and People might be stirred up to zeal and study of good works 12. A form of hearing Confessions and prescribing pennance was ordered Ca. 13. Eight principal vices were declared that all men might know them and by the help of God abstain from them Ca. 14. Bishops were commanded to read more diligently the Scriptures and writing of the Fathers and to preach unto the people Ca. 17. Bishops and Abbots should not permit wanton jests in their hearing but have with them the poor and needy and the word of God should be sounding beside them Ca. 35. As the Lord commandeth no servile work should be done on the Lord's day nor Markets be held Ca. 39. Tithes should be given fully Ca. 40. Prayers and Oblations should be made for the Emperour and his children that God would preserve them in all felicity in this world and of his mercy make them rejoice with the holy Angels in the world to come 4. At Cabilon it was ordained that Bishops and Priests should read the Scriptures diligently and teach their people they should maintain and erect Schools for young ones Priests and Monks were rebuked which did perswade people to give liberally unto Churches and Monasteries that themselves might live at more ease and they order that all such goods as Parents at their death had given foolishly should be restored unto their children Bishops and Priests should not be drunk for how can such rebuke the people They should not meddle with civil affairs nor exact any thing from the inferiour Priests nor for chrism nor for dedication of Churches or ordination of Priests They who give publick scandal should make publick repentance Concerning Pilgrimages they note many faults Clarks think themselves free from discharging their office and cleansed from their sin if they go to such or such places Laicks think they may do what they will if they go thither and pray Noblemen under pretext of Pilgrimage to wards Rome or Turone do spoil many poor subjects and poor folks go in Pilgrimage that they may have the more free occasion of begging and many times say that they are going thither when they have no such purpose and some are so foolish that they think the only sight of such places cleanseth them from their sins And how all these things may be redressed they expect the will of the Emperour and not a word of reformation by the Pope 5. At Aken was a Councel by command of Lewis the Godly There it was decreed amongst other things First That every Church should have sufficient maintenance for the Priest that none need to beg 2. None of the Clergy of whatsoever degree should wear any cloath of Scarlet or such precious colour nor have rings on their fingers 3. Prelats should not have too large houses nor many horses nor frequent harlots nor play at dice nor have gold or silver on their shoos slippers nor girdles Whence may be understood the pride and pomp of Prelates in those daies which gave occasion unto Platina to say O if thou Lewis wert now alive the Church hath need of thy holy statutes and censure all orders of the Church are now so luxurious and voluptuous thou wouldest see now not only men which haply might seem light but horses and other beasts cloathed in purpure with a company of young men running before and another of older following after not upon Asses as Christ did who is the only example of living well upon earth but upon fierce and harnished horses as if they were triumphing over an enemy I will not speak saith he of their silver vessels and precious houshold-stuff seeing the ancient dishes of Italy and ornaments of Attalus and vessels of Corinth are nothing in respect of them and what follows on this their intemperance I forbear to mention 6. At Melda upon the River Matrona was a Synod assembled by Charls the II where among other Canons it was decreed First That every Bishop should have in his house one which according to the pure mind of the Catholick Fathers who is able to instruct the Priests in the faith and commandments of God lest the house of God which is his Church should be without the Lantern of the Word 2. That Presbyters should not be suffered to continue abroad but that they dwell at their Church 3. A charge was given in the name of Christ unto all Bishops unto Kings and all in authority and unto all who have power in election and ordination in any Order Ecclesiastical that none be admitted by simony by whatsoever faction promise or gift either by the person or another for him 4. That no Bishop do retire into a remote place for his own ease and so neglect his charge but that he visit his Parishes diligently and he with his children live in chastity sobriety and hospitality 5. That the damnable custom of some Bishops be amended who never or seldom visit their people although the Lord hath said I have set thee a Watch-man c. 7. At Rome was a Synod of 47 Bishops convened by Pope Leo the IV at the command of Lotharius where these former Canons were confirmed in other words and moreover that a Bishop should not be consecrated unless the Clergy and People do crave him Priests should be diligent in searching the Scriptures and in teaching the people and should not permit games in their sight Priests should not be taken up with senory hunting hawking or any rural work nor go abroad without a sacerdotal habit Abbots must be able to cognosce and amend whatsoever might be done amiss by their brethren 8. At Valentia An. 855. was a Councel by command of the same Lotharius there was three Metropolitans Remigius of Lions Agilmar of Vienna Roland of Arles and 14 Bishops with a venerable company of Priests and Deacons Six Canons were enacted The first for eschuing all new-coined words in doctrine Ca. 2. God foreknows and hath eternally foreknown both the good things which the godly were to do and the evil which the wicked were to do because we have the voice of the Scriptures saying O eternal God which knowest all things and hid things ere they be done Dan. 13. we faithfully hold and it pleaseth to hold still that He foreknew that good men were to be good by his grace and according to the same grace were to receive everlasting reward and that he foreknew that the wicked were to be wicked through their own wickedness and were to be damned with everlasting punishment through his justice as the Psalmist saith Power belongeth to God and unto him belongeth mercy that he may render unto every one according to their works and the Apostle teacheth To them who by patient continuance in well doing seek glory and honour and immortality he gives eternal life but unto them which are contentious ...... And again In flaming fire rendring vengeance on them which know not God .... And that the foreknowledge of God did not put upon any evil man any
Boniface in these words As for these things whereof you demand what should be received and what refused especially of Fowls as Jaws Crows and Storks Christians should never eat of these and far rather should they abstain from Hares Bevers and wild Stags Like a Manichean he speaketh against the Apostle 1 Tim. 4. In another Epistle he biddeth Boniface exact a Tribute of the Sclavi lest sometime they challenge their own land and by paying Tribute they may know that their land hath a Superiour Who gave him their land he now will incroach Nevertheless in another Epistle he saith he did swound when he read in a Letter that Boniface had sold Palls for money He sate about 10. years and died an 752. 8. STEPHEN the I. died on the third day after his coronation Some do not reckon him 9. STEPHEN the II. was offended with Aistulph who exacted Tribute from the Church-lands and because it was refused took up Arms. Stephen seeing no appearance of aid to come from the Emperour did advise with the people that some writings might be directed unto Pipin The Letters The Popes Letters unto France began thus Unto the most excellent Lords Pipin Charls and Carloman three Kings and our Roman Patriciâ and unto all Bishops Abbots Priests and Monks and to the glorious Dukes and Counts and unto the whole Army of the Kingdom of France Stephen Pope and all the Bishops Priests and Deacons Dukes Counts People and Army of the Romans all being in anguish Observe this was not of the Pope only nor of the Clergy only but likewise of the Dukes and other people and 2. the names of the Kings is set before the Pope's name With how dolefull and bitter grief we are encompassed on every side with how great perplexity and doubtfulness we are distressed and how many tears our eyes do shed because of the continual troubles which are multiplied upon us we think that the smallest parts of all the elements do declare for who beholding our tribulations will not mourn Who hearing our calamities will not howl Therefore let us remember the words of good Susanna Affliction is on every side and we know not what to do O ye most truly Christians behold The daies of trouble the daies of mourning and bitterness are come upon us seeing it is come as we were fearing from the Lombards for we are afflicted distressed and on every side besieged by their most ungodly King Aistulph and that Nation and with the Prophet we pray the Lord saying Help us O Lord of our salvation and for the honour of thy name deliver us and again Take the sword and the shield and arise to help us For behold please to know how the Covenant of peace is violated by the foresaid wicked Aistulph and his Nation and we could obtain nothing that was capitulated and confirmed by bond of Sacrament And now because no condition is kept unto us and on the first day of January all the Army of the Lombards have made their randevouz in Tuscia and have camped at the Gates of Saint Peter and Saint Paul and the Gate Portuen and Aistulph himself with another Army have fixed their Tents at the Gate of Salaria and other Gates and hath oft said unto us Open unto me the Gate of Salaria and I will enter into your City and give me your High-Priest and I will shew clemency unto you If not beware lest when I have battered down your Walls I kill you altogether with the sword and let me see who can deliver you out of my hands Wherefore we could scarcely direct this Bearer by Sea with these Presents unto your Christianity we have written them with many tears Wherefore our Beloved I beseech you and as if I were present I adjure by the mysteries before the true and living God and before Saint Peter the Prince of the Apostles that with great speed you help us lest we perish seeing under God we have committed all our lives into your hands forsake us not Our Beloved come forward and help us who under God flie unto you that when you have brought forth good fruit may in the day of the future trial say Our Lord Peter Prince of the Apostles behold us thy clients we perfecting our course have kept the faith the Church that was commended unto thee we have defended and delivered from the hands of the oppressours and we standing without spot before thee do offer unto thee the children which thou didst commit unto us safe and sound from the hands of their enemies Then both in this World and that to come ye shall receive the joys of heavenly rewards After this the Pope sent another Epistle in the name of Saint Peter as if it Another Letter in the name of Peter had been written from Heaven it beginneth thus Peter called an Apostle Grace and Peace and Power to deliver the holy Church of God and the people of Rome committed unto me from the hands of their enemies be fully given from the Lord our God unto you most excellent men Pipin Charls and Carloman three Kings and to the most holy Bishops Abbots Presbyters and all religious Monks and also to the Dukes Counts and all the general Armies and people of France I Peter Apostle whilest I am called by Christ the Son of the living God through the pleasure of the Supream clemency and ordained by his power to be enlightner of all the World the Lord himself our God confirming it with these words Go teach all Nations and again Receive ye the Holy Ghost whose sins ye forgive Wherefore all who hear and fullfill my preaching may truly believe that in this World at the command of God their sins are loosed and being pure and without spot they shall enter into that life Therefore I Peter the Apostle of God who have you my adopted children to defend from the enemies hands this Roman City and the people committed of God unto me or to deliver the house wherein I according to the flesh do rest from the prophanation of the Gentiles provoking all your love do exhort and protesting do admonish you to deliver the Church of God which by Divine Power is commended unto me seeing they suffer very great afflictions and oppressions by the most wicked Nation of the Lombards think not otherwise but trust it for certain that I my self am standing alive in the flesh before you And our Lady the Mother of God the Virgin Mary with us doth adjure you with the greatest obligations and protesteth and admonisheth and commandeth c. Behold with what fooleries and impieties they would bewitch the World But Pipin nor his brethren did not levy an Army untill Pope Stephen came into France when he took his journey he commended himself unto Saint Mary and his sheep unto Saint Peter Lib. Pontific Pipin hearing of his coming sent his son Charls an hundred miles to meet him and when he came within three leagues of Carisiac Pipin went forth
anger calleth a Synod for deposition of Photius and restitution of Ignatius and to this end he desireth Hadrian to send his Legates Hadrian dealeth as Boniface the 3. did with Phocas as by dispensing with or rather authorizing parricide they began their supremacy by the same means they increase it He renued the Commission of Pope Nicolaus his Legates and in his Epistle to Basilius he saith He who hath all right of Kingdoms and power of all things hath raised up in these daies thy Kingdom which is protected from above by which the Apostolical Seat may perfect a godly work begun by your authority for the Church of Constantinople ..... Thou art another Salomon for thou hast heard the words of thy father nor hast thou forsaken the instruction of thy mother Ambition drives him to write so flatteringly for they had covenanted that first the Pope's Legates should be Presidents in this Synod which the Pope could never obtain before 2. The Emperour should admit none into the Synod but such who by subscription did acknowledge the supremacy of the Pope 3. Images should be restored 4. None dare write or speak against the Bishop of old Rome by occasion of Photius and Dioscorus who were deposed for their crimes and if any man saith the 21 Canon of this Synod according to the election of Caranza be so bold he shall incur the like sentence with Photius and Dioscorus 5. If any general Councel shall be assembled or any question or controversie fall out concerning old Rome they may with due reverence inquire of it and hear determination but say nothing boldly against the High-Priests of old Rome They called this the eighth oecumenical Councel so saith Bellarm. de Conc. lib. 1. cap. 5. but neither with consent of all the present Bishops as Anastasius who was one of the Legates testifieth and after him Ph. Morn in Myster nor maketh Zonaras mention thereof although an Image-worshipper neither did the Greek Church consent thereunto as appeareth plainly First When Ignatius was dead the same Basilius assembled another Synod annulled all the Acts of the former and restored Photius 2. The Greeks agreed with Pope Eugenius and his Bishops that the Councel of Florence An. 1439. should be called the eighth oecumenical Councel It is here to be marked that this Councel was called in the name of Basilius although the Legates of the Pope were Presidents At that time it was agreed that the Bishops of Rome and Constantinople should both be called Universal the one Universal Pope and the other Universal Patriarch not that the Patriarch did take unto him the right of other Bishops but that he should have the next place after the Pope saith Onuphrius in Annotat. on Platin. in Boniface the III and in this manner the Pope had some authority in the East for a space Neither was Adrian less carefull in the West for he blowed And in the West by craft sedition among the posterity of Charls and where he heard of any Bishop of action or esteem he catcheth him with his bait of a Palle or Bishop's Robe or with some higher Title and if that could not insnare them he could set one mortal foe against another he set up Actard who had not entred into orders against Hincmarus a worthy Bishop of Burdeaux for maintaining the liberty of his Nation although he had once given him a Palle and had written unto him thus The report of thy Holiness comes never to my ears but with praise c. But then he pursueth him to the uttermost Ph. Morn in Myster ex Adriani Epist. ad Synod Trecen ad Actard and another ad Hincmar Also at that time Hincmar Bishop of Laudun gave some of his Church lands to Charls the Bald and the King gave the same to a Captain Nortman thereafter the Bishop desireth these lands to be restored and because Nortman would give them to none but the King from whom he had them the Bishop assembled a Synod at Veruina accused and condemned him Nortman appealeth to Rome the Synod rejects his appellation and because he would not obey their Decree another greater Synod was assembled at Atiniac where Nortman was condemned again and promised to obey the King's will and of Hincmar Bishop of Rhemes who was Uncle to the other Hincmar Ph. Morn in Myster In this Synod the Bishop of Laudun was accused of disobedience unto his Metropolitan and that for some personal wrongs he had excommunicated all the Priests of his Diocy and had hindred them from exercing their function He confesseth his errours and was deposed Then Nortman and this deprived Bishop His pride is opposed conspire together and informed Pope Adrian of all He advocates the cause to Rome and summoned the Bishop of Laudun and all his accusers to appear and so soon as he heard that the King would not consent he sent other Letters unto the King calling him a tyrant perjured false a Church-robber c. In his Letters both to the King and Bishop of Rhemes he saith We will and by our Apostolical authority we command Hincmar Bishop of Laudun and his accusers to compear personally at the Church of the Saints before our clemency that his cause may be judged Behold yet more In the mean time died Lotharius King of Lorain Charls the Bald and Charls the Fat strove for Lorain Adrian interpones his authority in favour of the Emperour Lewis the II and menacing after a more thundring manner then all his Predecessours he writes to the King and to the Bishops and Barons of France and namely to Hincmar Bishop of Rhemes thus Let no mortal be so bold as to invade the Kingdom of deceased Lotharius which by right of inheritance appertains to the Emperour Lewis our spiritual son if any presume to do not only by the ministry of our authority shall it be annulled but he shall be fettered with the chains of our curse and he being deprived of the name of a Christian shall be surely ranked with the Divel and if any Bishop either by suppressing the authour of so villanous hardiness or by not resisting shall consent let him know that he shall be judged not a Bishop but an hireling Nevertheless Charls the Bald entreth into Lorain he is received by the Barons and Prelates and crowned by the Bishop of Rhemes Adrian then charged Charls under pain of his curse to leave off that enterprise and he commanded Hincmar Bishop of Rhemes to execute his censures against the King to forsake him and not to bid him God speed The King's answer is large and the answer of Hincmar may suffice for both First concerning the Bishop of Laudun he saith Let your authority know that I have no power to send Hincmar nor any other Bishop of the Diocy of Rhemes and far less a Bishop of any other Province unto Rome or any other part except my Lord the King command them neither dare I my self go without the bounds of the Realm without his
the person of an High-Priest but plaiest the Tyrant under the Coat of a Shepheard we find thee to be a Wolf thou art called a Father but falsely and thou shewest thy self a Judas by thy deeds when thou callest thy self the servant of servants thou contendest to be Lord of Lords and according to the discipline of Christ our Saviour thou art the lowest of all the Servants of God's Church but in ambition thou runnest headlong whatsoever pleaseth thee is lawfull and thou art become a drone to Christians What remains but to call him the Antichrist whom the Romanists call the third Elias They conclude For these causes we with our brethren and collegues will neither stand at thy command nor acknowledge thy voice neither do we fear thy Bulls and Thunders c. Of his Primacy they say The Holy Ghost is the Authour of all Churches how far soever they be separated thorow the World the City of our God whose Citizens we are belongeth to the four airths or corners of Heaven it is larger then the City which the holy Prophets have called Babylon because she makes her god-head equal unto the Heaven and braggeth that she is eternal as if she were God having all wisdom and glorieth that she neither erreth nor can erre Ph. Morn in Myster pag. 175. Where also is another Epistle written unto the same Pope drawn out of the French Annals it concludeth thus We will in no way receive thy wicked sentence which is far from the zeal of uprightness unjust unreasonable and contrary to the Canonical laws yea with all the Synod of our brethren we despise and contemn it as unlawfull accursed and fondly pronounced and truly we will not communicate with thee who art a favourer and pertaker with accursed persons and despisers of holy religion we are content with the communion of the whole Church and society of brethren above whom thou exaltest thy self whom thou despisest and from whom thou separatest thy self by thy swelling pride Now we who have experience of thy craft and deceit and also know thy disdain and swelling dominion we yeeld nothing nothing at all unto thee nor thy pride whereby thou indeavourest to overwhelm us all at the pleasure of our enemies whom thou favourest and thou shalt know that we are not thy Clarks as thou vauntest of thy self but if thy pride would suffer thee thou shouldest acknowledge us thy brethren and fellow Bishops Hence it appeareth that they begun by experience to smell out where the Antichrist or the man of pride was 15. When the controversie was between Charls the Bald and the two A lamentation for the Church in her pretended head and remedy petitioned from Kings Kings of Germany for the division of Lorain or as Ph. Morn speaks for marches Luithpert Bishop of Mentz was so respected for his gifts of prudence and holiness that the Kings did refer the deciding of the controversie unto him When the Pope did begin to usurp more and more upon the Bishops of Germany Luithpert writ unto King Lewis thus The present cause permits me not to be silent any longer which if I forsake I cannot be excusable before our Lord Jesus Christ unto whom it appertains and I should be conyict of my promise made unto your Majesty if I sitting in the watch wherein I am set do see danger coming on you and with idle and unfaithfull silence I dissemble and becoming sloathfull I will seem an hireling rather than a Shepheard of the Church the Pastoral care of which unworthy I have taken upon me The dignity of the Church is grievously shaken and defaced in the Seat of Saint Peter even so that by a hid persecution the like hath not been heard not by Infidels or them who know not the Lord but by them ô how to be bewailed who should be guides and governours of the Church they indeavour to advance the doctrine of man above the word of God and the malady of the head if it be not prevented by timely and wholesom medicine must needs spread through the members Ye know the danger of God's people which is fearfully approaching neither can ye be ignorant that the Pastours at which the elements do tremble who should provide for the safety of the weak have left the path-way and themselves run into perdition and they open a ditch to so many as follow them Wherefore I exhort your wisdom who lovest truth and righteousness that according to the wisdom given unto you from above ye would deal with them which know the truth and love righteousness what way the scandals of dissension may be removed which the sower of Tares by his craft ceaseth not to spread and that peace and long wished for unity may be restored unto the Church and the help of watchfulness may be had in time lest foolish negligence give way unto the wounds for all the body of the Church is not yet wounded although the head be smitten with sores and several members seem to be diseased and therefore the infirm must be helped if they will accept of cure by those which are known to be whole and sound or they must be cutt off according to the command of our Physician lest the whole body perish Wherefore it seemeth unto me both necessary and expedient that the religious Prince Charls your brother be in time requested unto this purpose that as well he as the Priests of his Kingdom may meet with you and your Bishops and may be partners of the same work with you that when ye shall by the help of God return peaceably from your intended journy with one consent and common indeavour by the grace of God ye may restore peace and concord unto the Catholick and Apostolical Church according to orthodox doctrine Ph. Morn in Myster pag. 162. Observe here the estate of the Church at that time and that when the head is diseased the body cannot be readily cured but by common authority of Princes and Synods 16. Hincmar of whom I have made mention in Pope Nicolaus was many years Arch-Bishop of Rhemes upon several occasions he did solicit and flatter the Popes and at other times did practice and write against them as is to be seen in Baron Annal. tom 9. and the Cardinal doth accordingly allow The power of Provincial Bishops and disallow him In one of his Epistles he professeth that he had received a Palle from Pope Leo the IV not as a badge of subjection and he avoweth plainly that in doubtfull causes the Provincial Bishops should ask counsel from the Arch-Bishop neither should a Bishop go unto the Pope untill he advertize and confer with the Arch-Bishop neither needeth the Arch-Bishop await for judgment from the See of Rome so far as he hath certain decrees of Canons Laws and Councels And he did forbid his Nephew Hincmar to obey the Pope's citation when he summoned him to Rome In an Epistle to Pope Hadrian the II he quoteth a testimony of Pope Leo
