power by himself whether present or absent to examine it and if he dissallow any thing therein he may commande the Church-men to reform it according to Gods Worde The Magistrate as also the Church hath power to seek and to use their authority if need shall be that Ministers of the Worde be called and the Church be provided with them and also to punish the faults even in the pulpit that deserve Civil punishment and it is the office of Ministers and Elders to choose persons sufficient for the office and then to present those before the Magistrate that he may approve them if there no be lawfull impediment which then should be confirmed by the Ministers When the Church shall be troubled with any division it is the office of the Magistrate to call together a Church-assembly and to rule it as concerning the external action But when the Church is in peace it belongs unto the Ministers to call the Ecclesiasticall assemblies and to preside in
them Seeing Ministers have no commandes of their own but only the commandes of Christ they may not domineer over the consciences of the people but the Magistrates have power to commande the Bodyes and goods of their subjects The Church-ministry is more like a fatherly then a Kingly power and therefore their estimation is preserved according to their reverent teaching and by honest entertaiment which the Magistrate procures provides But the Magistrate hath Civil compulsion â—ver all his subjects as well Ministers as others and must be honoured by them all with obedience subjection and paiment of tribute So far he III. When the Queen-mother had gotten the whole government of Troubles of France under Charles 9. France then her rage and the pride of the Guises was not against particulare assemblies persons only but they sought the destruction of all the Nobility and people who followed not the superstition of Rome whence arose intestin warrs in France once and again and the third time within nine years for when the Queen sawe the loss of her excellentest Captains or that faction sawe no appearance to prevail they could fein peace to the end the reformed may lay their weapons aside and then be taken unaworse The Apostate King of Navar was killed by a small pellet at the seege of Roan he being deadly wounded was carryed to Paris and through vehemency of pain died desperatly French Commentar Lib 5. The Reformed had but a few Cities Lions fell from them by the craft of their Governor and the Reformed within it were robbed and murdered their churches were burnt but some escaped into the castle of S. Sebastian and from thence took their refuge into other places namely unto Geneve In Dolfeny the Cities Valentia Vienna Roman and Mantill took part with the Nobles of the Reformed Religion So in Languedoc did Nemeaux Montpelier Caster-albien and some cities of the Rhodes of Sevenas and of Vivaretz they had also Montalban and all the circumiacent places Orleance and the cities there adioyning and Rochell In all parts of the realm were some Protestants but they were exiled out of the Popish towns whereby the Army of the Prince of Condee was the greater The cruelty used in Lions moved the Protestants to arise in others places so many were slain in every Province for the Papists burnt the Reformed Churches and on the other side they cried Places of idolatry should be demolished So they burnt the Popish churches Ibid. Lib. 8. In the second warrs Pultrotz Merae a souldier of Lions being sent with Letters of Mons Soubize unto the Admiral Caspar Coligny warring for the Reformed in Normandy did insinuat himself into credite with the Duke of Guise and killed him with a pistoll Whereupon the Queen consented into a peace and Pultrotz was drawn a sunder by four horses at Paris This peace continued in some manner for five years but hote was the persecution in the year 1570 the persecutors russhing into the houses of the Reformed and without pitty murdered man wife and children they choaked some with smoke and threw others unto doggs They did easily obtain edicts from the King and dispensations from the Bishops against the Hugonots as they contemptuously called them But the most horrible murthering was in the year 1572 for that barbarous and infamous massacre When the King and his mother could not prevail by open violence they went about by slight and falshood to wit they contracted Margarit the Kings Sister unto Henry King of Navar being scarcely twenty years old the marriage was solemnized August 17. by the Cardinal of Bourbon hether were all the chief Protestants of France invited by the Kings Letters full of love Before the appointed day Joanna the widow Queen of Navar had a paire of gloves sent unto her from the Court at Paris wherewith she was killed On the 24 day of August certain souldiers were appointed in sundry places of the city to be ready at a watch-word and when the Reformed were secure they were barbarously murdered in their chambers when they had killed the Admiral they threw him out at a window then they cutted off his head and sent it unto the Pope they cutted off his hands privy members and rolled his body three dayes from street to street and at last drew it into the place of execution without the city and hang'd it by the feet this bloody execution continued many dayes how many were murdered within that City may be guessed by what Ja. Thuan Lib. 52. writs that he heard a goldsmith Cruciarius very worthy of the gallows vaunt that at that time he had slain with his own hand 400. persons and afterwards being troubled in conscience removed himself from the company of men and became an Anachorite When the hottest of theirfury was over the King commanded the King of Navar and Prince of Condee to come unto him he told them that now he had attained sure remedy of setling the warrs and he had spared them in respect of their consanguinity and will yet spare them on condition that within three dayes they will renounce their heresy and return into the bosom of the Roman Church The King of Navar was dashed at such hard words and answered with fear He will obey the commands whatever if his body and conscience be permitted free The Prince spake more confidently urging the Kings oath that he had given unto the Protestants and professing all obedience excepting Religion The King Charles 9. calleth him obstinat and seditious and threatned him with death within three dayes Thuan. Lib. 52. On thurseday following which was Aug. 28 Charles commandeth a procession through Paris wherein he went personally to give God thanks publickly for the happy success of his enterprice And the same day he published an edict shewing that he was the author of the Admiral 's death and of those his adherents not for Religion said he nor of purpose to violat the edict of pacification but to prevent their conspiracy against his person and his mother and the King of Navar and other Nobles standing in his favor and he commanded that none of the Reformed Religion should have any privat or publick assemblies under pain of losing both goods and lifes untill he be further advised Additions to the 10 book of Comment The reader may judge how the first and last part of this edict do agree he professes that he intendes not to violat the act of pacification in which he had granted liberty of Religion in August 1571. and in the last words he discharges their assemblies as for the conspiracy even the Papists believed it nor saith Osiander ex Nigri His dissimulation appeares yet more that in the same edict he commanded all the Protestants to abide at their own houses under his protection and in the mean while he had sent commande unto the governors of Provinces and cities to practize the like cruelty every where and so 500 were killed at Tolouse 800. at