a Cardinal Deacon who when they came to Tibris did not find him for he was gone with Bow and Arrows into the fields neither could any man tell whither he was gone and when they could not find him they returned with these Letters unto the Synod when it was convened the third time By this citation they declare that Peter's Chair doth not preserve a Bishop from becoming a Judas nor from answering before a Synod for his fault Then said the Emperour We have expected his coming that before him we might complain of what he hath done unto us but since we know certainly that he will not come we earnestly desire that ye may know how perfidiously he hath dealt with us therefore we declare unto you Arch-Bishops Priests Deacons and all the Clergy as also unto the Counts Judges and all the people that the same Pope John being oppressed by Berengarius and Adelbert our Rebels he sent Messengers unto us in Saxony intreating that for the love of God we would come into Italy and deliver the Church of Saint Peter and himself out of their jaws And what we have done God aiding us I need not declare when he was delivered out of their hands by my means and restored unto his honour and was ingaged unto us by his oath and fidelity which he did promise upon the body of Saint Peter he caused the same Adelbert to come unto Rome defended him against me did raise seditions and in the presence of our Souldiers he was Captain of the War being arayed with Helmet Breast-plate c. Now let the Synod declare what they do discern in these things All did answer with one voice A strange wound must be cauterized if by his corrupt members he had done ill to himself only and not to all others he might in some way have been tolerated how many chast persons are become filthy by following him How many good persons are through his example become Reprobates Therefore we wish that by the power of your Imperial Majesty such a Monster which is not redeemed by any vertue from his vices may be removed from the holy Roman Church and another set in his place which may go before us in example of godly conversation .... Catal. test ver out of Luithpr lib. 6. cap. 11. Then as Io. Naucler vol. 2. generat 33. writes said Otho Ye Romans unto whom the election of your High-Priest belongeth set God before your eys chuse a worthy man and when he is chosen I will confirm him So with common consent or without any difference and deposed John was deposed and Leo was chosen An. 963. In another Session of the same Synod this is the sum of the oration of Leo It is not unknown that all these evils are entred into the Church through the ambition of Bishops The Emperors power is revived who respecting their own authority more than the peace of the Church have taken that priviledge from the Emperours which Pope Adrian acknowledged to appertain unto Charls the Great in governing the Church and the election of the Bishop of Rome wherefore the reformation of the Church requires that the Constitution of Pope Adrian be renewed Sigon After some disputation the same was renewed and the Decree is in Gratian. dist 63. cap. In Synodo these are the words From henceforth let no man of whatsoever dignity or religion have power to elect a Patricius or Bishop of the highest Apostolick Seat or to invest any Bishop without the consent of the Emperour which notwithstanding must be done without money and he himself must be a Patricius and King But if any be chosen by the Clergy and People let him not be consecrated unless he be approved and invested by the King If any man shall enterprize against this Apostolick authority we discern him subject to excommunication c. At this time Pope John made promise to distribute the treasure of Saint Peter unto them who would kill the Emperour The inconstant Romans were moved with this promise nor did they love the government of a German so they arose against the Emperour He was forewarned and put them to flight Thereafter the Romans dealt for peace they acknowledged the Emperour's clemency and do vow to abide loyal in time coming and for assurance the Emperour would have a 100 persons in pledge So Otho returns into Germany and within a short space Leo was expelled and Pope John was received at Rome Wherefore the Emperour went back and laied siege to Rome did through famine cause them to render When he was entred the City he restored Leo and for taking away the schism he calleth a meeting of the Clergy Benedict the V. who was chosen after John came in his Pontificals into the Synod and Benedict a Cardinal Arch-Deacon said unto him By what right couldst thou put upon thee the Papal Ornaments and Vesture so long as Pope Leo was alive Whom thou didst chuse canst thou deny that thou didst swear before the Emperour that thou without his authority or the authority of his son wouldest never chuse or vote to any Pope He answereth if I have done amiss I pray forgive me Then said Otho It is equitable O Fathers to forgive him seeing he confesseth his fault Benedict did cast himself down at the Emperour's feet and craved pardon Leo deprived him of the degree of Priesthood and the Emperour sent him into Germany with Adaldag Bishop of Hamburg where he died Sigon lib. 7. Now the Emperour made another face on Italy he created many Dukes who afterwards were the causes of many troubles and by their favour the Popes waxed stronger Now also Otho had conquered Pulia and Calabria and was called the Great he ordained his son to be his Successour and caused him to be Crowned Emperour conjunct with himself after the ancient custom of Emperours and then did return into Germany where he died An. 9â4 Pet. Mexia Hist Romanus Emperour of Constantinople had two sons but Nicephorus a valiant Captain was chosen Emperour and not long after he was deprived and slain and then John Zimisces another Captain was made Emperour He expelled 300000 Roxellans out of Bulgaria and annexed that Province unto the Crown and for his victory he made triumph After six years through the treachery of his Subjects he was poisoned and left the sons of Romanus Basilius and Constantine of equal authority Zonar 5. OTHO the II had Wars with the Duke of Sclavonia then with Lotharius The Empire is weakned again King of ârance for the Dukedom of Lorain and Austrich and had good success He married Theophania the sister of Basilius Emperour of Constantinople and with her the Emperour did renounce the Title of Sicily Pulia and Calabria Theod. Ã Nyen in Nemor tract 6. cap. 34. Nevertheless he seeing Otho pestered with so many troubles came into Italy to recover Pulia and Calabria which also he did In the second fight Otho suffered great loss and Basilius might have taken Rome
predestinate only Son On Cap. 12. Our mind is renewed by the exercises of godliness and meditation of God's word and understanding of his law and how much one makes progress from reading the Scriptures and how much his understanding doth highly ascend in so much he is a new man and daily becomes more and more new On Gal. 3. It must needs be that beleevers are saved by only faith on Christ On Phil. 3. Because ye are perfect in faith ye are perfect in conversation placing your hope in the only faith of Christ and walking in a heavenly conversation Catal. test ver lib. 11. 8. The Danes had received the Christian faith about the year 750 by the Conversion of some Nations preaching of Heridag but liberty of religion continued among them some were Christians and some were Heathens all did acknowledge that Christ is God but the Heathens said that other Gods were more ancient and of more power Alb. Crantz in Saxon. lib. 3. cap. 25. sheweth that they rebelled against the Emperour Otho the I. and in the end he and they did agree that the Danes should accept Bishops thorow all their Country and they were the more easily induced hereunto because their King Harald being the son of a Christian Tira a daughter of the King of England was baptized and at this time the Queen Gunhilda and her son Zueno with a great many of the Nobility received the faith and were baptized Otho was present at the baptism of the Prince and called him Zuenotto Harald continued faithfull unto death but Zuenotto did forsake the faith in his fathers life time yet afterward he imbraced it again When Otho had so agreed with the Danes he turned against their neighbours the Wandals At that time Wagrii Winuli Obotriti and Polabi were dwelling along the Coast of the German sea all under one name and language called Wandali His father had subdued them but when they rebelled Otho forced them unto obedience to pay tribute and to accept the Christian religion then inumerable people were baptized and Churches were built thorow Wandalia but they abode not constant untill the daies of Otho the III. and he made Magdeburgh or Virginopolis the first Bishop-seat of the Wandals Likewise Otho the I. sent Aldebert to preach the faith unto the Pruteni and other barbarous people Northwards where the holy man was Crowned with Martyrdom saith Theod. Ã Niem About the year 965 the Polonians received the Christian faith their King Miecislaus was baptized and at his command the idols were broken down and he crected two Arch-Bishopricks and nine Bishopricks Io. Pappus in histor convers gent. About the year 966. Pilgrin Bishop of Patavium and Wolfgang Bishop of Ratisbona went into Hungary to establish religion under King Diezo the father of Stephen of whom it follows to speak in the next Century About the year 988. Vladomir Duke of Russia married Anna sister of the Eastern Emperour Basilius and was baptized at Constantinople and returning home he established the Christian religion according to the discipline and rites of the Greeks thorow his Dominions Io. Pappus ibid. Fascic temp hereupon hath this observation So so while one Nation falleth another riseth that no Nation may glory before the Father of lights CHAP. IV. Of BRITAIN 1. ABout the year 901. Edward the elder King of England expelled the The power of Law-making belongs to the King and not to the Pope Danes out of Essex Mercia and Northumberland At that time the authority of investing Bishops and other Ecclesiastical Benefices as also of prescribing Laws unto Church men as well as to the Laity was in the power of the King and not of the Pope as is evident both by the Laws of Alfred King of England and Guthurn the Danish King of Northumberland and by the election of seven Bishops and the division of five Diocies into ten in one Synod by authority of this Edward as is at length in Sir Hen. Spelman Concil but the Pope would be medling in such matters by way of confirmation Nevertheless the Pope's authority did not derogate from Kings or Princes their power of ruling all matters both Ecclesiastical and Civil within their own Dominions The like is seen in the Laws of his son Ethelstan as is written loc cit and by M. Fox in Act. monime thus I Ethelstan King by advice of Vifelm my Arch-Bishop and of other Bishops command all the Prelates of my Kingdom in the name of our Lord and of all the Saints that first of all they out of my own things pay the Tithes unto God as well of the living Beasts as of the Corns of the ground and the Bishops do the like in their property and the Elder-men .... This I will that Bishops and other head-men declare the same unto such as be under their subjection and that it âe accomplished before the term of Saint John Baptist Let us remember what Jacob said unto the Lord ..... Seeing by this Law I have bountifully bestowed on you all things belonging unto you take ye heed unto your selves and to them whom ye ought to admonish that none of you transgress against God nor me .... Every Bishop should promote all righteousness both of God and the word c. He ordained that in every Burrough all measures and weights should be confirmed by the Bishop's advice and testimony Spelman in Concil pag. 405. In pag. 411. Hoel King of Wales made a Law that no Church-man should be a Judge in Civil affairs 2. In the year 913. Constantine the III. King of Scots gave unto Malcolm A circumstance is changed in the succession of the Scottish Kings the son of Donald the V. the Lands of Cumberland and Westmerland as unto the appearing successour of the Crown hereby making a preparative that these Lands were given by the King unto him which should be next King as afterwards the successour of the Empire was installed King of the Romans prejudging the liberty of suffrages Here by the way it is to be marked that from the first King Fergusius untill Kenneth the III. the King of Scots was by election from among only them of the Blood Royal. In the daies of King Constantine Ethelstan King of England made invasion upon these lands and did so great harm unto the Scots that the King renounced the Crown and would live a Monkish life at Saint Andrews amongst the Culdees Edmund King of England being pestered by the Danes made a League with Malcolm An. 945. and restored the above-named Lands upon condition that the Heir of the Crown should acknowledge the King of England to be Supream Lord of Cumberland and Westmerland even as afterwards the King of England did unto the French King for Normandy c. This designation of a successour was occasion of great troubles for Kenneth the III. made Malcolm the son of King Duffus Governour of those Lands and afterwards he would have preferred his own son unto the Crown but the
was this the Custom of Scotland onely to Govern the Church by common consent of Culdees or Presbyters which in Scripture are called Bishops see § 11. but in the primitive times it was the Custom every where For first They had an Ecclesiastial assembly which Origenes contra Celsum li. 3. calleth a Church Senate for when he compareth the Christian Churches at Corinth Athens and Alexandria with the multitude of other People there he addeth also If you compare the Church Senate unto the Senates of those Cities you shall finde some Senators of the Church worthy to govern any place any Commonwealth established by God but these Senators who now every where do govern have nothing excellent in their maners beyond the common multitude and in like maner if the Church-Magistrates be compared with the Political Magistrates c. And after eight pages he saith Christians do so much as they can first examine the minde of them which desire to be their hearers ere they receive them into their number they try them first privately and when they appear to have made such progress that they are desirous to live honestly then they bring them in by distinct degrees and some are appointed to watch over their lives and maners that if any of them do things unlawful they debar them from the Society and others they embrace heartily if they by dayly progress become better and how severe is our discipline against them which are faulty especially who are defiled with uncleanness our Church casteth them out of our Common-wealth and again when they repent we receive them no other way then as if they were raised from death but after a longer trial then when they were at first received to learn the Religion but upon this condition that because they have fallen they shall thereafter be uncapable of all Dignities and Church-Magistracy So far Origen Hence we see the primitive Churches had their Judicatories and their Rulers and how they did censure the scandalous persons Secondly Who were these Rulers Ambrose teacheth on 1 Tim. 5. saying Among all Nations old age is honorable whence the Synagogue and then the Church had their Elders without whose Counsel nothing was done in the Church which form by what negligence it hath failed I know not unless by the laziness or rather the pride of Teachers while they onely will seem to be something Therefore the Rulers of the Church were not onely Teachers but with them were Elders which were not Teachers and these were out of use in Italy before the days of Ambrose about the year 400. But see whether they were in the days of Cyprian who lived about the year 250. In lib. 3. epist 10. he directeth it unto the Presbyters and Deacons in the beginning he lamenteth that many of the Presbyters were dispersed in time of the persecution and near the end he saith I am sorry when I hear that some walk disorderly and wickedly and jarring with discord even the members of Christ which have openly confessed Christ to be defiled with unlawful lust nor can be governed by the Deacons and Presbyters or Elders that by the bad maners of some few the honest credit of many and good confessors is stained they should fear lest being condemned by their own testimony and judgement they be deprived of the Society of the godly for he is a true and famous confessor of whom the Church afterwards hath not cause to be ashamed but to rejoyce As for that particular which our Com-Presbyters Donate Novate and Curdius have written unto me I being alone can write nothing seeing from the begining of my Episcopacy I have resolved to do nothing by my private judgment for sentence without your counsel and without consent of the people but when by the grace of God I shall come unto you then as common honor requires we shall together treat of these things which are done or are to be done Hence it is clear that though Cyprian was a renowned Bishop yet he never did any thing in point of government by himself or without counsel of Elders and Deacons and without consent of the Church no not to give advice in that that they did require of him and these Elders and Deacons did rule and censure when he was absent and he was sory that the people did not obey their Sentence Whatsoever exception may be taken against the word Presbyter certainly Deacons had place in giving Counsel and the Bishop had not the sole power of Censure This is put out of doubt in the life of Augustine when c. 4. Possidonius Arch-Bishop at the same time shews that he was chosen one of the Presbyters for ruling the Church of Hippon and then c. 5. the Bishop Valerius having experience of Augustin's gifts gave him power to preach and saith Possedo this was contrary to the use and custom of the Affrican Churches and therefore other Bishops did revile him that he had given an Elder leave to preach but the good man was content that the people were instructed seeing he could not deliver his mind so freely as Augustine could because he was a Greek and he knew that the Eastern Churches had that custom at that time Behold a Church with one Bishop no Elders and the Bishop was the only Preacher and Augustine was the first Preaching Elder in the Affrican Churches 3. That the Bishops had not the whole power it is clear as the light if we will believe the writings of the Ancients as is easie to be shewed by many testimonies I will name but a few Basilius surnamed the Great about the year 380 in Moral summ 71. c. 1. expounds the texts 1. Tim. 3. and Tit. 1. Conjuctly of Bishops and Presbyters as having the same office Sedulius when Hen. Oraeus in Nomenclator calleth Presbyter Scotus about the year 440 on Tit. 1. saith Before that factions by instinct of the Devil were in Religion and it was said among the people I am Paul's and I am Apollo's the Churches were governed by the common counsel of the Presbyters then he brings testimonies of Scripture proving as he concludes that among the Ancients was no difference twixt Bishops and Presbyters To the same purpose writes Ierom. on Tit. 1. At greater length and concludes thus let Presbyters know that by custom of the Church they are subject unto him who is their Prelate and let Bishops know that by custom rather then by the Lords appointment they are greater then Presbyters that the Church should be governed in community in Epist ad Evan. 1. he saith Whereas one was chosen to preside among others it was done in remedie of Schism lest each one drawing the Church unto himself it were rent asunder for in Alexandria from Mark the Evangelist unto Heraclas Dionisius Bishops these were in the daies of Ierome the Presbyters do alwaies chuse one of themselves call him Bishop when he is set in a higher degree for except ordination what doth a
Bishop what a Presbyter may not do Both France and Britannie and Africa and India all the Nations do worship one Christ and observe one Rule of Truth If you ask for Authority the World is bigger then a City c. And because they had another custom at Rome Jerom saith there why speak ye of one City why stand ye for a few from whom Arrogance hath risen upon the laws of the Church Gratian hath these words of the Epistle in Dec. Dist 43. and there the Glosse saith in the Primative Church both the office and name of Bishops and Presbyters were common but in the second Primitive Church both names offices began to be distinguished therefore these names of Bishop and Presbyter were altogether of the same signification and the administration was common because the Churches were ruled by the Common Counsel of the Priests This is confirmed by Ambrose Bishop of Millan 1 Tim. 3. saying After the Bishop he speaks of the Deacon why because the office of the Bishop and of the Presbyter is one for they both are Priests but the Bishop is first so that every Bishop is a Priest and every Priest is not a Bishop for he is a Bishop who is first of the Priests And on Eph. 4. he saith What the Apostle writeth doth not altogether agree with the present Order of the Church for these things were written at the ground-laying for he had created Timothy a Presbyter and he calleth him a Bishop for the first Presbyters were called Bishops that when the first departed the second might succeed and as yet in Egypt the Presbyters do ordain if a Bishop be not present But because thereafter the Presbyters began to be unworthy to have the first place that order was changed a Council providing that not by succession but by merit the Bishop should be created and he should be appointed by the judgement of many lest an unworthy man attain the place and be a scandal unto many And to the same purpose Chrysostom though a Patriarch writeth on 1 Tim. 3. Why doth the Apostle omit the Presbyter because there is no difference almost twixt a Bishop and a Presbyter seeing the care of the Church is committed unto the Presbyters also and what he speaks of the Bishops doth agree unto the Presbyters also and they are above them in Ordination onely and they seem to have onely this more then the Presbyters Here it is to be marked that what Jerom and Chrysostom speak of that one prerogative Ordination is to be understood not that the Bishop onely had power to chuse and enter a Presbyter for it was otherwise as follows presently but that the Presbyter being chosen and approved the Bishop onely laid hands on him and thereby Ordained him even as at this present in Low Germany the Classis or Presbytery appointeth one of their number to lay on hands in the name of them all and yet at that time both Bishop and all the Presbyters did lay on their hands in the Churches of Affirica as it is commanded expresly in that great Council of Carthage Ge. Cassander in Consultat art 14. saith All men do consent that in time of the Apostles was no difference between Bishops and Presbyters but thereafter for keeping of Order and eschewing Schism a Bishop was preferred unto Presbyters and unto him alone the power of Imposition of hands was reserved It is also certain that onely Deacons and Presbyters are the holy Orders because as we do read the primitive Church had not others as Pope Vrban testifieth c. Thus we see the parity of Bishops and preaching Presbyters in the primitive Church by testimonies now behold the practise of those ancient times In a Provincial Council of Numidia and Mauritania at Carthage in the time of Cyprian were about eighty Subscribers and they are called Bishops and the ninth Subscriber calls them Coetum Consacerdotum But certainly at that time there could not be so many Diocies in these two Provinces unless by the word Diocy a Parish as we speak be understood And in another Council in the same Town in the days of Augustin were 214. Bishops besides some Correspondents from other Nations The number of Christians and Parishes might be increased at that time but there could not be so many Diocies as we were wont to speak in these two Provinces wherefore these Bishops must be so many Pastors of several Congregations as it also appears there for in the Title of Ca. 4. it is said De Cellula Sacerdotis and in the Ca. it is said Episcopus non longè ab Ecclesia Hospitiolum habeat There a Priest and a Bishop is but one as Cellula and Hospitiolum and the like change of these names is in the next Title and Chapter We see the like in Cyprian lib. 3. Ep. 13. ad Stephan saying The copious body of Priests is conjoyned with the glue and bond of mutual unity that if any of our Society would attempt to spread an Heresie and divide or waste the flock of Christ others may contribute their aid and as profitable and merciful Shepherds may gather the Lord's sheep into the flock Here a Council is a copious body of Priests and howbeit one cannot command another yet each one is subject unto the Society as Cyprian speaketh in the beginning of that Council And in the same Epistle he speaketh of Novatian that he was condemned by the Council of many Priests And li. 1. Ep. 4. ad Feli. Presbyt and others he useth the words Praepositus Sacerdos and Episcopos as signifying the same Office saying The People obeying the Lord's commands and fearing God should separate themselves from a wicked Overseer Praeposito nor meddle with the Sacrifices of a sacrilegious Priests seeing they ipsa plebs especially have the power of choosing worthy Priests or refusing the unworthy which we see to flow from divine Authority that a Priest should be chosen in the presence of the People before them all that he who is worthy and fit may be approved by publique judgement and testimony God doth instruct and shew that Ordination of Priests should not be but with the knowledge of the People assisting that the People being present the faults of the wicked may be discovered and the worthiness of the good may be proclamed and so there may be a just and lawful Ordination when it is scanned by the judgement and suffrage of them all as was observed in the Acts of the Apostles by Divine direction when Peter spoke unto the People concerning a Bishop to be chosen in the place of Judas and we observe to have been done not onely in choosing Bishops and Priests but of Deacons also therefore it is to be observed diligently according to Divine tradition and the practise of the Apostles which is also done among us and almost through all Provinces that all the neighbor Bishops of the Province do conveen and a Bishop be chosen the People being present for they
other was like a Criminal Court both which were different from worldly Courts in that the one had execution by the Authority of a Judge forcing men unto obedience and the other by the onely willingness of submitting parties which if they refuse to obey the Ecclesiastical Judge could do no more but commit the cause unto the judgement of God which as it pleaseth God shall be executed in this life or that to come And upon good ground was the name of Charity given unto the Ecclesiastical Judicatory because by it only was the defender moved to submit unto the Church and the Church to judge with so great sincerity of the Judge and obedience of the offender that there was no place left unto corrupt affection in the one nor of repining in the other and this great love made the punishment of chastising seem the more grievous even unto the chastiser so that in the Church was never any censure inflicted without great mourning of the people and greater of the Rulers and hence it came to pass that at that time the word mourning was used for chastising So St. Paul rebuking the Corinthians that they had not censured the incestuous man said And ye have not mourned that he that hath done this deed might be taken away And in the other Epistle I fear lest when I come I shall not finde you such as I would and lest I shall be wail many which have sinned already Now it seemeth the judgement of the Church as is usual in all Societies was ordered by some one which was President and propounded things and after deliberation gathered the suffrages which part seeing it is most convenient unto the most able and fit man without doubt was conferred on the Bishop But when the Churches were multiplied the propositions and deliberations were done by the Bishop first in the Colledge of Presbyters and Deacons which were called the Presbytery and there purposes were brought to ripeness that they might have the last stroke in the publique meeting of the Church This was yet the Custom about the year 250. as is clear in the Epistles of Cyprian who writing of them who had sacrificed unto Idols unto the Presbytery saith It is not his maner to do any thing without their advice nor without consent of the people and he writeth unto the people that when he shall return he will in their presence and according to their judgement examine the causes and merits and unto the Priests which by themselves had received some delinquents he writeth that they give account unto the people Because of the ingenuity and charity of the Bishops at that time it came to pass that all men almost did rest on their opinion and the Church when charity became cold and the charge that Christ had laid on them was carelesly performed left all unto the Bishop and ambition which is a slie affection and ready to creep into the heart with the shadow and shew of vertue did perswade the Bishops to accept it gladly But that alteration came not to the height till the persecutions were ceased for then the Bishops did as it were set up a throne unto themselves which became most frequent by the multitude of pleas with the accession of temporary riches And this form of Judicatory albeit differing from the former wherein all things were carried with consent of the Church did yet continue in the same sincerity And therefore the Emperor Constantine having tried the fruit of this Court in deciding controversies and how the vertue of Religion was able to discern many tricks and guiles which the Judges had not perceived made a Law that there should be no appealing from the Bishops sentence and the Judges should put them in execution Yea and when a cause was begun before the Secular Judge whatsoever was the state of it if either of the parties howbeit the other were unwilling did appeal unto the Bishop the cause without delay should be referred unto his consideration And then the judgement of the Bishop began to be Courtly and when he had the Magistrate to be the executioner of his Decree he taketh unto him the names of Episcopal Iurisdiction Episcopal Audience and such Titles Likewise the Emperor Valens thought good in the year 365. to enlarge this Court by giving unto them the inspection of the prices of things set forth to be sold which business was not acceptable unto the good and moderate Bishops for Possidonius reporteth that when Augustine had been taken up with such work untill noon and sometimes till night he called it Angaria a forced toil whereby his minde was distracted from things more properly belonging unto him and for these rusling broyls he left more useful things undone as neither did Paul go about these things which were not suitable to a Preacher but left them unto others Nevertheless when not a few of the Bishops did abuse that Authority that was granted unto them by Constantine's Law the same Law after 70. years was recalled by Arcadius and Honorius and it was ordained that Bishops should judge in causes of Religion onely and in Civil no other way but with consent of parties and also it was declared that they had no Court of Judgement This Law was little regarded in Rome because of the great power of the Bishop therefore in the year 452. Valentinian living in the City did renew that Law and caused it to be put in execution But the succeeding Princes did ratifie unto them again that power as Justinian did establish the Bishops Court and Audience and assigned unto them not onely the affairs of Religion but the Ecclesiastical faults of the Clergy and several powers over the Laicks By these degrees Correction which was appointed by Christ upon the account of Charity was turned to Dominion and was the occasion of losing the ancient reverence and obedience wherewith Christians were wont to regard their Bishops I know well that in words they will deny their Ecclesiastical Jurisdiction to be Dominion like the Secular but I cannot see what real difference they can shew Certainly St. Paul writing to Timothy and Titus sheweth a clear difference Let not a Bishop be given to lucre not a striker But now it is most usual to pay unto the Bishop the expences of Law and at his command to put into prison even as in Secular Courts But when the Provinces in the West were divided and the Empire was made up of Italy France and Germany and Spain became a Kingdom in these four Countreys the Princes made choise of Bishops to be their Counsellors and then by the confusion of spiritual and temporal power oh how the Authority of the Bishops Court augmented within 200. years they drew unto them all criminal and Civil power over the Clergy yea and over the Laicks in many particulars pretending that the cause is Ecclesiastical They they forge a mixt Judicatory wherein either a Bishop or a Magistrate which of the two shall first
Scripture so many as are predestinated unto life are they not called Kings and Priests therefore what God hath conjoyned let no man put asunder but rather what divine Authority hath ordained mans will should endeavor to fulfil and they should joyn in hearts who are conjoyned in ordinances let them cherish one another defend other mutually and bear one anothers burthens The wise man saith A brother aiding a brother both shall be comforted but if they bite one another which God forbid both shall come into desolation Let not my soul come into their counsels which say That either the peace and freedom of the Church is hurtful unto the Crown or the prosperity and exaltation of the Crown is hurtful unto the Church for God the Author of them both hath conjoyned them not to destruction but to edification If ye know this how long will ye dissemble the common contumely and common injury Is not Rome as the Apostolical Seat so also the head of the Empire therefore though I would not speak of the Church is it the honor of the King to have an headless Empire I know not what the wise men and Princes of the Kingdom do advise you herein but though I speak imprudently I will not be silent in what I do judge The Chuch of God from the beginning even till these times hath been oft afflicted and oft delivered it is her voice They have often afflicted me from my youth but they could not prevail against me Be sure O King that neither now will the Lord leave the rod of the wicked upon the back of the righteous the hand of the Lord is not shortned nor become unable to help At this time he will deliver his Spouse which he hath redeemed by his blood endowed with his spirit furnished with heavenly gifts and nevertheless enriched with earthly things He will deliver I say again he will deliver but if by the hand of another let the Princes of the Kingdom consider whether this be to the honor and advantage of the King certainly not Wherefore gird thy sword O most mighty and let Caesar recover unto himself what is Caesar's and unto God what is God's Vtrumque interesse Caesaris constat undoubtedly both these appertain to Caesar to maintain his own Crown and to defend the Church the one becometh the King and the other the Advocate of the Church The victory as we trust in the Lord is at hand the Romans are more arrogant then potent for what did ever any great or mighty Emperor or King presume so vile a thing both against Crown and Priest-hood but this cursed and tumultuous people which cannot measure their strength nor think on the end nor consider the event in their foolishness and fury durst attempt so great sacriledge the temerity of the multitude cannot stand for a moment before the King's face c. I will not here add observations Bellarmin de Ro. Pont. l. 2. c. 31. The original of the title âicar of Christ alledgeth That Bernard did first give unto the Pope the Title Vicar of Christ It was not from the beginning so but the Cardinal mistaketh it Bernard was not the first if Platina do truly report the words of Gregory VII he used this Title before him and according to the language of the Court at that time Bernard giveth this Title unto all Priests even from whom all iniquity procedeth as he speaketh in festo Convers Pauli ser 1. and giveth unto Eusebius both this and loftier Titles for lib. 2. de Consider he calleth him The Great Priest the Prince of Bishops the Heir of the Apostles Abel in Primacy in Government Noah in Patriarchship Abraham in Order Melchisedek in Dignity Aaron in Authority Moses in Iudging Samuel in Power Peter in Vaction Christ here is a rhapsody of glorious Titles and he addeth these passages of Scripture that are wrested to maintain the ambition of the man of sin but whether he speak so in derision or according to his own minde it may be judged by his words following immediately but first see what he And confuted by Bernard at large said a little before What hath the holy Apostle left in legacy unto thee he saith What I have I give thee What is it One thing I know it is not silver nor gold seeing he said Silver and gold have I not If thou happen to have it use it according to the time and not at thy pleasure so use them as not abusing them seeing these in respect of the souls good are neither good nor ill but the use of them is good the abuse ill the care of them is worse and seeking is filthier by whatsoever way thou may have them certainly thou hast them not by title of the Apostle for he could not give what he had not what he had that he gave the care of all the Churches Gave he Lordly power hear himself Not domineering over the people but being an example of the flock And lest you think he said so in humility onely and not in truth the Lord saith in the Gospel The Kings of the earth have dominion but not ye so It is clear dominion is forbidden unto the Apostles Go then and take if thou darest either Apostleship if thou be a Lord or dominion if thou be Apostolical thou art clearly forbidden to do either of the two if thou wilt have them together thou shalt lose them both or else think not thy self to be excepted from those of whom God complaineth saying They have reigned but not by me they were Princes and I knew them not And if thou wilt reign without God thou hast glory but not with God We see what is forbidden now hear what is commanded Who is the greater among you let him be as the yonger and he that is chief as he that serveth There is the model of an Apostle dominion is forbidden and serving is commanded which is commended also by example of the Law-Giver for it followeth I am in the midst of you as he who serveth Bernard there hath many things to this purpose and after he hath mentioned these former Titles and prerogatives he saith I have spoken of who thou art but forget not what consider what thou wast and now art why wilt thou not behold what thou canst not cease to be Indeed it is one thing what thou wast and art and another who thou art âecome the one must not be forgot in searching thy self for thou art what thou wast and thou art not less after thou art become such and perhaps more thou wast born that and changed this but not changed into this the former is not cast off but this is added If thou consider what remember thy nature thou wast born a man if thou ask who thou art a Bishop this thou art made and not born which of these thinkest thou nearest or chiefest unto that thou art made or that thou wast born is not that thou wast born therefore I advise thee to
Christ impudently albeit the Lord hath said in the Psalmist A proud man shall not dwell in my house But Jesus is in the midst of it and not in a corner as he saith Matth. 18. Where two or three are gathered in my name I am there in the midst of them And Luke 4. Iesus passed through the midst of them And Eccles 15. In the midst of the Church God openeth his mouth And again Luke 24. Iesus stood in the midst of his disciples Wo unto me Lord Jesu if I be with thee in thy house and be not in the midst of thy house But these are not so they are indeed with Jesus but not in the midst of his house because they love pride and do the works of pride exalting their parents neglecting and oppressing the poor they live wickedly and they will have their subjects to live wickedly therefore are they compared to the apostate Angel which said in his heart I will set my seat in the north c. Isa 14. What is it that the divel will set his seat in the north but that he desireth some proud and wicked man to have the Government over others like unto him far from the heat of love or light of wisdom or that such an one keep the Government when he hath gotten it Such was Absolon over the children of Israel 2 Reg. 15. disobedient to his father and ambitious of Government Such was Jeroboam he sinned and caused others to sin with the golden calves 2 Reg. 12. Such were the Scribes and Pharisees to whom the Lord said Wo to you ye shut the Kingdom of Heaven before men ye enter not and ye suffer not others to enter Matth. 23. Moreover how can the Bishops of these times flee from avarice for which cannot be spoken without sad sighs the reproaches of Christ the spits thongs nails spear cross and death all these do they melt in the furnace of avarice and send them abroad to purchase filthy gain and quickly put up the price of all in their own pockets differing truly from Judas Iscariot in this onely that all his gain was reckoned to be some pennies but they with a greedier voracity of gain do gather infinite sums On this do they gape with unsatiable desire they are afraid to want them and if they miss them they are sorry they do rest in the love of these so far onely as they have free-will of heaping together or care to make them more the decay or salvation of souls is not thought upon These certainly are not mothers seeing albeit they are become very gross fat and rich upon the patrimony of him that was crucified yet they have not pity on Joseph's affliction The Arch-Priest goeth about his bounds and to fill his sack he giveth the blood of the just for he selleth murthers adulteries incests fornications sacriledges perjuries and so he filleth his pockets to the brim The report of such gain cometh unto the Bishop the Arch-Priest is sent for Give me my part saith the Bishop He answereth I give thee nothing Then saith the Bishop If thou wilt not give me my part I will take all from thee Then followeth chiding and discord through avarice Yet thereafter the Arch-Priest considering with himself that by the authority of the Bishop he hath that power and without his favor he cannot have it then repenting wickedly he saith I am sorry take your part and also of my part what you please So they are reconciled alas as Herod and Pilate were reconciled and Christ is crucified yet they are reconciled and Christ's poor ones are spoiled Behold these times so filthy with these works of darkness wherefore wo unto this generation for the leaven of the Pharisees which is hypocrisie if it can be called hypocrisie which now cannot be hid it is so frequent and which seeketh not to be hid it is so shameless And this rotten Imposthume now now spreadeth thorow all the body of the Chuch the broader the more desperately and the more inward the more dangerously for if an open Heretick were rising he might be cast forth and wither if a violent enemy one might perhaps hide himself from him but now how shall he be cast out or how can one hide himself all are friends and enemies all are familiars and none peaceable and all do seek themselves They are the servants of Christ and do serve Antichrist they walk in honor with the goods of the Lord but give him no hoâor And hence is this which ye see dayly whorish glittering stage-habits royal robes hence is the gold on the bridles saddles and spurs their spurs are more costly then the altars hence are their cup-boards so glorious with plates and cups hence are their surfeits and drunkenness hence are their harps flutes and pipes their full wine-cillers and garners flowing one into another hence are their barrels for painting and full purses The Provests Deans Bishops and Arch-Bishops are and will be such neither come they by these things through their deserving but by these works of darkness It was foretold in former times and now it is come to pass Behold in peace is my most bitter bitterness Isa 21. Bitter before in the death of Martyrs more bitter thereafter in the conflict with Hereticks but now most bitter with the maners of Domesticks they cannot be put out they are so strong and so many without number The wound of the Church is within and incurable and therefore in peace is my bitterness most bitter But in what peace peace there is and no peace peace from Heathens peace from Hereticks but truly no peace from the Children It was a voice of one mourning in time of Israel I have nourished and brought up children and they have rebelled against me Isa 1. They have rebelled and become strong for their filthy use their filthy gain their filthy merchandise and that business walking in darkness there remaineth but that from the midst of them should appear that noon-divel to deceive if there be any as yet in Christ continuing in simplicity seeing he hath swallowed the floods of the wise and the rivers of the mighty and he is confident that Jordan i. e. the humble and the simple that are in the Church may flow into his mouth Iob 40. for he is that Antichrist which falsely saith that he is not day onely but the noon-day and is exalted above that which is worshipped as God whom the Lord Jesus will kill with the spirit of his mouth and destroy with the brightness of his coming 2 Thes 2. Behold I have told you what Pastors we have in this way wherein we walk and not what Pastors they should be They are all the friends of the Bridegroom who are now the Bridegrooms of the Church they are seen to stand round about her as it is commonly said to stand on her right hand but few are those that seek not themselves in all things that are dear unto her They love gifts
and reward do flatter the Popes and teach new doctrines and are not ashamed to say That the Pope is not subject unto the authority of an holy Councel and the Pope may judge all and be judged of none but should be left unto the judgment of God only even although he draw after him souls by droves into Hell They consider not that these be the words of Popes inlarging their own phylacteries or of their flatterers And because these words are easily refuted they run unto the words of Christ not regarding the meaning of the Spirit but the fancies of their own brain and the prattle of the words Thou art Cephas by these they will make the Pope the head of the Church And I will give thee the keys And I have praied for thee And Whatsoever thou shalt bind on Earth And Feed my Sheep And Cast thy self into the Sea And Thou shalt be a Fisher of men And Christ commanded to pay Tribute for him and him All which these men do wonderfully proclaim but they do altogether despise the Expositions of the holy Teachers c. Aene. Sylvius in his Comment de gestis Concil lib. 1. makes oft use of this Oration 17. In the same Councel Lewis Cardinal of Arelatensis did maintain these positions More credit is to be given unto a private Presbyter if he have better warrant of Scripture or reason than unto a Pope or whole Councel Councels have erred and have been corrected and contented to be directed by a Presbyter as the most famous Councel of Nice was by Athanasius when he was a Presbyter Councels consist not only of Bishops but of Presbyters also for in the Councel of Chalcedon are said to have been 600. Priests which is a name common to Bishops and Presbyters and in other Councels they seak neither of Bishos nor Priests but of Fathers which is also a common name And the power of the keys is given unto the whole Church in Bishops and Presbyters and now according to the teslimony of Hierom Bishops are above Presbyters by custom rather than by constitution for even Paul calleth Presbyters Bishops in his Epistle to Titus These that are called Bishops stand in aw of Kings for their worldly wealth more than of God for their souls whereas the multitude of Presbyters here present despise the world and their life for the love of the truth He insisteth much on this point because Antonius Panormitan would not give a decisive voice unto the Priests Aen. Sylvius ibid. 18. Paul Episc Burgensis and Spanish Orator whom Aen. Sylvius calleth Decus Praelatorum held in that Councel that a Councel is above the Pope and when it is lawfully assembled even without his consent he hath not power to dissolve discharge or adjourn it This he proves by the Law of God and of Man at last he useth an argument from natural reason and testimony of Aristotle and said In all well established Kingdoms that is chiefly looked unto that the Kingdom may do more than the King if it be contrary wise it is not a Kingdom but a Tyranny It is so with the Church she should have more power than the Pope Whereupon Sylvius writes more fully saying The Pope is in the Church as a King in his Kingdom but it is absurd that a King hath more power than all his Kingdom therefore the Pope should not have more power than the Church But as sometimes Kings for their evil administration and Tyranny are excluded from the whole Kingdom so without doubt the Roman Pope may be deposed by the Church that is by a general Councel In this matter I make no account of them who give so large Power unto Kings as if they were tied unto no Laws those are but flatterers and prattle otherwise then they think For although it be said Moderation is always in the Prince that is to be understood when there is reason to decline from the words of the Law He is a King who watcheth over and procureth the common good who delighteth in the prosperity of the Subjects and who in all things he doth aimeth at the welfare of his people and if he do not so he may be called not a King but a Tyrant looking only unto his own interest ...... If we see a King dispising Laws robbing his Subjects deflouring Virgins and doing all things at his pleasure will not the Peers of the Land conveen put him away and advance another who shall swear to rule by Laws So reason and experience do teach The same should be in the Church that is in the Councel and so it is manifest that the Pope is subject unto the Councel saith Sylvius 19. A Greek Abbot had a Sermon at that Councel and began thus Lo Souldiers cast away the works of darkness There he rebuketh the Clergy that they had lost their spiritual armor and he exhorteth the Fathers to Reform the Clergy or else the Church will perish Catal. test ver 20. James de Guitrod a Carthusian lived about the year 1440. among other Books he wrote De septem statibus Ecclesiae in Apocalypsi descriptis There he accuseth the Pope and his Court that they do continually hinder the Reformation of the Church and that they do alwaies tremble at the naming of a Councel He wrote another Book De errorib Christianorum modernis where he noteth not onely the vices of People and Clergy but their Idolatry their Pilgrimages and gadding to Images their Miracles feigned for avarice He saith Christian Religion is in derision with Infidels because of so many impieties and vanities of Christians Men accept and love one another for their works but God accepteth the work for the man and therefore every man should first indeavor to be reconciled unto God before he can hope that his works can be accepted In another Book De causis remedus passionum he rebuketh the pride of Prelates and saith plainly They have the place of Antichrist and not of Christ and their pride is the pride of Lucifer 21. John Gochius Priest of Mechlin then avouched that the writings of Albeâtus Thomas and other Sophists taken from the muddy channels of Philosophy do more obscure then inlighten the truth they fight against the Canonical truth and against themselves they smell of the Pelagian Heresie The Scriptures should be followed and all other writings should be examined by them even the Decrees of Popes and Councels Monkish vows are not profitable unto godliness and are contrary unto Christian liberty Works are not satisfactory unto God's justice but we are justified through the only mercy of God by faith in Christ and not by our deservings Sin remaineth in the godly but is not imputed unto them and is forgiven for Christ He refuteth them who do mince sin in the godly Catal. test ver lib. 19. 22. Nicolaus Cusanus Bishop of Brixia is by Aen. Sylvius called Hercules of Pope Eugenius and he lamenteth that so noble a head had strayed into the
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 Affriâk 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 gâven 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 Aââph 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
and the rather because he had observed how the Bb. were intending to have in their power the Collation of Benefices preventions advocation of pleas dispensations absolutions and such other things all which with a great part of the Ecclesiasticall jurisdiction the Romane Court had drawn unto themselves to the prejudice of the Prelates Therefore he bendeth himself to divert Charles from that purpose and saith A councell will be prejudiciall unto his Emperial authority for there be two sorts of people infected with that Lutheran pest the commons and the Princes the Commons are bewitched with the allurements of their teachers but a Councell is not a mean to deliver them from these enchantments but it will rather open a doore unto them to attempt greater liberty and they will rather bow under authority when they are pressed with your decrees if they obtain liberty to search into the power of the Church they will by and by pry into your Secular power therefore it is easier to refuse their first demands then if you once yield unto them to resist their rushing afterwards with any reason As for the Princes they make no account of piety or Gods worship but gape for the Church-goods and absolute dominion that when they are quitt of the Pope they may next shake themselves free of your yoke possibly as yet they have not seen these mysteries but if they shall once smell of them they will assuredly aime at this marke It is true the Pope shall suffer great losse if Germany fall away but the losse of Austria shall be more and therefore while the greater part of the Princes are still at your devotion you must looke to it in time and no way suffer the edge of your authority to be blunted remedy must be speedily applied before the number of the rebells increase or they understand the advantages of their falling away and nothing is more contrary unto celerity than a Councell for it requires a long space of time in which no thing can be effectuated and many impediments must be removed arising from the manifold pretenses of men intending to retarde hinder or to make the Councell null and those are many I know they say The Popes have no liking of a Councell for fear of curtailing our power but that respect did never enter into my mind for I know that our authority is from Christ immediatly according to his promise The gates of hell shall not prevail against thee and I have learned by experience of former times that Papall authority was never minished by a Councell but rhe Fathers being obedient unto Christs word did acknowledge that we are absolute or tied no way Or if any Pope in humility or modesty or upon any other account have not used their just power they have been entreated by the Fathers to resume their place If you will read antient records you will find that when a Councell hath been called against hereticks or upon any other occasion the Popes have always increased in their power And if we would lay aside the promise of Christ which is the only foundation of our power and speak only of humane reason seing a Councell consists of Bishops the authority of the Pope is necessary unto them that under it as a buckler they may be safe from the iniuries of Princes people Yea and Kings and Princes which know the art of ruling are most Zealous of Apostolicall authority because they have no other way to suppresse Bishops And I know as certainly as if I were a prophet what shall be the issue of a Councell for they who cry for it if their opinions be condemned will devise some what against itsauthority and so your Cesarean power being weak in other Nations already shall turn to nothing in Germany but the Papall power though it faile in Germany shall increase in other places of the world You may believe mee the rather that you see I make no account of my own interest but only to see Germany restored unto the Church and due obedience rendred unto Caesar Nor can this be unless you go quickly into Germany and by your authority put the Bull of Pope Leo and the Edict of Worms into execution c. It became not the Frier Julius Medices this was his name ere he was Pope and farre lesse Pope Clement to use such reasons saith Pe. Soave but he meaneth such a heap of lies but they prevailed with Charles because he was aiming at a more absolute power than his grandfather or his great-grandfather could attain but especially he was so advised by his Chancellor Cardinall Mercurius Gattinara unto whom the Pope had made many large promises namely a red Cape unto one of his cousines at the next election And Clemens sent a Nuntio unto King Ferdinand with charge to deale earnestly with him that there be in the Diet no dispute nor determination in matters of religion nor any decree for calling a Councell and because he knew that Ferdinand was of greatest credite in Germany to have his favour he gives him power to lay a tribute upon the Church-men in Germany for advancing the warr against the Turke as also to apply unto this use whatsoever Silver or Gold there is on the ornaments of the churches Of the Diet at Ausburg it followes in C. 3. Sect. 27. When Clemens understood what was done there it vexed him that the Emperour had suffered the Confessions to be read publickly that he had determined any thing in matters of religion but more that the Prelates had given way and it grieved him most of all that the Emperour had promised a Councell and determined the time which belongeth to the Pope alone and so now the first place is given unto the Emperour and the Pope hath but the second place And hence he did conclude that seing so litle hope was appearing from Germany he must think on another remedy and seing what is done can not be undone he resolves to conceall that it is against his will but will rather commend it as done by his authority And so Decemb. 1. he writes unto Kings Princes that he thought to have extinguished the Lutheran heresy by the presence of Caesar in Germany but seing now he understands that they are rather hardned he had resolved by advice of the Cardinals to call a Councell as his predecessours had done in such cases and he exhorts them either to come personally or prepare their deputes when he shall determine of the time and place in Italy But saith Pe. Soave few were deceived with this fraud seing all men knew that such an inuitation to a Councell whereof neither time nor place was defined was but an affected imposture In prosperity and adversity this Machivilian sate 11. years when he was dead the Court had no small joy because of his avarice austerity and cruelty that he had exerced continually but especially in time of his sicknes so that he was odious unto many saith Pe.
that Doxosophia that seeming wisdom which teaches that as much is under one kind as under both as the Sophists and the Councel of Constance teach for albeit it may be true that there is as much under one as under both yet the one kind is not the wholl institution made delivered and commanded by Christ But especially we condemn and accurse in the name of the Lord all those who do not only omit both kinds but also tyrannically forbid and condem them and revile it as an heresy and so exalt themselves above and against Christ our Lord and God ..... We do not regarde the sophistical subtilty of transsubstantiation by which they faine that the bread and wine leave and lose their natural substance and that only the form and colour of bread and not true bread remaineth for it agreeth well with the holy Scripture that bread is and remaines there as Paul saith The bread which we break and So let him eat of that bread It is remarkable among the subscriptions that Melanthton subscribes thus I Philip Melanthon approve these articles as godly and Christian yea and I think of the Pope if he would admit the Gospel the superiority ouer Bishops which he hath now might be permitted also by us after an humane law for the cause of peace and tranquillity of Christians who are now under him and hereafter shall be under him Osiander addeth in the magine If he admit the Gospel that is If the Devil becom an Apostle for if the Pope would admit the Gospel he were no more a Pope nor would he exalt himself above other Bishops but would hear Christ saying It shall not be so among you Concerning the power of Bishops they say In our Confession and Apology we spake generally concerning the power of the Church for the Gospel commandeth them who are rulers in the Churches that they should teach the Gospel forgive sins and administer the sacraments it gives them also jurisdiction and power of excommunicating the obstinat in their manifest crimes and absolving them who repent And it 's certain by the confession of all men yea even of our adversaries that this power is common unto all rulers in Churches whether they be called Pastours or Presbyters or Bishops therefore Jerom said clearly There is no difference between Bishops and Presbyters but all Pastours are Bishops c. Vnto this Assembly the Emperour sent his Vice-Chancellor Mathias Held exhorting them to prepare themselves unto the Councel which he had procured with so great difficulty and wherunto they had so often appealed and so they can not now refuse in making separation from other Nations all which do iudge a Councel to be the only means of Reforming the Church As for the Pope without doubt they shall find him such as becomes the Head of the sacred Order Or if they have any exceptions against him they may declare them in the Synod modestly and without bitterness Neither should they think to prescribe unto other Nations concerning the form and manner of the Councel as if their Divines a lone had the Spirit seeing others may be found no less learned and pious They had petitioned that the place should be in Germany but respect must be had unto other Nations and Mantua is nigh unto Germany and the Prince thereof is a Feudatary of the Empire nor hath the Pope any commande there Or if they suspect any danger he will have a care of their safty and accommodation They returned answer that when they had read the Popes Bull they had seen that they two had not the same mind and aim then hinting at what Hadrian Clemens and Paul had done they shew that those all had the same aim Then they declair reasons why the Pope and such as are tied unto him by oath should not be Iudges As for the place it is contrary unto the Decrees of the Empire nor can they think to be safe there for seeing the Pope hath his potent Clients through all Italy which do hate their doctrin they can not but suspect some hid snares How can they admit him to be their Iudge who in all his Buls condemneth their doctrin as heresy It were but madness to accuse the Pope and his followers where he is the only Iudge and to allow his Bull were but to bring themselves unto a snair and to confirm his Sentence against them They have supplicated for a free and Christian Councel not so much that every one might freely declare his mind and to debar Turks and infidels as that they might decline such Judges who are their sworn enemies and that all controversies in Religion may be examined and defined by the sacred Scripture They acknowledge also as most certain that there be learned and pious men in other Nations who if the exorbitant power of the Pope were curbed would heartily contribute unto the Reformation of the Churches albeit now they lurk being opprest by his tyranny c. The Pope also sent the Bishop of Aquae to invite the Protestants unto the Councel but the Princes would not speak with him and they published their reasons more copiously why they can not acknowledge that Councel Hist Conc. Tride lib. 1. Likewise Held declared how the Emperour was well pleased that they had prudently shunned a league with France and England for France had conspired with the Turk and endeavours to kindle intestin warrs in Germany He had commanded the Iudges of the Chamber to surcease from all causes of religion but those alledge that the Protestants call many causes religious which are not such and so administration of justice is hindered and he craves that they would not be impediment to justice And whereas they crave that those who were not named in the Treaty of Noribergh should enjoy the benefite thereof He thinks it not reason that those having approved the former Decrees and promised constancy in the old religion should have liberty to embrace what religion they please this is against his conscience and nevertheless he will do what is equitablc c. After some dayes Held craved that they would contribute against the Turkish warre and unto the necessities of the Imperial Chamber or if the Turk shall not stir they would grant a subsidy for some months unto the Emperour against France He craved also that they would declare what kinde of league they had made among themselves They answered They fear not but the Emperour will keep the peace as he hath often promised but both the Chamber and Held himself in his discourse hath given such interpretations that the peace may not only be doubted of but seems to be altogether annulled and the Chamber dealeth contrarily unto the agreement of Noribergh as for that which is objected that they have possessed themselves of Church-mens goods they are not so foolish as for so petty triffles to bring into so great hazard themselves and families but they can not permit Monks and enemies of the true Religion to
the Church did so it appeares he saith in Epiphanius It doth not and the contrary appeares by S. Jerom in epi. ad Tit. ad Euagr. and sondry others who lived some in the same time some after Epiph. even Austin himself thogh D. Bancroft cite him as bearing witnes thereof likewise I grant S. Austin in his book of heresies ascribeth this to Aërius for one that he said Presbyterum ab Episcopo nulla differentiâ debere discerni but it is one thing to say There ought to be no difference betwixt them which Aerius saying condemned the Churches order yea made a schism therein and is so censured by S. Austin counting it an heresy as in Epiphanius he took it recorded himself as he witnesseth de heres ad Quod vuld in praefat not knowing hovv farr the name of heresy should be stretched and another thing to say that by the word of God there is no difference betwixt them but by the order custom of the Church vvhich Augustin himself saith in effect epist 19. so far vvas he from vvitnessing this to be heresy by the generall consent of the vvhole Church Which untruth hovv vvrongfully it is fathered on him and on Epiphanius vvho yet are all the vvinesses that D. Bancroft hath produced for the proof hereof or can for ought that I knovv it may appear by this that our learned country man of godly memory Bishop Jevvell def of the Apol. Par. 2. c. 9. div 1. pag. 198. when Harding to convince the same opinion of heresy alledged the same witnesses he citing to the contrary Chrysostom Jerom Austin Ambrose knit up his answer with these words All these and other mo holy Fathers to gether with the Apostle S. Paul for thus saying by Hardings advice musâ be held for heretiks And Michaell Medina a man of great account in the Councell of Trent more ingenuous herein than many other Papists affirmes not only the former ancient writers alledged by Bishop Jewell but also another Jerom Thodoret Primasius Sedulius and Theophylact were of the same mind touching this matter with Aërius With whom agree likwise Oecumenenius on Tim. 3. and Anselm Archbishop of Canterburry in epi ad Tit and another Anselm Collect. can lib. 7. ca. 87. 127. and Gregory Polic. lib. 2. tit 19. 39. and Gratian ca. Legimus dist 39. ca. Olim dist 95. and after them how many It being once enrolled in the Canon-law for sound catholike doctrin and thereupon publickly taught by learned men All which do bear witnes against D. Bancroft of the point in question that it was not condemned for an Heresy by the generall consent of the whole Church For if he should reply that these later witnesses did live a 1000. year after Christ and therefore touch not him who said it was condemned so in the time of S. Austen and of Epiphanius the most flourishing time of the Church that ever hapned since the Apostles dayes either in respect of learning or of zeal first they whom I named though living in a later time yet are witnesses of former 1 Oecumenius the Greek Scholiast treading in the steps of the old Greek Fathers and the Anselmes with Gregory Gratian expressing Jeroms sentence word by word Besids that perhaps it is not very likely that Anselm of Canterburry should have been canonized by the Pope of Rome and worshipped for a Saint that the other Anselm and Gregory should have such place in the P s library and be esteemed of as they are that Gratian's works should be allovved so long time by so many Popes for the golden foundation of the Canon-lavv if they had taught that for Catholik sound vvhich by the generall consent oâ the vvhole Church in the most flourishing time that ever happened since the A postles dayes vvas condemned for Heresy chiefly in a matter of such weight and moment to the Popes Supremacy which as they do claim over all Bishops by the ordinance of God so must they allow Bishops over Priests by the same ordinance as they saw at length and therefore have not only decreed it now in the Councell of Trent but also in the new edition of their Canon-law have set down this note that on Hughs Glosse allovved by the Archdeacon saying that Bishops have differed from Priests alwayes as they do now in Government and prelatship and Sacrament but not in the name and Title of Bishop which was common to them both must be held hereafter for S. Jeroms meaning at least for the meaning of the Canon taken out of S. Jerom though his vvords be flat plain against this glosse as Bellarmin himself confesses li. cit ca. Whereunto may be added that they also vvho have labored about the Reforming of the Church these 500 years have taught that all Pastors be they entituled Bishops or Priests have equall authority power by Gods word First the Waldenses in Aen. Sylv. Hist Bohem. c. 35. Pigh Hierarch Ecclesiast l. 2. cap. 10. next Marsilius Patavinus in Defen pacis part 2. c. 15. Then Wicliff in Tho. Wald. Doctr. fidei tom 1. lib. 2. cap. 60. tom 2. c. 7. and his schollers afterward Husse and the Hussites Aen. Sylv. lo. cit last of all Luther adversus falso nominatos ord Sco. Episc adversus Papat Roma Calvin iâ in Epist ad Philipp 1. Tit. 1. Brentius Apolog. confess Wittemberg cap. 21. Bullinger Deca 5. serm 3. Musculus Loc. commun tit de Ministerio Verbâ and others who may be reckoned particularly in great number sith as here with us both Bishops Jewell loc cit Pilkinton in the Treatise of burning Pauls Church and the Queen's Professors of Divinity in our Universities D. Humphrey in Campia Durae Jesuitas part 2. rat 3. Whitak ad rat Campi 6 Confut. Duraei lib. 6. And other learned men do consent herein M. Bradford Lambert and others in Fox act c. D. Fulk against Bristow's notâ 40. and answer to the Rhem. Tit. 1. 5. So in forrein Nations all that I have read treating of this matter and many mo no doubt whom I have not read The sifting examining of the Trent Councell hath been undertaken by only two which I have seen the one a Divine the other a Lawier Kemnitius and Gentilletus They both condemn the contrary doctrin thereunto as a Trent error the one by Scriptures and Fathers the otheâ by the Canon-law But what do I further speak of severall persons It is the common judgement of the Churches of Helvetis Savoy France Scotland Germany Hungary Polond The Low-Countryes and our own witnes the Harmony of Confession Sect. 11. Wherefore sith D. Bancroft I assute myself will not say that all those have approved that as sounde and Christian doctrin which by the generall consent of the whole Church in a most florishing time was condemned for heresy I hope he will acknowledge that he was overseen in that he avouched the Superiority which
John the arch-chanter of Saint Peters in Rome into Novations England to compose the difference betwixt Honorius and Wilfrid the two Arch-Bishops and withall to deliver them the Acts of Pope Martin the I. and to teach them to sing the Liturgy according to the custom of Rome Beda lib. 4. cap. 18. Upon this occasion Sir Henry Spelman sheweth out of an old Manuscript a Catalogue of twelve or thirteen Liturgies that were then used and others have other forms that he hath not Behold Novations are multiplied 7. Benedictus Biscopius a Noble-man of England was famous for his journey to Rome in the service of the Church and for bringing many books into the Monasteries of Tinmouth and Wirmouth The first glass in this Island is said to be his gift 8. Here it is to be marked what Beda in hist lib. 3. cap. 26. relateth of the Custome of those times manners in this time In these daies saith he they never came into a Church but only for hearing the word and prayer no word of the Mass the King would come with five or six and he stayed till the prayer was ended All the care of these Doctours was to serve God and not the world to feed souls and not their own bodies wherefore in these daies a religious habit was much reverenced so that wheresoever a Clark or Monk did come he was accepted as a servant of God and if he were seen journeying they were glad to be signed with his hand or blessed with his mouth and they gave good heed unto the words of his exhortation and on the Lord's day they came in flocks unto the Church or Monasteries not to refresh their bodies not to hear Masses but to hear the word and if any Priest entred into a Village incontinently all the people would assemble being desirous to hear the word of life for neither did the Priests go into Villages upon any other occasion except to preach or visit the sick or in a word to feed souls These Clarks did so abhor the filthy pest of Covetousness that they would not accept any lands or possessions for building Monasteries unless they had been compelled with secular power Out of this Io. Bale Cent. 14. appr 21. hath marked that whereas Beda was wont before this time to call the Preachers Presbyters now he calleth them Priests when they had but lately received shaven crowns as the mark of the Beast At that time also saith he the Clergy and Monks in England had liberty to marry he nameth some and then saith and others without number CHAP. V. Of COUNCELS 1. OF all the Councels in this Century excepting these at Rome it is Synodes were assembled by Kings said generally that they were called by the authority of Princes within their Dominions as is plain out of the first words of each of them almost but never any syllable to the contrary where it is read By command or at the calling of the King or The King commanding Of the General Councel at Constantinople in this point is spoken before Concerning France we see in Gregory the I. lib. 9. Ep. 52 53 54. the Bishop calleth not a Councel but beseecheth the King to call one his words are Iterata vos pro vestra magna mercede aahortatione pulsamus ut congregati Synodum jubeatis In England a Synod An. 694. beginneth thus Withred the glorious King of Kent with the reverend Arch Bishop Brithwald hath commanded the Synod to be assembled in the place called Bacancelot the most gracious King of Kent Withred preceding Nota in the same Synod and the same reverend Primate of Britan and also Tobias Bishop of Rochester with Abbots Abbotesses Presbyters Deacons Dukes and Counts together considering of the affairs of the Churches of God in England c. Sir Henry Spelman in Concil constitut pag. 191. This is to be marked against the Papists who hold now that a Synod cannot be convened but by the authority of the Pope Bellarm. de conc lib. 1. cap. 12. 2. About the year 610. was the second Councel at Bracara or Braga in Synod at Bracara Portugal 1. Out of the Greek Councels many Acts were read and ratified Ca. 2. If any Bishop exercize not his calling in the Church committed unto him he ought to be excommunicated and if afterwards through compulsion he will obey let the Synod use their discretion concerning him Ca. 19. A Bishop being called unto a Synod should not contemn but go and if he can he should teach things profitable to the good of the Church and of others or he should hear if he be ignorant but if he will not go he should be guilty of censure by the Synod Ca. 45. It shall not be lawfull to read or sing from the Pulpit but to them who are approved by the Church Ca. 84. If any man enter into a Church and hear the word and then withdraw himself from the Sacrament let him be excommunicated till he shew the fruits of repentance 3. The Authour of Catalog test verit she weth out of Aventi Annal. lib. 3. Synod in Bojaria that under Lotharius was a Synod in Bojaria against the new ceremonies of Columban and Gallus but he declareth not what they were But we have seen that these two were Scots and did not agree with Augustine nor Lawrence and did oppose their Ceremonies 4. An. 618. Was the IV. Councel called the Universal at Toledo of The IV. Synod at Toledo 70. Bishops Ca. 2. It pleaseth all the Priests who embrace the unity of the Catholick faith that from henceforth we have no variety nor contrariety of rites in the Church lest any difference amongst us seem unto strangers and carnal men to savour of errout and give occasion of scandal to any therefore let one order of praying and singing be kept thorough all Spain and Galicia and no more diversity because we are in one faith and one Kingdom although the old Canons heretofore ordained each Province to keep their own tites Ca. 6. Some Parishes are noted who have no preaching on the Friday before Easter now it is decreed to preach of Christ's pashon that day that people may be the better prepared to receive the Sacrament of Christ's Body and Blood on the Feast of the resurrection Ca. 7. Because the Universal Church passeth that whole day in sorrow and abstinence for the Lord's passion whosoever on that day except little ones and old or sick persons should interrupt the Fast untill the Church service be done let him be debarred from the joy of Easter and not be admitted to the Sacrament of the Lord's Body and Blood Ca. 9. Because some Priests in Spain do omit to say the Lord's prayer except on Sunday in publick service therefore it is decreed that every day both in publick and private worship none of the Clergy omit the Lords prayer under pain of Deposition seeing Christ hath prescribed this saying When ye pray say Our Father and
and called it an heathenish worship which is given unto the dead he said also that God would have the burial of Moses unknown unto the people lest it might occasion idolatry amongst the Israelites 3. He calleth intercession of Saints Fig-tree-leaves to cover idolatry 4. He contemneth all images and forbiddeth the worship of Mary Zonar But the Emperour was not afraid of the curses of Image-worshippers Not long thereafter Desiderius King of the Lombards incroacheth again upon the lands of the Empire in Italy wherefore Pope Hadrian the I. sent unto Charls the Great then King of France for aid he sent also unto the Emperour But the Emperour did so envy the Roman Bishop and his ambition that he was nothing sorrowfull for his grief and when the Pope's Nuntio presented the Letters of supplication he said You have temporality defend your selves or restore unto us our lands and we will defend you as we are bound Catal. test ver lib. 8. ex Chron. de Duc. Bavar And because a certain Stephen did speak in defence of the Pope he caused him to lose his life But Charls was glad of the occasion and came quickly into Italy and abolished the Kingdom of the Lombards and confirmed the Donation of his father Pipin and moreover he gave other Lands and Isles unto the Church of Rome So all Italy except Magna Graecia that is Calabria Pulia and Napels which remained unto the Greek Emperours was in subjection unto Charls and from thenceforth he was called King of France and Lombardy Patricius Romanus The Emperour died an 777. 6. LEO Charaza succeeded his father he discharged from his Court James Papias and Theophanes because they had spoken in favour of the Image-worshippers he took a Crown of Gold out of the Church of Saint Sophia which was adorned with some stones of great value and had been offered by the Emperour Maurice unto the image of Saint Mary and Leo did set it upon his own head Of these stones some were so cold that as Platina writeth in Adrian the I. by coldness thereof he died shortly after in the first year of his Reign 7. CONSTANTINE was ten years of age when his father died his mother Irene governed the Empire 10. years to the great prejudice of the Common-Wealth and Church for the Sarazens made a great part of the Empire Tributary she calleth a Councel at Constantinople for restoring images as followeth she took up the body of her father-in-law and burnt it and cast the ashes into the Sea because he had demolished images she did cause the Souldiers to swear that they should not acknowledge her son so long as she was in life but the Armenian Band would not violate their Oath of Allegiance The young man coming to age caused her to renounce the government and live without authority 7. years He began to follow the steps of his father in demolishing images wherefore Irene moveth a conspiracy to make his Uncle Emperour The treason was discovered the Traitours severely punished and Nicephorus was banished but he spareth his mother Again she insnareth him caused his eyes to be picked out and scarcely spared his life Then again she alone had the Empire 4. years Zonar The Empire then was contained in Greece Thrasia Magna Graecia the Islands of Archipelagus Sicily Candia and the Provinces of Asia the less CHAP. II. Of POPES 1. JOHN the VI. hath left little written of him except that he repaired three Churches in three years Platina saith Some call him a Martyr but he sheweth not for what nor under whom Io. Baleus out of Pe. Praemonstraten saith he entred not lawfully and therefore his name is not written amongst the Popes 2. JOHN the VII builded an Oratory unto Saint Mary in Saint Peter's Church he sate 2. years and died an 706. 3. SISINNIUS or Zosimus sate 20. daies 4. CONSTANTINE was the first Pope who had his foot kissed by Kissing of the Popes foot an Emperour and his Successours have been so bold as to ask it as due unto them which was done unto him not of self-accord only but as Pe. Mexia speaketh with unmeasurable shew of humility and obedience Hence it is that the Pope accepteth the adorations prostrations and kissing of his foot which an Angel would not accept from Saint John saith Antonin Bishop of Florence Summ. Theolog. tit 22. cap. 5. sect 4. he giveth this reason because the Pope is of more worth then an Angel not indeed in nature saith he but in authority and representation of God for God hath not assumed the nature of Angels nor hath he given them the power of the keys But certainly Pope Constantine did neither require nor expect such reverence yet having once received it his heart was so lifted up that he durst countermand and oppose the next Emperour Onuphrius in his Annot. on Platin. saith expressly that he was the first who durst withstand an Emperour to his face Pol. Vergil de invent rer lib. 4. cap. 13. marketh that this practice was far from the mind of Saint Peter who would not suffer the Centurion to fall down before him Act. 10. O that many to day saith he would remember that they are men Who because they have attained unto a Priesthood do exhibit themselves the most imperious Lords that are recorded of neither are they common fathers as they ought to be Index Expurgatorius ordained to blot away these words and not the words following immediately And so it is come in use that we kiss our Pope's foot and I may say that this is ordained by the High-Priests of Rome that the old fashion of kissing amongst the worshippers of the Gods should be usurped to true piety So far he In this Pope's time was controversie between the Bishop of Millain and the Bishop of Ticine for superiority The Bishop of Millain alledgeth that the other was his suffragan The question is referred to Pope Constantine he appointed that the Bishop of Ticine should be subject unto Saint Peter only he sate 7. years 5. GREGORY the II. was busied in repairing of Churches and establishing the worship of images in despite of the Emperour Leo as is touched In Com. 3. Concil is the Oath that Boniface Arch-Bishop of Ments An Episcopal Oath unto the Pope gave unto this Gregory thus I Boniface Bishop by the grace of God do promise unto you blessed Peter Prince of the Apostles and to thy Vicar blessed Peter Gregory and his Successours by the Father Son and Holy Ghost the inseparable Trinity and this thy most holy body That I shall shew all faithfulness and purity unto the holy Catholick faith and continue in the unity God working of the same faith in which the salvation of Christians is without doubt that I shall for no mans perswasion in any way consent against the unity of the common and universal Church but as I said shall exhibit my faithfulness purity and concurrence in all things unto thee and the utilities of thy Church to
prosperously be a note of the Antichrist the Pope cannot be called Antichrist seeing he wanteth so many Provinces I answer in the first part Bellarmine saith that the Pope hath lost what he never had and in the latter part he hath lost more for he might have added Scotland Ireland a great part of Poland Prussia c. But all these had given their power and Kingdom unto the Beast until the word of God was fullfilled and they do now hate the Whore and have made her naked as it is said Rev. 17. But it is no where written in Scripture nor do Protestants say that the Beast or Antichrist had or shall have dominion over all the earth although he make such a claim falsely yea the fourth part of the earth was never subject to the See of Rome at once or at one and the same time 4. As the Papishes do glory in vain of the Pope's Supremacy over the The Pope had no power to give Kingdomes Church so they pretend his power over all the Kingdomes of the earth this they do hold but with some difference amongst themselves for the âanonists as they are called hold that all the Kingdomes of the earth do directly belong unto the Pope and the Jesuits say not directly but indirectly and these two sects write against one another in this matter as for life and death But whether directly or indirectly both do agree that the Pope may give any Kingdom of the earth to whom he pleaseth Satan did once say so And in the 9. Century Pope Nicolaus did not say so as followeth Let them shew any such practice before this eighth Century Did all the Bishops of Rome before this time give Kingdomes to whom they would Or were they ignorant of their power But say they at that time Pope Zachary gave the Kingdom of France unto Pipin and his line So unto this place belongeth neither gave he the Kângdome of France unto King Pipin that controversie which Bellarmine hath de Ro. Pont. lib. 2. cap. 17. lib. 5. cap. 8. By what means and by what persons Pipin obtained the Kingdom of France Gratian. caus 15. quest 6. cap. Alius saith Zachary deposed Childeric King of France and placed Pipin in his room And the gloss saith Deposuit idest deponentibus consensit he consented unto them who deposed him Platina in Zachary saith By his authority the Kingdom of France was adjudged unto Pipin The Jesuit Dion Petavius in Rationar temp par 1. lib. 8. saith Pipin by the authority of Pope Zachary and by consent of the French Peers did add a new Title of King unto his Royal Power which he had not before If we look to the more ancient Writers the story is thus About the year 663. Clotharius King of France gave himself to the lusts of the flesh and committed the government unto Ebroin Master of the Palace or as others call him Constable This example turneth into a custom and An. 694. Pipin Duke of Austrasia attained this charge under Clodoveus or Clovis the III. as Io. Serres calleth him and he keepeth it in the daies of King Childebert the II. and his son Dagobert so that then there was the Title of a King and all the power was in the hand of the Constable Abb. Vrsperg in Chron. pag. 170. Edit An. 1538. The King was seen once in the year publickly to wit the first day of May then he received and gave gifts without any other discharge of Royal power and all affairs of State were managed by the Constable After Pipin was great contention for so honourable a place his son Charls Martel prevaileth who in the daies of Theodoric or Therric the II. enlargeth the Kingdom of France and as the fore-named Petavius ex Gest Franc. Epit. lib. 1. sheweth he overthroweth Raginfred his Competitour or as he saith who was chosen Mayor and Eudo Duke of Aquitania An. 718. then he subdued the Saxons Alamanes Bavarians and Aquitans Eudo hath his refuge unto the Sarazens in Spain and perswadeth their King Abdirama to invade France Charls did slay in one Battel 375000. Sarazens with the loss of 1500. French at Towrs Fascic temp fol. 45. Edit Venet. An. 1484. and Io. Serres and others Thereafter he did take-in Burgundy and Lions An. 727. and the next year Eudo being dead he possessed Aquitania peaceably In the year 731. the Sarazens did come again into France Charls overthrew them and did gain Avenion and Narbon from them Therefore by a more honourable Title he was called Duke and Prince of France and under that name he governed the Kingdom 19. years and died An. 741. Platin. in Gregor II. He had four sons Carloman Pipin Egidius and Grypho some say Grypho was the son of his first wife a daughter of Bojaria Pipin made Egidius Bishop of Rotomayum and left his government unto Carloman and Pipin and they two divide the Kingdom and govern either his own part under the Title of their father as is apparent by the first words of the Councel under Carloman In the name of our Lord Jesus Christ I Carloman Duke and Prince of the French in the year 742. from the Incarnation of Christ on the 11. of the Calends of March by the advice of the servants of God and of my Nobles I have assembled the Bishops in my Kingdom c. Note these words and see what power he had Within 7. years after this Synod he laid aside his Princely authority saith Bellarm. loc cit and entred into a Cloister at Sotacte and then all the authority was in Pipin alone Grypho rebelled against Carloman but at last Pipin took him in Italy and caused him to be beheaded An. 753. Pipin having the government alone and wanting no occasion did aim at a higher Title The Sarazens in Spain were preparing to make new Wars against France but Pipin did prevent the storm he seized on the passages of the Pyrene hills and forced those redoubted enemies to receive Laws from him Then he did help the Cities that had been spoiled he disburthened others of publick charges and established justice and dealt so valiantly and discreetly both in Wars and Peace that he gained the hearts of all the countries also it did not a little add unto his esteem what he had done against the Lombards and in other parts of âtaly Blondus dec 1. lib. 10. saith I find in Alcuinus Paulus and several others who have written the Acts of the French that the Nobility and Commonalty of that Nation duly considering the worthiness of Pipin and sottishness of Childeric consulted with Zachary Bishop of Rome whether they should tolerate so foolish a King any longer and defraud Pipin of his deserved Princely honour And when the Bishop made answer That he was best worthy to be King who could best discharge the Office of a King the French with the publick consent of the whole Nation did pronounce Pipin for their King and Childeric was
necessity that he could not be otherwise but that He in his Almighty and unchangeable Majesty as he knows all things ere they be did foreknow that the wicked were to be such of their own will Nor do we beleeve that any is condemned in His prejudice but according to the merit of their own iniquity nor that the wicked do perish because they could not be good but because they would not be good and through their own fault continue in the mass of perdition or original and actual sin Ca. 3. But concerning the Predestination of God it pleaseth and faithfully doth please according to the authority of the Apostle saying Hath not the Potter power over the clay to make of the same mass one vessel unto honour and another unto dis-honour We confidently confess the predestination of the elect unto life and predestination of the wicked unto death and in the election of them who are to be saved the mercy of God precedes the good merit but in the damnation of them who perish their wicked merit precedes the just judgment of God And in that predestination God hath only appointed what he was to do either in his gracious mercy or just judgment as the Scripture saith Which hath done what things were to be But in the wicked he foreknew their wickedness because it is of them and he did not predestinate it because it is not of him but because he knows all things which he did foreknow and because he is just he did predestinate the punishment that follows their merit for with him as Augustine saith is as well a fixed decree as a certain knowledge of every thing and hither belongs that saying of the Wise Man Judgments are prepared for the Scorners Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God by which the future things are already done may that well be understood Eccles 3 I know whatsoever God doth it shall be for ever nothing can be put to it and nothing taken from it and God doth it that men should fear before him But that any are by the power of God predestinated unto evil as if they could not be otherwise We not only do not beleeve it but even if there be any which will beleeve such evil with all detestation as did the Arausicane Synod we say Anathema unto them Ca. 4. Item of the redemption of the blood of Christ because of so great an errour which hath begun in this point so that some as their writings declare define that it was shed even for the wicked which from the beginning unto the coming of Christ being dead in their wickedness are punished with everlasting damnation contrary to that of the Prophet O death I will be thy death and O grave I will be thy destruction it pleaseth us to hold and teach simply and faithfully according to Evangelical and Apostolical truth that this price was given for them of whom our Lord saith So must the Son of Man be lifted up that whosoever beleeves in him shall not perish but .... And the Apostle saith Christ was once offered to take away the sins of many And moreover the four Articles that were defined unadvisedly in the Synod of our brethren at Carisiac for their inutility are also errour contrary unto truth and likewise other things concluded foolishly in the 19 Syllogisms of John Scot and glorious with no secular literature although it be boasted otherwise in which rather the argument of the Divel then any argument of the faith is found we discharge them altogether from the hearing of Beleevers and by the authority of the Holy Ghost we inhibit them that those and such things be altogether shunned and we do judge that introducers of new things should be corrected lest they be smitten more severely Ca. 5. We believe that it should be held firmly that all the multitude of the faithfull is regenerated by the water and the Spirit and thereby truly incorporated into the Church and according to Apostolical doctrine are baptized into the death of Christ and washed in his blood because neither could be true regeneration in them unless there were also true redemption seeing in the Sacraments of the Church nothing is in vain and nothing in mockage but altogether all things are true and relieth upon its truth and sincerity And yet of that multitude of the faithfull and redeemed some are saved by eternal salvation because through the grace of God they continue faithfully in their redemption hearing in their hearts the voice of their Lord Matth. 10. 24 Who continueth unto the end shall be saved and others because they would not continue in the salvation of faith which before they had received and did chuse rather to make the grace of redemption in vain through their wicked doctrine and life then to keep it attain no way to the fullness of salvation and possession of eternal blessedness Seeing in both we have the doctrine of the godly Doctour Whosoever are baptized into Christ are baptized into his death and All which are baptized into Christ have put on Christ and Let us draw near with a true heart in fullness of faith having our hearts sprinkled from an evil conscience and being washed in the body with clean water let us hold fast the profession of our hope without change And again For them which sin willingly after the received knowledge of the truth there remains no other sacrifice for sin and He that despised the Law of Moses ..... Ca. 6. Item of grace by which the Beleevers are saved and without which never any reasonable creature hath lived blessedly and of free-will which is weakned by sin in the first man but by the grace of Jesus Christ is renewed and healed in his Beleevers We beleeve constantly and with full faith the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures what the Arausican and African Synods have professed what the blessed High-Priests of the Apostolical See have held in the Catholick faith and presuming to decline no way into another side concerning nature and grace But we reject altogether the foolish questions and almost the fable of old women and Scot's pottage which the purity of faith cannot disgest and which have miserably and lamentably arisen in these most dangerous and grievous times unto a heap of our labours and breach of charity lest Christian minds be corrupted and fall from the simplicity and purity of faith which is in Jesus Christ So far they What they say here of Scot's pottage they understand that Treatise of Iohn Scot and have borrowed the phrase from Jerom's Prologue on Ierem. lib. 1. speaking of Celestius a Disciple of Pelagius a Briton and not a Scot. And from this word Baronius ad An. 855. § 1. writes that this Synod was convened against some vagring Scots of whom Gotteschalk was the prime man and thereby hath brought not only his Binius
assured that this is the mind of Theophylact because for confirmation he adds The Lord said The bread that I will give you is my flesh and on these words in Ioh. 6. he saith Note well that the bread which is eaten by us in the Sacrament is not only some figuration of the Lord's flesh but the same flesh of the Lord for he said not The bread that I will give is a figure of my flesh but it is my flesh for by mysterious words it is transformed by mystical blessing and accession of the Holy Ghost into the Lord's flesh And at the words Vnless ye eat the flesh of the Son of man he addeth When we hear unless ye eat the flesh of the Son of man ye shall not have life we must in taking the Divine mysteries or Sacrament hold undoubted faith and not ask what way for the natural man that is who follows human and natural thoughts is not capable of spiritual things which are above nature and so he understandeth not the spiritual eating of the Lord's flesh of which they who are not partakers are not partakers of eternal life because they have not received Iesus who is eternal life for it is not the flesh of a meer man but of God and is able to Deifie us to wit being united unto the God-head That flesh is also verily food because it indureth not for a little time nor can be corrupted as corruptible food but it is a help unto eternal life In these his words we see that he speaks not absolutely as he did seem to speak on Matthew but as he spoke on Mark The bread is not only some figuration and then he saith It is transformed by mystical blessing and accession of the Holy Ghost And then he saith In taking the Divine mysteries we must hold undoubted faith then they who have not faith undoubted cannot eat that mysterious Sacrament And we must not ask what way to wit as they do now whether the substance of the bread be turned into the substance of Christ's body or whether the substance of the bread is turned to nothing and Christ's body comes into the form of the bread or c. Theophylact is far from asserting any of these waies And when he saith That flesh is verily food because it indureth not for a little time nor can be corrupted he speaks not of the visible bread which experience teacheth to be corruptible but he speaks of the Lord's flesh which we receive by faith In a word then Theophylact speaks nothing of transubstantiation but rather against it and the Papists delude themselves and abuse his words A fourth thing they object out of Theophylact that he asserts the Primacy of Peter when he saith on Joh. 21 He who durst not ask concerning the Traitour but did commit the question unto another now the government of all is concredited unto him And on the margine Porsena addeth Praefectura omnium Petro tributa and it follows as if Christ were saying unto Peter Now I bring thee forth that thou mayest govern the world and follow me and on the margine Praeest Petrus orbi But to expound these words as if Peter were the only governour of the World and the government of the World were wholly concredited unto Peter alone is far contrary unto the words and mind of Theophylact as we have heard from him on Gal. 2. where he asserteth that Paul was equal unto him and on Matth. 16 where he asserteth that all the Apostles were of equal authority Peter therefore was a governour of the world but not the only governour for all the Apostles were as much governours as he in respect of power since the power was given unto them all with one and the same words as Theophylact asserts and whatsoever power they had yet they had no civil power because as we have heard from Theophylact on Rom. 13. all souls even Apostles must be subject unto the Civil Magistrate Neither do the words of Porsena insinuate so much as they would have for Praefectura and ãâã ãâã ãâã ãâã ãâã is but a subordinate power and a little jurisdiction yea and for the most part a conjunct power as Praefectus urbis which at Rome were two conjunct and subordinate unto the power of the former So this is all the power which they can bring unto Peter from the words of Theophylact and we may see how in many particulars he differeth from the Tenets of the Romish Church and favoureth them not in the main things wherein they pretend to have his consent 4. Radulph a Benedictine of Flaviak in this Century writ 20 books on Leviticus and 14 books on the Epistles of Paul as witnesseth Gesner In the Preface on Levit. he saith Although it should move us not a little to beleeve that the world was contrary unto the faith and now is subject unto the faith and that the faith was declared by so many miracles and testified by the blood of so many Martyrs yet the singular ground of faith is in the Scriptures when it is clearly seen to be fulfilled in our daies which we know was prefigured and foretold so many years by the Sacraments of the Fathers and Oracles of the Prophets Here by the way note that not only Radulph but many others of the more ancient Fathers do use the word Sacrament for the rites of religion yea and for mysteries and very largely or homonymously Lib. 1. cap. 1. Our Lord Jesus Christ is our Altar because we lay our oblation on him for if we do any good thing we hope that by him it shall be accepted of the Father and therefore the Apostle Peter saith Offering spiritual sacrifices acceptable unto God through Jesus Christ ..... The authority of the Holy Scripture doth furnish unto us matter of holy thoughts Ibid. Scarcely can any good work be perfected without admission of some sin it is therefore to be feared lest when the reward of perfect devotion is expected the punishment of our guiltiness be required of us Lib. 2. cap. 2. That Angel is none other but our greatest High-Priest of whom we speak to wit he was sent by the Father unto men and sent again from men unto the Father to plead the causes of men before the Father he being the Mediatour of God and men Ibid. cap. 4 Whatsoever man can do for himself were no way sufficient to obtain forgiveness unless the immaculate sacrifice of that Just one did commend the repentance of sinners Lib. 5. cap. 3 When ye do any good thing ascribe not the very affection of godliness unto you as if ye could do it of your self for it is God which worketh in us at his good pleasure both to will and to perfect ..... he who ascribeth grace unto himself must necessarily lose grace for which he was not thankfull Lib. 6. cap. 3. He dieth who discovereth his head because while he expects salvation another way then by the grace of Christ he doth
seeing that seat is never obtained without some brothers blood Mat. Parisien He sate four years and ten moneths 11. VICTOR IV. and ALEXANDER III. were set up together Antipopes call one another the Antichrist and strove against one another as sometime did Romulus and Remus the one alledgeth the priority of suffrages and the other pluralities for Victor was chosen by nine of the Cardinals the rest being present and not contradicting and after twelve days fourteen Cardinals departing the City privately nor calling the others unto a new election did choose Alexander but besides the priority Victor was set in St. Peter's Chair with the applause of the City and Clergy Neither of the two abode at Rome Victor abode at Sena and Alexander at Anagnia Both seek the Emperor's favor who was lying at the siedge of Crema in Lombardie and intreat him to remove the Schism They did excommunicate one another with solemnity of ceremonies and gave one another unto their author Sathan Radevicus as Ph. Mornay in Myster citeth hath these words as spoken by Alexander of the other He prefiguring the time of Antichrist is so exalted that he sitteth in the temple of God shewing himself as if he were God and many with their bodily eyes have seen the abomination of desolation standing in the holy place not without shedding many tears We may think that Victor spoke no less so that they both in others judgement were the Antichrist wherefore others are to be blamed the less if they give that name unto the Popes Alexander bought the favor of the Romans with his money The Emperor Frederick wrote unto them both that he would not judge in so weighty a cause but permit it unto the judgement of the Church and after the example of former Emperors he summoneth a Councel not of the Bishops of the Empire onely but he inviteth the Clergy of France Brittain Spain Hungary and Denmark and he summoneth both the Popes to compear before the Councelat Papia Fastings and prayers were made unto God to grant a good success unto the Assembly The Emperor began thus Albeit the right of calling Councels appertaineth unto Us as it is written of Constantine Theodosius Justinian and in later days of Charles the Great and Otho and other Emperors nevertheless I refer unto you wisdom the authority of determining this most high and weighty business seeing God hath made you Priests in these things that concern him nor is it my part to judge of you unto whom God hath given power to judge of us onely we exhort you to shew your selves such as who look for the judgement of God upon your selves All the Bishops Abbots and Legates did solemnly swear to receive undoubtedly whatsoever the Synod shall decree and then the Emperor did remove from the Councel Alexander would not appear but sent them word that he who is the judge of them all should and can be judged by none The Fathers were the more offended and condemned Rowland this was the name of Alexander and they consecrate Pope Victor The Emperor approveth the Decree and all the persons of the Councel without exception subscribe it and the Presidents sent Letters unto all the forenamed Nations that they should acknowledge none other Pope but Victor Nevertheless Pope Alexander accurseth the Emperor and all the Cities which submitted themselves unto Octavian or Victor but despairing to have a Synod assembled in Italy he passeth into France and in a Councel at Claremont An. 1162. he reneweth the former curse The next year Pope Victor dieth 12. PASCHALIS III. was chosen by the Cardinals with the general approbation of all the Princes and Bishops in an Assembly at Wirtzburgh An. 1165. In this Synod it was decreed That none should be Pope but he who shall be elected according to the ancient custom and with consent of the Emperor and a Messenger of Christ and Successor of blessed Peter and not be emulous of the Imperial Dignity All who were present took an oath that they should never acknowledge any Pope who was chosen another way Christian Bishop of Mentz did first subscribe Avent lib. 6. In the mean while Pope Alexander ceaseth not to treat by his Nuntio John a Cardinal with the Romans and promised them the liberty of their Consuls and other Officers if they would aid him against the Emperor Upon these conditions he was received and then he inticed other Cities to usurp liberty When the Emperor had levied an Army he went with Paschalis towards Rome as is touched before Pope Alexander fled into Venice one of the Cities which had usurped liberty and had made a confederacy with other Cities The Emperor left Paschalis in Rome but ere he was foiled the Romans had received Pope Callistus III. and maintained him in contempt of Alexander until the reconciliation was finished between Frederick and Alexander Then this Pope made a new agreement with the Romans and was received by them An. 1178. There in a Councel he enacted That if the Cardinals could not accord in the election of a Pope whomsoever the two parties shall choose he shall be received by all and if any person leaning to the election of the third part shall demean himself as Pope he shall be accursed He did annual the acts of Victor Paschalis and Callistus Bellarm. de Sanctor beat lib. 1. Damned souls were worshipped cap. 7. testifieth that in the days of this Alexander a soul did appear and rebuked some persons for worshipping a man that was killed in drunkenness as also he testifieth that before that time a soul had appeared unto St. Martin when he was praying for it and confessed it self to be the soul of a damned robber Because these things were frequent Pope Alexander ordained That none should be worshipped as a Saint unless he were canonized by a Pope Po. Verg. de inven rer lib. 2. cap. 8. He canonized Thomas Becket who as the Sorbonists then maintained in their publique disputes was justly condemned for rebellion Before that time the Clergy paid tribute Gratian. cau 22. qu. 8. c. Tributum but Pope Alexander exempted all Church-mens goods whether Benefices or proper heritage from all tribute of temporal Lords Bellar. de Cler. lib. 1. cap. 24. prop. 4. And in Proposition 5. of the same Chapter he saith The exemption of the Clergy as well concerning their persons as their goods was brought in by the law of man and not of God This is against the Canonists saith he In the same Council it was ordained That manifest usurers should not be buried among believers This Pope gave the title of King unto Alfonso Duke of Lusitania for his valiantness against the Saracens there Baro. Annal. He sate twenty and one years 13. LUCIUS III. had peace with the Emperor but because he would have taken off the new liberty and name of Consuls the Romans forced him to flee to Verona Unto him a King of Armenia did submit himself because of a variance between him and
would contentiously defend his error by and by it should by these Legates be deferred unto the audience of the other Sisters and if by Letters Canonically written that Sister could be reduced unto the harmony of wholesome doctrine it was well but if not a general Councel might be assembled 2. The Empire was translated from Rome to the East and then it was ordained by 150. Bishops assembling in this City when blessed Nectarius was ordained Bishop of this See after the condemnation of Maximus Ennius who was infected with the contagion of Apolinaris then it was ordained I say with consent of the most godly Emperor Theodosius the elder that as old Rome had obtained from the holy Fathers in former time the first place in Ecclesiastical causes so then new Rome for the honor of the Empire should have the Ecclesiastical precedency after her and should be called as the second Rome so be called and be the second See and should preside all the Churches of Asia Thracia and Pontus and treat of all Church-affairs and determine them by her own Authority And then such Legates Wardens of the Catholique faith as were sent to Alexandria and Antiochia were sent also into this Royal City and likewise from hence unto them for the same ministery that they all might teach the same and differ in no point of truth 3. When the Empire was divided the Bishops were also divided the decrees of the Roman high Priest that were established in their Councels without the Greeks let these Bishops which belong unto him look unto them As for these Councels which in these days they hold how should we imbrace their decrees which are written against our knowledge For if the Roman Bishop sitting in the high throne of his glory will thunder against us and as it were from above throw his commands and will judge of us and our Churches not with our counsel but at his own pleasure yea and will Lord it over us what brotherhood or what fatherhood can be in this who can patiently endure it for then we might be called the very slaves and not children of his Church And if this were necessary and so grievous a yoke were to be laid on our necks none other thing followeth but that the only Roman Church should have that priviledg which they hunt after and she shall make Laws unto all others and she her self be without Law and so be not a pious mother of children but an imperious Lady of slaves To what purpose then were the knowledge of the Scriptures the studies of learning the doctrine and discipline of teachers and the noble wits of the wise Greeks the onely authority of the Roman high Priest which as thou sayest is above all turneth all to nothing Let him be the onely Bishop the onely Teacher the onely Commander and let him onely as the onely Pastor answer unto God for all things that are concredited unto him onely But if he will not have fellow-laborers in the Lord's vineyard and if he be exalted in keeping his primacy let him glory in his primacy but not contemn his brethren whom the truth of Christ hath begotten in the womb of the Church not unto bondage but unto freedom For as the Apostle saith We must all stand before the throne of Christ that every one may receive as he hath done whether good or ill He saith All though he was an Apostle he excepteth not himself he excepteth no mortal He said All he excepteth not the Roman high Priest Nor is it found in any Creed that we should believe specially the Roman Church but rather we are taught every where to believe that there is one holy Catholique Church These things speak I of the Roman Church with your favor which I do reverence as you do but will not follow absolutely nor do I think that she should be followed in all particulars whose authority thou hast propounded unto us as so excellent that we must forsake our own customs and receive her form and change in Sacraments without examining by reason and without authority of Scriptures but we as blinde men should follow her leading us whither she willeth by her own spirit which how safe or honorable it is for us let both the Latin and Greek Sages judge 4. Thou sayest that the Lord said unto Peter alone and not unto all the Apostles Whose sins ye forgive and what thou shalt binde on earth But it is believed that the Lord said that not unto Peter onely but indifferently unto them all with Peter or to Peter with them all Nor did the holy Ghost come down on Peter onely at the Pentecost but the Lord sent him unto them all in a like gift and in a like measure as he had promised therefore we do so acknowledge the power to be given of the Lord and received by Peter that we think the Authority of the other Apostles should not be minced seeing certainly they all equally without any prejudice of another or usurpation as truly meek and lowly in heart did receive the same holy Ghost and by the same holy Ghost did receive the same power of binding and loosing nor can we think that the priviledge was given unto Peter onely which is common unto them all by the Lord's gift therefore we may not take from others which have the same power and ascribe unto one the Authority which is common to them all Let Peter as the twelfth Apostle be honored so that the other eleven be not excluded from the Apostleship which certainly they did receive by an equal and not different dispensation not from Peter but from the Lord himself even as Peter did 5. I grant there have been many heresies in Constantinople but there also were they extinguished as the heresie of Arrius in the days of Constantine the root of them all was Philosophia which was planted in Constantinople and which the learned have abused So heresies have been condemned in the Churches of Calcedon Constantinople Ephesus Antiochia and Alexandria and it was commanded that none should any more plead for these heresies But now in this City are no heresies As for Rome haply no heresies began there because they were not so witty and subtil nor were they such searchers of the Scriptures as some here and as the vain wisdom wherewith some among us were miscarried into heresies is to be condemned so the rudeness of the Romans is to be commended whereby they said neither this nor that of the faith but with an unlearned simplicity did hear others which seemeth to have come either through too much sloth in searching the faith or through slowness of judgement or that they were taken up with the multitude and weight of secular affairs Catal. test verit lib. 15. The Reader may judge of this reply unto these objections and by these particulars understand what the Greeks did judge of the particulars that are omitted It seemeth the Romans would wipe away that jeering blot in the last
corporally present in Transubstantiation the Sacrament Whence it was questioned Whether the bread evacuateth or the substance of it be changed into Christ's body Lombard could not define the question and sheweth the different opinions of others Lib. 4. Dist 11. Innocentius setteth it as an Article of faith that the bread and wine are transubstantiated into Christ's body and blood cap. 1. In cap. 2. the doctrine of Joachim is condemned but not himself In cap. 3. all men are cursed who hold not the faith which is in cap. 1. and they are ordained to be punished by the Magistrate and if they be Laicks their goods shall be confiscated or if they be Clerks their goods should return to the Church where they had their Benefice He ordained that all Magistrates should swear at their admission to banish all who are discerned Hereticks by the Church which if they be slack to do they should be accursed and if after excommunication any shall continue a year the Metropolitan should give notice unto the Pope who shall absolve all the subjects from obedience and give his Land unto others who will expel the Hereticks Item He who is declared an Heretick should not be admitted unto the Sacrament nor unto Christian burial nor should alms nor oblations be received from such Item All Bishops should twice or at least once in the year visit all their Diocy where is any suspicion of heresie and cause three or more men of best account or if need require all of the bounds should be compelled to swear whether they know any Hereticks there or if there be any privy meetings or any persons different in maners from the common conversation of others Cap. 10. Because the food of God's word is necessary unto Christian people and Bishops are hindered by many occasions from teaching their people therefore they should employ sufficient men to preach and visit and they should provide necessaries unto such This was a safe-guard unto unqualified and non-resident Bishops Cap. 13. There should be no more religions or society of Monks because there are too many already if any will be a Monk let him go to one of those sorts that are approved and if any will found a new Monastery let him take one of the former rules Cap. 19. We will not let this pass without correction that some of the Clergy adorn the Churches with their own and other mens goods that they are more like to Laicks houses then to the Churches of God Ca. 21. All believers when they come to the Auricular confession years of discretion should confess all their sins unto his own Priest once a year and accomplish the pennance that shall be enjoyned and should communicate at least at Easter unless his own Priest think good that he should abstain Neither may a Priest reveal unto others what hath been confessed These private confessions were in use before but then made necessary as also here it appeareth that before were no confessaries but the Priests until afterwards the Monks obtained this priviledge Ca. 22. Because when one is sick and the Physician biddeth send for a Priest the patient often despaireth of health and so falleth into greater danger therefore the Physician shall at the first bid send for the Physician of the soul Ca. 29. Plurality of Benefices is forbidden unless the Pope think good to dispense with some persons who are to be honored Ca. 31. Because Patrons detain the Church-revenues so that in these Countreys scarcely is found any Parish-Priest that hath but the least knowledge of letters therefore we ordain that a sufficient portion be assigned unto the Parish-Priest who should serve not by a Vicar but personally c. Ca. 42. As we would not that Laicks usurp the power of Clerks so we will that Clerks usurp not the power of Laicks Ca. 46. Magistrates should not exact taxations from the Clergy unless the Clerks will willingly contribute when they see the necessity of common burthens and even then not without the advice of the Pope Ca. 50. The prohibition of marriage should not exceed the fourth degree of blood or alliance because there are but four humors in mans body or it consisteth of four elements This is a fair pretence but it was a remedy saith Po. Virg. de inven lib. 5. cap. 5. against the Decree of Pope Julius who had ordained that marriage should not be within the seventh degree by which severity it came to pass that men could not finde marriage within their City and this Decree is observed saith he but he might have added unless men will pay for a dispensation and so no degree hindereth marriage as I have touched elsewhere and experience sheweth Likewise Pope Celestin the III. gave a judicial sentence If a married person fall into heresie the other spouse may marry another But this Innocentius ordained contrarily that heresie should not be a cause of divorce Extra de divort c. Quanto The election of the Pope was restrained unto the Cardinals by Pope Celestin the II. and this Innocentius confirmed that Act and added that the holy Colledge of Cardinals should have jurisdiction in all places and have authority over all men and power of judging the causes of all Princes and of bringing them into their Kingdoms or depriving them Cumi Ventura in Thesor Politic. pag. 388. printed at Frankford An. 1610. Peter King of Arragon made his Realms of Arragon and Sardinia tributary unto the Chair of St. Peter for the salvation of his soul forsooth in the days of this Innocentius He sat eighteen years and seven moneths After his death he appeared unto Ludgardis when she saw him compassed with so great fire she asked Who he was He answered I am Innocentius She groaned and said How is it that our common father is so tormented He answered I am so tormented for three causes which most justly had condemned me unto eternal punishment if by the intercession of the most holy Mother of God I had not repented at the last gasp I have indeed escaped eternal death but until the day of judgement I am tormented with most cruel punishments and that I could come unto thee to seek thy prayers the Mother of mercy hath obtained it from her Son And having spoken so he vanished The Nun declared his necessity unto her sisters that they would help him and lamenting his case she afflicted her self wonderously Let the reader understand saith my Author that I am not ignorant of those three causes which Ludgardis told me but for reverence of so great an high Priest I will not report them Bellar. de gemitu col lib. 2. cap. 9. ex Suri in vita Ludgar 2. HONORIUS the III. confirmed the Order of Dominicks and gave them priviledge of preaching and hearing confessions albeit they had not cure of souls or parishes He confirmed also the Orders of Franciscans Augustinenses and Carmelites He ordained that every one should bow their knee at the lifting up of the
occasion to speak of it in the third Chapter The See was then vacant two years and three months and the Cardinals at last did submit all their suffrages unto Jacob de Ossa Cadurcensis who afterwards went up unto the Papal Chair and said I am Pope This was 3. JOHN the XXIII who was so desirous of novelties and to leave remembrance of him that he turned Bishopricks into Abbeys and Abbeys into Bishopricks he divided one into two and united two into one he erected new Colledges and destroyed the old he appointed new Scribes and taxes of every Bishop and Priest Pol. Virgil. de inven rer lib. 8. cap. 2. By a Decree he pronounced them Hereticks who say Christ did teach perfect poverty that is to renounce the possession of all goods both in particular and in common for said he it is impossible to retain the use of consuming things and to quit the right of them both in particular and in common This Decree saith Platina doth scarcely accord with sacred Scripture which testifieth in many places that Christ and his Disciples had not of their own and it condemneth all the Franciscans teaching and disputing in their schools against the ambition and avarice of the Clergy and it was made directly against the Decree of Pope Nicolaus the IV. Bellarm. de Ro. pont lib. 4. cap. 14. saith These two Decrees fight not because Nicolaus denieth not that Christ had some propriety although in common but he denieth that Christ lived so always and John denieth not that Christ sometimes had not propriety in particular nor in common but he denieth that he lived so always Thus the Jesuit will have the two to agree although John would purposely condemn the others Decree This John believed that the souls do not enjoy the presence The Pope was an Heretick of God before the day of judgement Bellarm. loc cit testifieth that the Cardinals did resist this opinion and that he repented the day before his death nor was it an error saith he because it was not defined in any Councel Naucler saith Many Divines of approved knowledge and life held that this Pope was an Heretick for holding some errors which they say he recanted coldly at his death and his Successor Benedict did publickly condemn those errors Note here the Pope was an Heretick and the Pope recanted but he recanted coldly Erasmus in Praefat. before the fifth book of Irenaeus saith He was compelled by the Divines of Paris to recant his opinion Bishop Jewel against Harding pag. 668. declareth this ex Massae lib. 18. Pope John taught and professed error and he sent two Preachers to Paris the one a Dominican and the other a Franciscan to maintain the same heresie But one Thomas an English Preacher withstood the Pope and the Pope threw him into prison hereupon the King summoned a Councel unto his Palace in Vintiana Sylva the whole Assembly subscribed against the Pope immediately the King sent unto Pope John and willed him to reform his error and to set the Preacher at liberty and so he did At that time Peter de Corbaria John and Michelin three Minorites did openly teach that St. Peter was no more the head of the Church then any of the other Apostles that Christ left no Vicar upon earth that the Pope hath no power to correct or punish to set up or cast down an Emperor all Priests of whatsoever degree are of equal degree power and jurisdiction by the institution of Christ and it proceedeth from mans authority that one hath more power then another neither the Pope nor all the Church can by coactive power punish any man unless they be authorised by the Emperor At that time the Pope and Emperor were at variance as followeth and when the Emperor went to Rome Pope John was deposed by the Cardinals as a fugitive and the now named Peter was chosen and called NICOLAUS the V. When he was installed Pope John accursed him for those his articles his excommunication is in the Extravagants of Pope John the XXII and beginneth Ad audientiam and Pope Nicolaus accursed Pope John At last Boniface Earl of Pisa brought Pope Nicolaus to Avenion and there shut him up in a Monastery till he died Antonin par 4. tit 11. cap. 7. § 5. Nicolaus had advanced the Minorites and John degraded them the more and declared them Hereticks He sat twenty years His Heirs found in his treasury 25. millions of crowns Io. Naucler 4. BENEDICT the XII sent 25000. florens for reparation of S. Peter's Church at Rome His contention with the Emperor followeth His Epitaph describeth his life briefly Hic situs est Nero laicis mors vipera clero Debius à vero cuparepleta mero He sat seven years and died An. 1342. 5. CLEMENS the VI. took upon him at the first to enrich all his Cardinals with the Bishopricks and Benefices of England Edward the III. was not a little offended and annulled all the provisions which the Pope had given within his Realm commanding under pain of imprisonment and death that none presume to bring from the Pope any such provisions At the same time all the tenths of Templaries were paid unto Edward as followeth Clemens exchanged a fue-duty which the French were wont to pay out of Naples for the City Avenion and so that Kingdom was made free and Avenion was a part of St. Peter's patrimony Boniface the VIII had ordained The Iubilee the Jubilee to be kept every hundred year to the imitation of the ancient Secular Plays in honor of Apollo and Diana now Clemens thought he could have no benefit if it were delayed so long time therefore he ordained that it should be kept every fiftieth year after the maner of the Jews and so it was kept at Rome An. 1350. Though he did change the time yet he would keep the Rites of the Secular Plays 1. In invitation Before the Secular Games Heraulds were sent through Italy to make publication and they cried saying Come see the Plays which none living hath seen nor shall see again So all men throughout the Papal jurisdiction were invited by his Trumpeters and at that time they were exhorted that in respect of the uncertainty of mans life they should not let so gracious an occasion slip 2. The Emperors Claudius and Domitian being desirous to have the glory of the Secular Games did shorten the time of an hundred years so Clemens the VI. and Urban the IV. have done 3 The Heathens promised the remission of sin and there was no wickedness so grievous which the Jubilee promised not to blot away 4. The Emperor went in great pomp and confluence of people so do the Popes 5. In the beginning they were wont to uncover a certain Altar dedicated to Pluto and Proserpina and when the Plays were finished that Altar was covered again with earth So at the Jubilee opened a Gate which they called The holy Gate with a silver hammer and when he shut it again he
fastened it with silver plate as honoring the god of riches 6. During the Secular Plays the people did visit the Temples Altars and Reliques so now 7. The Heathens offered sacrifices unto their gods and goddesses so now unto the he-Saints and she-Saints 8. At every Secular Play they had new hymns at every Jubilee they have new orisons through the streets of the City 9. The Heathens caused to be engraven on the brazen Altar the names of the Consuls or Emperor in whose time it was solemnised so now under what Pope But the Christian Emperors abolished the Secular Plays and the Popes have restored them The Bull of proclamation under Clemens hath these words What person or persons soever for devotion shall undertake peregrination unto the holy City the same day that he goeth out of his house he may chuse a Confessor or Confessors in the way or where he pleaseth unto which Confessors we grant by our Authority full power to absolve all cases Papal as fully as if we were personally present And we grant that whosoever having truly confessed shall chance to die by the way shall be absolved from all his sins and we command the Angels of Heaven to take his soul out of his body being absolved and to carry it into the glory of Paradise c. He sate ten years 6. INNOCENTIUS the VI. in some things gave a good pattern he would not bestow Benefices without examination of the life and literature of the Intrant he suspended many collations that were granted by Clemens because the persons were not qualified he commanded all Prelates under pain of his curse to reside at their own seats because the sheep should be attended by their own shepheard and not by an hireling he restrained his domesticks to a small number and those were men of good report and he commanded all Cardinals to do the like saying His life and the life of his Cardinals should be exemplary unto others as was the life of our Savior Platin. Nevertheless in pride he was not inferior unto any of his Ancestors for he kindled the wars in Italy sending Cardinal Aegidius with an Army against sundry Cities in Romandiola Marchia Anconitana c. which had fallen from the Popes He sent Magistrates into Rome now one and then two as he pleased He advanced a vain man Nicolaus Gencii who under the title of Tribunus Romae attempted great things He charged the Pope to return into Rome or otherwise he and the City would chuse another Pope When Charles the IV. was chosen Emperor this Nicolaus pretending that he was the true Soldier of the holy Ghost the deliverer of the City which hath jurisdiction over all the world and now revoked all priviledges granted before unto others in prejudice of her jurisdiction summoned Lewis Duke of Bavier and Charles King of Bohem who called themselves Emperors and all the Electors to compear before him or he will proceed against them as disobedient Io. Naucler gener 45. The people followed him for a time but soon forsook him then he fled privily and sought refuge under the wings of Charles whom he had summoned Charles taketh him and sent him unto Avenion where he was kept until Francis Baruncellus did usurp the like prank the Pope sent against him this Nicolaus he killed the other and was again Tribunus not long after the Pope threw him down again and created Guido Jordanus Senator for a year This Pope sate nine years and eight months 7. URBAN the V. an English man had waited long at Court and when he could attain no Benefice he said unto his fellow I think verily although all the Churches of the world were vacant none of them would fall on me The same companion seeing him taken from a Cloister and crowned with the triple Mitre said unto him Now all the Churches of the world are fallen on your head He followed the course of his Predecessors in subduing some Cities of Italy and stirring men to go unto Syria In the fifth year he would go to Rome He caused the heads of Peter and Paul to be searched he took the flesh of them and when they were laid in boxes of gold he placed them by the great Altar in Lateran Platin. If those could be true reliques let the judicious consider He was the first consecrator of the Rose and gave The first holy Rose it unto Johanna Queen of Sicily who was called a famous whore and is said to have killed her husband From that time the Popes do yearly on the Sunday of Laetare honor some Prince with such a Rose being consecrated with great solemnities and certain prayers anointed with balm sprinkled with musk and watered with holy water in sign as they say of Jerusalem both militant and triumphant in the name of the Father Son and holy Ghost About that time began the Agnus Dei which the Pope giveth in the first year Agnus Dei. of his Papacy and reneweth it every seventh year this is the prayer wherewith they hallow it By the worship and honor hereof let the iniquity of us thy servants be washed away let the filthiness of our sins be cleansed let pardon be obtained grace be bestowed and at last they with thy Saints and chosen may deserve to attain eternal life What more can be wished by the merits of Christ P. Morn in Myster Urban sate twelve years Platina could not know whether he died at Avenion or by the way Frossard Hist lib. 1. saith At Avenion An. 1571. 8. GREGORY the XI had vowed to dwell in Rome only if ever he were chosen Pope and then he was mindeful of his vow This was not acceptable unto some Cardinals nor unto the King of France who sent his Brother Duke of Anjow to disswade him at last he would go and died there shortly after He sent into Germany craving tenths of all Church-men the three Electoral Bishops with one voice refused Crantz in Saxo. lib. 10. cap. 2. Naucler The Histories shew many troubles and wars in his time He sate seven years 9. When the Cardinals assembled unto the election the Romans threatned them if they did not chuse a Roman they would do whereof they should repent and being not contented so they came violently among the Cardinals and caused an old man of an hundred years to be chosen They sat him upon a white mule and convoyed him thorow the City with much pomp The old man died on the third day Frossard lib. 2. 10. URBAN the VI. a Roman was chosen likewise by force and fear He commanded the Cardinals to have fewer servants and horses because what was bestowed on them unnecessarily might be better employed on the poor he commanded also they should not take gifts from pleaders in their Courts wherefore the Cardinals fearing his severity went to Anagnia Platin. But Frossard who lived at that time saith He displeased all men with his pride and the Cardinals said they were forced to chuse him and
consented to none of them and intending the peace of the Church he sent unto the Emperor whose Authority and care should have been principal in this case saith Frossard and unto the Kings of England Bohemia and Hungary intreating them not to be deficient unto publick tranquility After the year 1397. when the Noble men of France were redeemed from the power of the Turks King Charls wrote again unto the Emperor They appointed to meet at Rhems pretending other causes of their meeting After consultation they sent the Bishop of Camerak unto Rome exhorting Boniface that for the good of the Church he would lay aside his Papal honor for a time until by advice of Princes and learned men a necessary overture were provided The Pope said He would follow the advice of the Cardinals But the people of Rome did exhort him to maintain his own right and not to submit to any Prince of them all At the second conference Boniface said He would submit if Benedict would submit also The Bishop did report this answer unto the Emperor at Confluentia and returned into France and he was sent unto Benedict with the same proposition His Cardinals could agree upon no certain answer and he said He was lawfully chosen and would not renounce for any mans pleasure Wherefore a Captain that was sent with the Bishop laid hands on the Pope and took him Then Charls advertised the Emperor and he intreated the King of England to lay aside all faction for a space and contribute his aid in this case When this came in consultation the Estates were desirous of the purpose but it did offend them that the business was carried on by Authority of the French King and they said France shall never prescribe an order in Religion unto England The same year Charls died and Richard was committed to the Tower Frossard lib. 4. Then France agreed with Benedict upon condition he should procure the peace of the Church Many Cities in Italy revolted from Boniface as may be seen in Platin. and he was brought into such great penury that he sent unto all Countries offering pardons for so much money as their charges towards Rome would require By such Indulgences his Legate brought from one Country 100000. florens Theod. Ã Niem lib. 1. cap. 68. Mornay He called his Legates to account and finding that they had reaped more gain he put them to death But his pardons were so contemned saith Platin. that many crimes were done because people thought they could have remission for money Pol. Virg. de inven rer lib. 8. cap. 1. reporteth the same He kept the Jubilee An. 1400. when many hundreds of people died of the plague at Rome After that the Cardinals of Avenion went to Rome to treat of peace but Boniface said He only was Pope and Peter de Luna was the Anti-Pope They replied Their Master was not a Simoniack He discharged them of the City and within three days he died An. 1404. CHAP. II. Of EMPERORS 1. ALBERT Duke of Austria summoned a Diet at Frankford he renounced his former election and was chosen again Pope Boniface the VIII was his only foe but afterwards he confirmed him on condition he would expel Philip King of France and take his Kingdom to himself But Albert in stead of war married the Daughter of Philip and lived for the most part in peace After the example of his Father he would never go into Italy yet he governed his part of it by Deputies and Dukes He had wars with the Kingdom of Bohemia and conquered it unto his eldest Son At whatsoever occasion he had any fight he was present in person and was always victorious therefore he was called Albertus Triumphans He was once poisoned by the Bishop of Salzburgh and by help of medicine was preserved At last he died unfortunately by conspiracy of his Brother's Son John in the tenth year of his reign An. 1308. All the time of Adulph and Albert Andronicus the Son of Michael Paleologus reigned in Constantinople he would never acknowledge the Pope of Rome Philip King of France thought now to be Emperor because the Pope was in his Realm but Clemens did fear his power and wrote unto the Electors to hasten the election 2. HENRY the VII Earl of Lutzenburgh was chosen and quickly confirmed by Clemens on condition that he should go to Rome and be crowned within two years The Pope required this because he thought by him to beat down the troubles in Italy saith Io. Naucler He had wars with the Duke of Wittembergh Albert's Brother's Son for the Kingdom of Bohemia Albert's Son was dead leaving but one Daughter whom Henry did sue for his Son Then he went into Italy and subdued Robert King of Pulia The Pope sent three Cardinals to crown him at Rome but he began to fear his power and gave the Cardinals in charge to require homage of him and that he should swear faithfulness unto the See of Rome Henry said unto the Cardinals It was not the custom of his Ancestors and against the freedom of the Empire that the Prince of Princes should give an oath of fidelity unto the Servant of Servants Nevertheless he was crowned and received graciously by the Clergy and many Cities and he compelled them to obedience who did refuse The Pope did strengthen the above named Robert against him and because that course could not prevail Jacobine a Dominican gave him poison in the wine at the Mass in Bonconvento An. 1315. The Pope by his divulged Bulls would have excused the Frier but the people were so inraged for this villany that they arose against that Order and killed many of them and burnt their houses in Tuscia and Lombardy Andronicus was now become old and assumed his Son Michael to govern equally but he lived not long time his Son Andronicus rebelled against the old Emperor so that Greece was divided and became a prey unto Othoman At that time Chatiles Governor of Peloponesus sent for the aid of the Turks they came and carried great spoil out of Thracia The other party sent unto the Italians and Spaniards which both sought their own gain and when the Greeks were sensible of their folly they did submit themselves unto young Andronicus and then he dealt roughly both with the Turks and Italians so that they both became his enemies Laonic. Chalco con de reb Turci lib. 1. 3. After the death of Henry the Electors could not agree for four chose Lewis Duke of Bavier of those four the Duke of Brandeburgh gave his sentence by his Proctor and the other three chose Frederick Duke of Austria who thereafter purchased the consent of Brandeburgh they were crowned by two Bishops severally Lewis at Aken and the other at Bonna and great sedition arose in Germany They both by their Ambassades sought confirmation from the Pope Unto LEWIS he said He had already usurped too much and gone beyond the power of an absolute Emperor FREDERICK did alledge
3. With common consent of the Princes and Bishops of Italy and Germany and assent of the Priests and People Pope John was condemned of irreligiousness and heresie and as Author of the Antichristian Empire Lastly They did chuse another Pope Nicolaus the V. as is written before John raged and deprived Lewis again When Benedict the XII was chosen Lewis sent Orators craving peace and the Pope answered that he and his Brethren would take care to restore that Noble branch which was cut off from the Church and he did commend Lewis as the most eminent Prince of the world He bewailed also that Italy was oppressed by Tyrants and the holy Land by the Saracens and all these evils had hapned for want of an Emperor The Orators hearing the Pope speak thus were assured that the absolution was granted But saith Naucler gener 45. the King of France and Robert King of Apulia turn all upside down for two Arch-Bishops and two Counts came and disswaded the Pope from making peace with Lewis lest he be called a friend of Hereticks Benedict said unto them Do your Masters wish that there be no Empire We speak not holy Father said they against the Empire but against the person of Lewis which is condemned for his practising against the Church Then said Benedict It is true we have done against him but he would have fallen at the feet of our Predecessor if he could have been accepted and what he hath done he hath been provoked thereunto But saith Naucler the Pope could not prevail And John King of Bohemia and Henry Duke of Bavier wrote that with the aid of the Kings of Hungary and Cracow they would set up another King of the Romans So the Cardinals did for that time hinder the absolution and the Orators were dismissed with fair words In the year 1336 Lewis assembled the Princes in Spira and from thence sent other Orators unto the Pope for absolution among these was Gerlak Count de Nassaw and the Bishop of Curia When they came Benedict weeping said He loved Prince Lewis but the King of France had written unto him that if he did absolve Lewis without his consent he should finde worse dealing then Boniface had found The next year Lewis and Philip de Valois King of France were agreed and they both sent together unto Benedict for absolution of Lewis Then said Benedict Shall I now judge Lewis an Heretick and then a most religious Christian at the King's nod and so did still refuse And it is thought saith Naucler Philip did pretend to desire what he would not and Benedict did profess what he would not though he would have done it and so nothing was done But it will appear that the Pope did dissemble at first and at this time began to shew himself In the year 1338 Lewis called another Diet to Frankford and there by advice of some Minorites he published a Declaration against the Sentence of Pope John where he proved out of the Canon Law and Ancient Customs that it appertained only unto the Electors to chuse the Emperor and the interest of the Pope is onely to anoint him being chosen which is but a ceremony and if the Pope will refuse any other Bishop may anoint wherefore when the Emperor giveth oath unto the Bishop of Rome it is not of homage or subjection but only of faithfulness and defense of the Bishop and the Church if necessity do require his furtherance so that it is against all Antiquity that the Pope restraineth the Authority of the Electors to the designing of the King of the Almains only and taketh unto himself alone to create the Emperor as also it is absurd that the Pope assumeth the managing of the Empire as lawful Emperor when the Imperial Throne is vacant which power belongeth unto the Palatine of Rhine likewise he did clear himself particularly of those things which Pope John had alledged against him And in the end by advise of all the Clergy and Princes of Almany there assembled declared the whole process that was laid against him to be null and of no force This Declaration is at length in Naucler loc cit At that time Benedict made Luchin the Viscount and his Brother John the Arch-Bishop to be Vicars of Millain and other Towns and he gave the same power unto Mascin Scala in Verona and Vincentia and unto others in other Cities and that he did by his own power as he said because when the Imperial Seat is vacant as for a time it was vacant all the Imperial power did belong unto him Naucler ibid. Then the Emperor seeing that now was no hope to be absolved and as the Pope was doing he created all hereditary Vicars in Italy who afterwards became absolute Lords lest they should revolt from him Pope Clemens was haughtier then all the other he summoned the Emperor to appear and satisfie God and the Church Lewis sent his Orators and promised to obey Clemens demanded that the Emperor should confess all his heresies and errors that he should resign the Empire and not reassume it but with the good leave of the Pope and that he should render himself and his Sons and his goods into the Pope's reverence All which the Orators did subscribe so that the Pope and the Cardinals did admire at it And then they propound harder conditions Naucler saith The Emperor would never have subscribed these Articles though he had been a prisoner When he saw them he sent Copies of them unto all the Princes and they did assemble at Frankford in September An. 1344 where after consideration of these Articles they did judge them derogatory unto the honor of the Empire they all with one voice did abhor them and they did intreat the Emperor to stand in defense of his honor as he had done before and they should not be deficient to the uttermost of their power Naucler ibid. Then Clemens did accurse the Emperor again for Heresie and Schism and he accursed all the Bishops and Princes that favored him and he sent a mandate unto the Electors to proceed unto a new election The Heresies were 1. He believed not the determination of Pope John the XXII concerning the poverty of Christ 2. He held that the Emperor may depose a Pope 3. He being accursed did contumaciously lie under the curse 4. He gave Bishopricks unto some and deposed some Bishopricks who would not do contrary unto the Papal interdiction 5. That he had deposed a Pope and set up an Anti-Pope Henry of Viernberg Arch-Bishop of Mentz would not consent unto the violation of his innocent Majesty therefore the Pope deposed him and sent Gerlak of Nassaw into his See Other Bishops and Electors being seduced by John King of Bohemia did consent unto the election of his Son Charls Waltram Bishop of Colein got 8000 marks Baldwin Bishop of Trevers was Uncle to King John the Duke of Saxony received 8000 marks c. P. Mexia The Pope without delay approved the
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
rich Bishop a poor Cardinal and a beggarly Pope this last part was said of him partly because of the division of the Papal revenues and partly because of his profusion beyond any Prince The other two Popes would never consent unto this Synod Bellarmin will neither call this Councel lawful nor unlawful De Concil lib. 1. cap. 8. Then were three Suns as the Popes were wont to call themselves in comparison of the Emperors but they were all pale in the clouds none of them being in their own region and the Romish Church had three heads Alexander had scarcely warmed his Crown on his head when he gave full remission of all sin unto them who conferred any thing unto the Monastery of S. Bartholomew by Smithfield and resorted to that Church any of these days following to wit Maundy Thursday Good Friday Easter Even or on the Feast of Annuntiation from the first Even Song unto the latter Io. Fox in Act. He died in the eighth moneth When he was dying he protested before a multitude of Bishops and others that the Pisan Councel had proceeded very lawfully and had decreed most justly Platin. Will not the Papists believe the protestation of their Pope on his death-bed Then the Cardinals thought to be more circumspect in chusing his Successor they assembled at Bononia where Baldesar Cossa a Noble man of Naples was the Pope's Legate and Commander of the City he had a great number of Soldiers both within and without under pretence of preventing all tumults but indeed that if he could not attain unto the Papacy by solicitation he might atchieve it by arms Platin. He pressed the Cardinals to name a Pope They went to election and named one he refused him they name another he refused to accept him they did name more none were to his liking They ask Whom will he name He said Give me the Cape of blessed Peter and I shall give it unto the Pope Then he put it on his own shoulders and said I am Pope The Cardinals thought this an informable election but none durst speak against him Bellar. de Ro. Pon. lib. 4. cap. 14. saith It could not be easily judged by which of these three was the true and lawful Pope why because every one of them had most learned Patrons This same Pope 4. JOHN the XXIV alias XXIII feared that the Cardinals would enterprise something against him and therefore presently sent Legates unto Germany entreating the Princes to accept Sigismund unto the Imperial Throne he thought so to gain his favor Platin. He obtaining this desire proclaimed a Councel at Rome under pretence to crown the Emperor but intending to establish himself The Schism continued until the Emperor procured a Councel at Constance An. 1414. John hoping that the Emperor would acquit him for his former favor consented and gave his Bull for assembling the Councel and in that Bull he acknowledged the lawfulness of the general Councel at Pisa and called Pope Alexander the President of happy memory In the Councel he laid down his Papacy and the Emperor gave him thanks and kissed his foot But when he saw no appearance to be restored he thought best to provide for himself by flight and he would revoke his renuntiation The Emperor caused to pursue him Frederick Duke of Austria apprehended him and delivered him unto the Emperor and he committed him unto the Count Palatine of Rhine who kept him three years in his Castle at Hedleberg John was judged as unworthy as any of the other two for he was accused to have hired Marsilius Parmensis a Physician to poison Pope Alexander that he was an Heretick a Simoniack a Murtherer an Inchanter an Adulterer a Dice-player a Sodomite a notorious Atheist and contemner of all Religion he sold for 50000 ducates the head of John Baptist which was in St. Silvester's Monastery at Rome John Naucler saith About forty Articles were proved against him Then the Councel dealt with the other two Popes to renounce their authority as followeth Pope Gregory being then decrepit sent his Proctor and renounced his power and was made Legate of Piceno and died shortly after Benedict would never acknowledge the Councel and when he died after the Councel was ended he required an oath of his Cardinals that they should chuse another Pope after his death 5. MARTIN the V. was chosen by the Councel on Martin's day An. 1417. he was convoyed by the Emperor and Councel with great solemnity into the great Church of Constance and from thence unto the Monastery of St. Augustin to be crowned the Emperor led his horse by the bridle on the right hand and the Marquess of Brandenburgh on the left hand both on foot He confirmed the Acts of the Councel The Emperor entreated him to abide in Germany because of the diversity of Religion or as he spoke for divers enormities there The French Nation allured him to go with them He said The Churches of the Saints in Rome were decaying by the long absence of Popes so he went to Italy and stayed three years at Florence At that time John the XXIV redeemed himself out of prison for 30000 crowns and went unto Florence Pope Martin feared that he would renew the Schism but John kissed his foot and was made Cardinal of Tusculo yet could not patiently live in so private a condition and died of melancholy Then Martin had but one Antipope and sought by all means to have him out of the way but Alfonso King of Arragon maintained Pope Benedict the rather that Pope Martin had declared Lewis Duke of Anjow to be King of Sicily When Benedict had sate thirty years and was dead his Cardinals chose Pope Clemens the VIII who sate four years until Pope Martin seeing the unlucky success of King Lewis did agree with Alfonso concerning Sicily then these two compound with Pope Clemens that he shall have the Bishoprick of Majorca and his Cardinals shall enjoy their hats except some recusants that were committed so the Schism was ended Pope Martin was hot in the wars against the Bohemians Angelus de Clavasio a Minorite in his Summa at the word Papa writeth that this Martin after consultation granted licence unto a man to marry his own Sister He sate fourteen years and died An. 1431. 6. EUGENIUS the IV. was miscarried with ill advice and troubled all things concerning God and men Platin. By his covetousness he so provoked the Romans that there was a great fight within the City and he thought it his best way to steal away in a Monkish habit when the Citizens knew that he was going down the river in a boat they threw stones at him but by means of his Captain Sfortia he regained all that he had lost and became very haughty He loved wars which may seem strange in a Pope saith Platin. He was afraid of the event of the Councel at Basil when he saw it encrease with multitude of Princes and Bishops from Spain France Germany Hungary c.
Priests are worse than hypocrites since they are so far from hiding their wickedness before men that they openly avow it and they are permitted by their Prelates because they pay yearly some money unto their Officials And that the condition of the Church is more dangerous now than ever it was for in time of persecution were good men but now the Church hath liberty and decaies for want of zeal and knowledge c. Catol test ver lib. 19. 4. Felinus Accursius Petrus de bella pertica Bartolus Johannes Igneus and many other Lawyers are recorded to have testified against Emperours and Princes for their weakness in suffering Bishops to usurp the Temporal Sword and Dominion of Lands and Cities and against the imprudence of them who had given so many priviledges unto the Clergy by which the Popes and Bishops do inlarge their power and oppress the Laity At that time Volquin in a Sermon called the Monks Monsters a Monster said he is a head with two bodies or a body with two heads and such are Monks they are Monks and Lawyers or Monks and Courtiers c. And so are Priests and Canons who have many Benefices Prebendaries c. ibid. 5. Vincentius a Venetian was then famous in Italy for opinion of holiness He left some Prophecies against the Clergy which in the end of that Century were Printed at Paris with the Prophecies of some others In one he saith Antichrist is in the World in another he saith Antichrist shall be a Pope but to allay the word he adds a Pope not lawfully chosen We may now add Many Popes have not been chosen lawfully In another he saith If we speak of those who are called Religious there is not one in all the World that keeps his Religion as he should they are all become corrupt and scandalous yea they are the instruments of perdition who should be instruments of the salvation of souls Ibid. 6. When the Antipopes would not remove the Schism a Parliament was in Paris An. 1406. Septemb. 11. where Charls the VI. ordained That The Acts of France against the Popes none should pay Tithes to Pope nor Cardinals and if they attempted to exact them no former provisions should be acknowledged In the Narration of this Act it is said That the Deputy of the University did apply unto Pope Benedict these sayings Withdraw you from every Brother that walks inordinately And I know that after my deaarture Wolves shall come in amongst you not sparing the Flock And Because my Flock was spoiled and my Sheep were deavoured by all the Beasts of the Field having no Shepheard neither do my Shepheards seek my Sheep but the Shepheards seek themselves and feed not my Sheep therefore thus saith the Lord I will cause them to cease from feeding my Sheep and I will deliver my Sheep from their mouths and therefore all paiment yea and all obedience should be denied unto the Pope And so they promised for their own part Fascic rer expeten fol. 195. In February following was another Edict discharging the paiment of Annates and other things that were called Minuta servitia In January 1408. in presence of the King and Peers and people of the Realm and of the Embassadours of England Scotland Sicilia and Galicia John Cartehusius a Norman in the name of the University had a Sermon on Ps 7. His sorrow shall turn upon his own head c. There he deduceth six conclusions 1. Peter de Luna or Pope Benedict is an obdured Schismatick an Heretick and disturber of the peace and union of the Church 2. He should not be called Pope nor Cardinal nor named with any Title of Honour and who obey him are worthy of the punishment pronounced against the abettors of Hereticks ..... Wherefore the University with one consent do wish that neither the King nor any of the Realm would accept any Bulls from Peter de Luna that the University be commanded to publish the truth throughout the Kingdom that a Bull of Excommunication which was lately brought from him unto the King should be torn as injurious to his Majesty that the Bishop of St. Flora and M. Peter de Corsellis and Sancienus de Leu Dean of St. German in Altisiodore be apprehended and punished because they consulted with Peter de Luna and the University promised to shew weightier things concerning the faith and prove them before competent persons These petitions were all granted to the University Benedict hearing these things fled with four Cardinals into Spain In August all Prelates and Church-men were commanded to publish the Neutrality of the Popes in their several jurisdictions P. Morn in Myster pag. 516 518. And then he sheweth how France stood for the like Neutrality in the time of Pope Alexander the V. 7. At the same time Francis Zabarella a famous Lawyer of Padua wrote de Schismate where he spareth not to aver The followers of the Pope have corrupted the Canon Law with their Glosses nothing is so unlawful but they think it lawful unto them they have exalted the Pope above God himself whence hath flowed a deluge of evils the Pope draweth unto himself all the authority of other Churches and despiseth inferior Prelates unless God provide for the estate of the Catholick Church it is in danger but in a Councel remedy must be provided and the Papal power must be curbed since he is subject unto the Church for that power resideth not in the Pope but in the Church or in a general Councel representing her the Church neither can now nor at any time could transfer that power unto one man but the same remaineth wholly unto her the Church may depose a Pope it is a fond thing that they say commonly The Pope cannot be judged by men since he who is judged by the Church is not judged by men but by God The power of calling Councels belongeth unto the Emperor as is clear by the examples of Constantine Justinian Charls the Great c. The Emperor should be present in the Councel as was in Nice and others when matters of faith are treated in them Laicks if they be worthy and prudent may be present in Councels The Pope cannot hinder the calling of them since through want of them the Church hath fallen into so great mischief and Bishops usurp government as secular Princes Seeing the Emperor is the principal Advocate and defender of the Church he may and should ask account of the Pope's faith so oft as the Pope is suspected and he may proceed against him by Law Peter never had the fulness of power but unto him in the name of the Church the keys were given We are not obliged to obey the Pope but when he requireth just things we should not give unto him such honor as to equalize him unto God nor should adoration be given unto him which Peter refused Acts 10. Whereas it is said The Church cannot er it is not to be understood of the Pope nor of the
third head was of the Authority of General Councels As in the Councel at Constance so here in Session 2. After long debate of the Prelates and Divines it was decreed by ninety Fathers thus This Synod being lawfully assembled in the holy Ghost and being a General Councel representing the militant Church hath power immediately from Christ unto which every one of whatsoever estate or dignity although Papal should obey in such things as concern Faith and extirpation of Schism and general Reformation of God's Church in the head and members Item It declareth that whosoever of whatsoever estate or dignity although Papal shall contumaciously refuse to obey the Commands Statutes Ordinances or Precepts of this holy Synod or of whatsoever other General Councel lawfully assembled in the premises or things belonging thereunto unlesse he repent should be subject unto condign pennance and be duly punished Pope Eugenius was offended at these Acts therefore he sought to divide the Fathers then to intrench their liberty and lastly to remove the Councel to Bolonia pretending his own infirmity that he could not undertake so long a journey though the Councel require his presence nor is there hope of Reforming the Germans and the Greeks will not passe the Alps. The Emperour replied The peace of the Latines should not be disturbed for any hope of peace with the Greeks and so many Nations had condescended unto the Councel at Basil and will account him as an Author of Schism if he practice in the contrary Nevertheless Eugenius by his Bull dissolved the Councel and summoned the President and all the Fathers unto Bolonia under pain of his curse On the other side in Session 3. An. 1432. April 29. they renew the two former Decrees and decern that Eugenius can no way dissolve the Councel because that were contrary unto the Decrees of Constance and tendeth to the grievous danger of the Faith and the disturbance of the Church and scandall of all Christian people And they sent John a Doctour of Divinity unto the Pope and the Cardinals with him humbly entreating obtesting and admonishing him and them to revoke the published dissolution and to assist and aid the Councel with his and their presence unlesse they have a Canonical reason of absence and if not threatning him and them that they will proceed according to order of Law against each of them At that time Sigismund assembled a Diet of the Germans and invited other Nations to send their Ambassadours for preventing the schism and the Councell sent their Commissioners thither It was concluded there That the Councel should continue at Basil and the Decrees thereof be received by all Then Eugenius considering his own difficulties that the Emperour with the Germans and the Kings of France and Hungary were for the Councel and that he had not peace at Rome for he was at variance with the Columnenses for the treasury of Pope Martin he sent his Bull revoking the dissolution and confirming all that was done in the Councel Session 16. February 5. An. 1434. And his Cardinals were received into the Councel April 24. After the death of Sigismund Eugenius would again take away the Councel and summoned the Fathers to appear before him at Ferraria But in Session 26. July 31. An. 1437. they wrote a large libel of Eugenius his crimes to wit his simoniacal presentations unjust dilapidations of Church-revenues perjuries scandalous attempts c. and they charge him to appear before them within sixty days with certification that whether he appear or not they will proceed against him by cognoscing and determining as the Synod by aid of the Holy Ghost shall judge expedient for the Church of God And when the President Julian received Letters from Eugenius to discharge the Councel he returned his contrary reasons especially the Bohemians may boast and say Is not here the hand of God behold Armies have fled so oft before us and now the universal Church flyeth from us behold neither by Arms nor by Reason can we be overcome And since the Nations expect a Reformation of the Church by this Councel if it be dissolved they will say that we do mock both God and man And when there shall be no more hope of Reformation the Laicks shall justly rush upon us after the manner of the Hussites and truly there is such a publick fame they will think that they shall offer a good sacrifice unto God who shall spoil or kill a Clergy-man the Clergy now are come into a gulf of miseries and shall be odious both unto God and man And whereas you pretend your wars although you were to lose Rome yet you should rather renounce all then dissolve the Councel since the salvation of one Soul for which Christ died is more dear unto him then any Castle or City or all the World or Heaven it self and your Office is to save Souls if you will follow Christ or else the ax is laid unto the root of the tree the tree is ready to fall and can stand no longer whatsoever cause of delay be pretended men say It cannot be for good whereas you fear the Councel will take away temporalities from the Church this is marvellous for that might be suspected if the Councel did not consist wholly of Church-men But I fear that it befal unto us as unto the Jews who said If we suffer this Man the Romans will come and take away our Nation so if we say If we suffer the Councel the Laity will come and take away our temporalities But as in the just judgement of God the Romans destroyed their Nation who would not suffer Christ to live so it is much to be feared lest in the same just judgement it come to pass that because we will not suffer the Councel to stand we shall lose our temporalities and oh that we lose not both bodies and souls Lastly whereas you call the holy Councel an unlawful Assembly it dependeth upon the Councel at Constance if that was lawful so is this but none doubteth of that but it was lawful and if one will say The Decrees thereof were not lawful then the election of Pope Martin is not valid and if Martin was not Pope then neither is your Holiness who was chosen by the Cardinals whom Martin did create Out of the Epistle of Julian ad Eugen. in Fascic rer expetend Nevertheless Cardinal Julian was perswaded to forsake the Councel and went unto Eugenius Then Lewis Cardinal Arelaten was chosen President of the Councel And Eugenius sent abroad his Bull against the Councel The contents of that Bull will appear by the responsory Epistle of the Councel dated October 29. An. 1437. They shew the scope of the Councel to wit the Reformation of the Church in head and members ..... and the practises of Eugenius in the contrary and the manifold inconveniencies of the Schism namely that as at Corinth one said I am Paul's and another I am Apollo's so now one saith I am the Pope's and another
fall from their hope albeit time may intervene This is a special respect of the Cardinals in the election as Cumin Ventura who had been oft in that Conclave sheweth in Thesor Politic. And so it hapned for he died within 27 dayes 2. JULIUS II. one of the competitours had then procured the suffrages of so many Cardinals that on the first day of their assembly October 31. he was proclaimed Pope every one wondring saith Guicciardin lib. 6. that they had chosen one whom they knew to be so froward cruel factious and continually unquiet but he had made large promises unto the Cardinals Princes and others which could promote his business He established his chair shortly after first by contracting his daughter Felix unto Jordanes Ursinus and then his sisters daughter Lucretia unto Antonius Columna Then he set himself to regain all Romandiola and so he took Cesena and Forolivio from Caesar Borgias the son of Pope Alexander the VI. he expelled the family of Bentevoli out of Bononia he excommunicated the Venetians and gave their Lands unto the first who could take them Lewes the XII King of France surnamed Pater Patriae overthrew the Venetians at Abdua albeit he gave the greatest part of his purchase unto Julius yet he envieth the prosperity of Lewes and combined again with the Venetians to expel him out of Italy Wherfore Lewes assembled a Nationall-Councel at Tours in the beginning A Kings querees concerning the Pope of September An. 1510. where he propounds the question Whether a Pope may lawfully move wars against a Prince without cause They answer It is not lawfull Then he asketh Whether a Prince being so provoked might for his own defence deny obedience unto such a Pope and invade him It was determined He may lawfully There they decree also to establish the Pragmatica Sanctio and to contemne the Papal censure in all time coming Before the King would deny obedience he resolves first to certifie the Pope of these articles and assure him that if he shall continue in such frowardness he shall be summoned to a generall Councell for Lewes had the concurrence of the Emperour Maximilian with the advice of five Cardinals two Spanish two French and one Italian The Pope despiseth all Therefore on May 19. An. 1511. Lewes proclaimed a generall Councel at Pisa Septemb. 1. to the end that by generall advice they may provide against the present and imminent evills of the Christian Church Julius rageth and hindereth the meeting at Pisa but they convene at Lions where it was treated of Pope Julius's simony and A Councel against the Pope continuall stirring of wars and that Popes must be curbed by authority of Councels and that Christians can not be in safety if one have absolute power and know that he is free of censure then they suspend the Pope from administration of the Papacy c. Jo de Serres Guicciard The Pope hath another Councel at Lateran and granteth Bulls of pardon unto all and everie one that shall kill any French man and gives the kingdom of France unto the first Conquerour In the mean time he killeth Peter a Captain of the Florentines because he had advised them to join with France he besiegeth Ferraria and lay personally at the siege of Mirandula the Vicar of Christ takes arms against a Christian City sayth Guicciardin As he was marching over the River Tiber he throwes his keies over the bridge saying Seing Peter's keies serve not I will see what Pauls sword Peters keies Pauls sword can doe King Lewes faintes not in his courage for all the curses and did coine his money with this inscription Perdam Babylonem Briefly it is writen that within 9 years Julius killed two hundred thousand Christianes by unnecessarie wars so that Onuphrius sayth he desiring to enlarge his revenues was more given to wars than became a Priest and Budaeus libr. 4. de asse calleth him a priest of Bellona and not of Christ His predecessours gave large priviledges to the begging Friers and Julius was liberall to his confederats in the wars especially unto the Swisers and gave them the title Defenders of the libertie of the Church with a golden sworde a bonnet c. When he heard that they wer entring into Italie for the words in the Letany Sancte Petre Ora pro nobis he sayd Sancte Schwizere Ora pro nobis Hotting in Analet Histor. Theolog. pag. 73. ex Helvet Annal. Neither was he careless of the gain of indulgences as the Epigram shewes Fraude capit totum mercator Julius orbem Vendit enim coelos non habet ipse tamen c. Hee reneweth the Bull of Pope Pius II. against them who appeall from the Pope unto a Councel and ordaines him who appealeth to be accursed and the appellation to be nulle A litle before his death he had strange purposes to waste Italy France and Spain saith Guicciardin lib. 11. He was so imperious and peremptory in his statutes that after his death and before the new election the Cardinals thought it expedient to limite the power of the Pope by some constitutions This was propounded but some for fear of offending and some being moved with hope and few with regarde of the publick good consented to lay the purpose aside So Ann. 1513. John Medices Captain of the Papall armie aliàs 3. LEO X. being 37 years of age was chosen by policy of the young Cardinals On the day of his coronation he threw among the multitude a 100000. golden Ducats Guicc At the entreaty of his brothers wife Alfonsina he took from Francis Feltrius the Dukedom of Urbino and gave it to her son Laurence Medices whom he made Governour of Hetruria but Laurence enioyed it not long being expelled by the Florentines untill the year 1530. when his nephew Clemens 7. took all liberties from the City and made Alexander the bastared son of Laurence the first Duke of Florence Leo expelled Borgesius and his Brother Cardinall Alfonso out of their native City not without the note of ingratitude Onuphr And therefore Alfonso with some other Cardinals conspired to kill the Pope it was bewrayed and they were deprived of their hats and fled The Pope made a paction with the Spanish Ambassadour that he would pardon Alfonso The Popes perjurie if he would bring him to Rome and he gave him a safe conduct The Ambassadour brought him and afterward the Pope killed him When the Ambassadour objected perjurie unto him hee said A fault against the life of a Pope is not contained in a safe conduct albeit the same were expresly and individually named Guicciard libr. 13. He confessed the fact in the Colledge of Cardinals and for the same they would forsake him The The election of Cardinals same day to engadge new friends the Colledge not willingly but for fear consenting he creates 31 Cardinals from whom by paction he received 50000. Crounes And this is the lawfull Calling of the Clergie whereof the
he had many bickerings with the monkes In one epistle he calleth the priests contemners of the Holy Scriptures in another he complaineth that Aristotle was more preached in pulpits then Christ In his answer unto the 8. questions of the Emperour Maximilian he hath these propositions If there be any salvation without Christ Christ is not the Saviour of all 2. Seing the Sacred Scripture is the work of God we must necessarily confesse it is in all respects perfect for the great God whose works are all perfect hath given unto his Scriptures such order as he pleased and without all doubt he inspired his pen men how they should write Adquaest 4. 3. The heavenly doctrine is not in the words but in the meaning of the Scriptures not in the pages of an hid oration but in the secret of mysticall inspiration ibid. 4. Neither hath the Church any authority without the Scripture nor is faith given unto the Scripture without the Church for as Augustin saith I had not believed the Scriptures if the authority of the Church had not moved me So John Gerson said I would not believe the Church if the Gospell did not move me the Church confirmeth the Scripture and is confirmed by the Scripture when the Church doubteth she hath recourse unto the advice of the Scriptures for the same Spirit of God hath founded the Church on the faith of Jesus Christ and he only hath inspired the Scriptures This is the three fold cord which is not easily broken when the Holy Scripture is by the Holy Spirit coupled with the authority of the Church so that the Scriptures commend the Church and the Church commendeth the Scripture 5. Some men think that the Holy Scripture is in many things confused and imperfect and yet if they would read it with due purity of mind they would find it very perfect solid At last he concludeth The authority of any Catholik Church not of any particular Church is great which only in the doubts concerning faith hath place to expound the Scriptures to wit out of the Scriptures themselves which are perfect as he said before unto whom speaking according to the Scriptures the neckes of all powers are subject c An. 1516. died the worthy Carmelite Baptista Mantuanus a Poet of such same that he is aequalized unto the antient Poets as Bostius writeth unto Burellus In many places he describeth the estate of Rome to wit he professeth his own affection toward that Church in Fast. lib. 12. saying Et licet his olim nugis juveniliter aures Praebuerim tamen ut melius cum tempore factum Judicium lis haec mihi perniciosa videri Caepit ex gravium cuneis abigenda virorum In his Eclog. 9. he describeth the City thus Mille lupi totidem vulpes in vallibus istis Lustra tenent quod dirum ac mirabile dictu est Ipse homines hujus tanta est violentia coeli Saepe lupi effigiem moresque assumere vidi Inque suum saevire gregem multâque madere Caede sui pecoris factum vicinia ridet Nec scelus exhorret nec talibus obviat ausis Saepe etiam miris apparent monstra figuris Quae tellus affecta malis influxibus edit Saepe canes tantam in rabiem vertuntur ut ipsos Vincant caede lupos qui tutela fuerunt Hostiles iâeunt animos ovilia mactant And in his first book Sylvarum after along catalogue of the impieties of Rome he saith Singula texentem convitia deseret aetas Tantum ac tale tuae est impietatis onus Romanis Pater est Mavors lupa Martia nutrix Haec hominum mores ingeniumque docent Vivere qui sanctè cupitis discedite Romae Omnia cùm liceant non licet esse pium And in Fast. libr. 2. he directeth his speech unto Pope Leo X. Sed tria praesertim restant curâ atque labore Digna tuo bellum est primum quae fessa laborat Italia pleni humano jam sangnine campi Est aliud Romana gravi maculata veneno Curia quae spargit terras contagia in omnes Postremum est oppressafides expósta rapinis Vndique in praedam populis subjecta cruentis A te haec subsidium magnis clamoribus orant Sancte Pater succurre Leo Respublica Christi Labitur agrotatque fides jam proxima morti 17. The University of Padua in their determination for the divorcement of Augustinus Furnarius a Noble man of Genua did hold that those things which appertain unto the law of God are not subject unto the power of the Romish Pope and that in these things the Pope is not the Vicar of Christ but only in such things that are committed unto the jurisdiction of men Corn. Agrippa in Apolog. § 2. 18. Cornelius Agrippa Count a Niettesheim Doctor utriusque Juris became afterwards counseller unto Charls V. Emperour Albeit he continue professing himself to be a member of the Romish Church and wrote despitefully of Martin Luther yet in sundry of his works he dissembleth not the estate of the Romish Church An. 1510. he had a declamation against diverse abuses of the Church and in defence of his declamation he wrote a book which he calleth De vanitate scientiarum artium in which his purpose is to shew that no where no not in the Pope nor in Scholastik Theology is there any Divine solidity but only in the word of God and in proof heer of as he taxeth the faults of all studies and Arts so he concealeth not the vices of priests monks Bishops Cardinals and Popes as elsewhere I have touched especially in cap. 54. he sheweth that the Doctours of Theology in Lovan do reckon among the canonized Saints Aristoteles who by killing himself had made himself a sacrifice unto the Devils and nevertheless they had caused to print a book de Salute Aristot and they had published another booke de Vita Morte Arist with a Theologicall glosse in the end of which they conclude as John the Baptist was the fore-runner of Christ in things concerning grace so Aristotle was the forerunner of Christ in other things c. In c. 60. he saith It is not the least part of Religion that consisteth in the pompe of ceremonies in cloaths in vessell candles bell organs concents odours sacrifices gestures pictures in the choise of meates fastes such other things that are in singular admiration adoration of the unlearned people who receive and take heed only to such things as are before their eyes But as it oft happeneth that those things which are ordained for remedy turne to harme so it comes to passe that by the multiplication of the lawes concerning these caeremonies Christians are now burdened with too many constitutions with moe that the Iewes of old and which is more to be lamented whereas those rites are neither good nor bad in themselves people trust more in them and observe them more praecisely than the commandements of God
provide for his own salvation Thuan. Lib. 15. VI. PAUL IV. being 79. years old was crowned with the grumbling of all men they feared his severity saith Onuphry when he knew it he spoke fairly unto the Cardinals and studied by liberality to procure the favour of the people and when he was secured he shewed himself in his colours and began to performe what he had been devising before therefore was hated of all men He made a shew of reforming some abuses in the Court that he might some way satisfy the exceptions of the Lutherans but his shewes made him not so acceptable as his deeds made him odious He deprived many Clerks because they had entred by simony but it was for his own gain and the hurt of many Idem He had most arrogant conceits and thought by his sole authority to prevent all incommodities without the aid of Princes When he spoke with any Ambassadour he often boasted that he was superiour unto all Kings and would not keep familiarity with any he had power to change Kingdoms and was the successour of such as had dethroned Kings Emperours and spared not to say in Consistory at table and elsewhere that he acknowledged no Prince to be his companion but all must be subject unto his foot Pe. Soave lijst Lib. 5. When he heard that liberty of religion was granted in Austria Bavier Prussia Poland c. he thought to overturne all by a generall Councell at Lateran and did intimate it unto the Emperour and Princes not for their advice said he for they must obey but of courtisy he knew this would not please them he would let them see what his See could do when they had a Pope of courage and if Prelates would not come he would hold the Councell with the Prelates of Rome for he knew his own power Ibid. He gave some Priviledges unto the City for which the Romans would give him Divine honour untill they found that it was but a deceitfull bait for he undertook warrs for the Kingdom of Naples whereby he provoked not only the Romanes but all the Princes of Europe except the King of France whom he had persuaded to break his league with the Emperour with new factions and through his fault all Compania and Latium were brought under the command of the Spaniard for Duke d'Alva Governour of Naples chose to invade rather than to be inuaded and he might have taken Rome if he had followed his victory An. 1556 and the treasury of the Church being emptied Paul imposed severely exacted most grievous taxes whereby he procured more hatred and was forced at last to seeke peace Amongst his articles of the league with France it was one to create more French Cardinals that so a French Pope might be chosen after him but in the beginning of the year 1557. he created neither so many nor such Cardinals as he had promised he excused himself that all his clients were no lesse affected toward France than the French were and within few dayes he would create more because he hath a purpose to bring some Cardinals into the Inquisition and so the present number shall be diminished But all that year he was encombred with the warr and when the French Army was recalled he thought to satisfy the Romanes and the Cardinals by an unexpected conceit to wit by degrading his own kindred whom he had advanced with the male contentment of so many and he was earnest in the Inquisition so that many fled into Geneve and into woods Onuphrius an eye-witness testifieth that he tormented many of all estates without difference of age and not without great blame of cruelty When he lay sick he sent for the Cardinals and exhorted them to be mindfull of the Inquisition which is the pillar of Apostolicall authority said he His breath was no sooner gone when the people of the City broke up all the prisons and set them on fire after the prisoners had escaped and the Monastery of the Franciscanes ad Mineruam was hardly saved from violence They had set up in the Capitole his portraiture of white marble when he gave them the liberties but then they threw it down and cast it thorough the streets till it was defaced and broken and would have done so with his body if some had not kept it by power Lastly a proclamation was made that the badges of the Caraffes a family in Naples of which he was descended whither painted or carved should be demolished within Rome under no lesse paine than of treason Jac. Thuan. Hist. Lib. 23. He died August 18. An. 1559. The Cardinals assemble unto the election capitulation was made that the Councell of Trent shall be restored for the necessity of preserving France and the Nether-lands together with the open departure of High-Germany and England Here unto all the Cardinals did sweare and subscribe but all in vain as followes Ch. 5. untill other occasions intervene VII PIUS IV. was not sooner enstalled but he gave out a mandate to burn all books of Lutherans this command was executed in many places Osiand cent 16. par 2. Lib. 3. c. 35. He imprisoned Cardinall Caraffa and his brother Duke of Pallia by whose aid principally he had attained unto the Papacy and some other Cardinals He caused to hang the Duke in Hadrian's tower after he had craved liberty to say once the seven Penitentiall psalmes and beheaded the rest in the new tower And for filling up the number again he created new Cardinals of his own kindred amongst whom was John the son of the great Duke being 14 years old and Mark de Embs whom he made Bishop of Constance so learned that when the Emperour Ferdinand said unto him decet vos esse piscatores hominum the Bishop understood not what he said and answered in Dutch to another purpose Ibid c. 44. The Duke of Savoy would have given liberty unto the Waldenses within his bounds but Pope Impius would not suffer it and did contribute to take armes against them Histor Concil Trid. Lib. 5. In the year 1561. he shewed more than beastly cruelty against the professours of Truth for in Monte alto a towne of Italy he imprisoned 80. men whom they called Lutherans and caused the hang-men cut to their necks as a cook doeth with a hen and left then wallowing in their blood Some suffered with immoveable constancy some were a little dashed when they saw the bloody knife in the hatkster's teeth yet none of them would recant He practized the like cruelty in two townes of Calabria to wit S Sixti Guarda where he hired the Marques of Buciana and gave a red hatt to his sonne to be his executioner Osiand ibi c. 37. 45. ex Henricpe Nigrin He would in time of the Councell have made a Generall league with all the Princes and Estates against the Protestants wheresoever and this he did intend to insnare all the Princes and thought that none of them durst
Catholick and was ready either presently or at any time shal be appointed to give reasons of this his assertion out of the written word and to answer any objection But the Legate would not heare of Scripture When Luther was gone the Legate wrote a sharp letter unto Frederik requiring him as he tendered his own honour savety or respected the favour of the great high priest to send Luther unto Rome or expell him out of his Dominion The Duke replieth excusing himself that he could not do that with his honour nor with a safe conscience unless he knew a justcause and if the Legate will shew that nothing shall be lacking on his part Nevertheless the Duke began to be timorous un till he sought information from Erasmus and the University of Witembergh they did encourage him unto constancy in Gods cause J. Fox in Act. mon. VI. Leo feareth an innouation in Germany not only by loosing the Another proclamation of indulgences benefit of Indulgences but by contempt of his authority and for remedie of both he confirmeth the Indulgences by a new Bull dated Novemb. 9. Ann. 1518. and therein declares that unto him as the successour of Peter and Vicar of Christ belongs the power to bestow so great a benefite both on the living and the dead and the Church of Rome is the mother and Lady of all Christians and all men must obey her who will not be separate from the communion of the Church This was sent unto Cajetan and he directed severall coppies thereof unto the Bishops throughout Germany adding threats against all who shall think otherwise Then Luther saw that nothing was to be expected from Rome unto him but condemnation therefore he published an appeal wherein he professeth that he would not decline the authority of the Pope in so far as he followeth truth but he is not so free from the common condition of men that he can not erre seing even the example of Peter who was rebuked by Paul testifieth the contrary indeed it is easy for the Pope by his wealth and power to oppresse any man dissenting from him and they who are oppressed must have their refuge to a general Councell which every way is to be preferred before the Pope By this appeall after it was spread and many did judge it reasonable it did quickly appeare how weak the Popes Bull was to quench the fire of Germany Pe. Soave in Histor In the end of this year Luther wrote unto Wenceslaus Linckius saying I send unto thee my proceedings more exactly written than the Lord Legate thinks but my pen is a breeding for higher things I know not whence these meditations do come in my judgement this business is not yet begun so far is it from that the Peers of Rome can hope for an end I send thee my trifles that thou mayst see whither I guesse rightly that the very Antichrist as Paul speakes be reigning in the Court of Rome I think I can demonstrate that he now is worse than the Turks Schultet Annal. VII After the publishing of the foresaid Bull the minds of the Roman Others arise for the truth Court were lifted up again and ere they heard of Luther's appeall as if all were then well presently they fly unto their harvest and send Samson a Franciscan of Millan into Helvetia to sell Indulgences in some places he reapeth abundantly he comes to Zurick where Hulderik or Ulrick Zuinglius opposeth him and preacheth not only against the abuses of the indulgences but confuteth the use of them and the power of the Pope sending them and many did hear him gladly and commended him mightily saith Pe. Soave Here it is to be remembred that albeit Luther was the first who entred into debate with the corrupt Court of Rome yet not he alone Wolfgang Fabritius Capito was born in Haganoa of Alsatia An. 1478. his father abhorring the wicked life of priests took him from the study of Divinity and applied him unto Medicine but after his fathers death he returned unto the subtilties of Scotus in Friburgh of Brisgoia and wearying there he became preacher in Brusella by Spira thence he was called unto Basile An. 1508. where by preaching and disputing he sowed the first seed of the Gospell Likewise John housschine or Oecolamp made such progress in his studies at Heilborn Heidlbergh that Philip the Palsgrave made choise of him to be Tutour of his children about the year 1514. his native town Winsbergh calleth him to be their preacher where he was the admiration of all learned men and in the year 1516. he was called unto Basile and there did concurre with Erasmus in translating the New Testament and the same year was graduat Doctor of Divinity by Capito Also at Strawsburgh Doctour Keisersberger and John Creutser another Doctour of Divinity howbeit they did use the usuall rites yet they preached no other doctrine then afterwards was declared in their Confession An. 1530. so that Strawsburgh was the first town of Germany professing the truth of the Gospell saith Abr. Scultet in Annal. As for Zuinglius his father was wealthy and old and his son very young he thought the fittest way to preserve his riches unto his son was to build a Church in Glarona and addote all his riches unto the priest there of upon condition that his son be the first priest when the boy came to 16 years of age he was sensible of his unworthiness to have the charge of souls therefore he went to the schools in Basile An. 1505. where he heard Thomas VVittenbach teach that the death of Christ is the only price of our redemption and indulgences are but a device of the Pope Then he read the Scriptures diligently especially the New Testament in Greek and finding in the epistle of Peter that the Scripture is not of private interpretation he made it a part of his prayer dayly that God would give him his Spirit to attain the knowledge of the hid mysteries And lest he should be deceived with a fond conceit of his own imaginations he compared the Scriptures and by collationing one passage with another he searches the meaning of the darker places and he read the writings of the antients yet so that he judged they should be examined by the touchstone of Gods word Thus he attained to the knowledge of many things which were not spoken of in these days He was called by Francis à Sickengen a Germane Knight to be his preacher ansd there he read the gospell and the epistle and the Letany in the Germane language not intending any Reformation but that they under his charge might the better understand what they heard Then came unto his hands the Resolution of the questions which Picus of Mirandula had propounded at Rome these he did approove and therefore was suspected and hated by some nevertheless with boldness he spoke against the pardons and openly disputed with Cardinall Matthew Bishop of Sedune before there was any
accused the other that he was too vehement in his counsells and that he had drawn the Emperour unawarse into unnecessary warrs Whereupon Feld left Court and lived privatly Then Granvellan sent two Earles unto Smalcald with some demands and in his own name he instructes them to shew that the Emperour was almost persuaded the Protestants do not aim at religion but at the Church-goods and that they encline toward his enemies They return thanks unto the Emperour and unto Granvellan and they shew that many abuses had creept into the Church which the bb knew well but will not amend because of their own interest Nor had they appropriated any of the Church-goods but had applied them into pious uses as the entertainment of their preachers mantaining of Schooles and relief of the poore Nor had they made any league with the Emperours enemies but had constantly continued in loyalty albeit promises of defence had been profered unto them and they entreat that Granvellan would interceed for them to obtain the Conference of learned men and that the severity of the Judges of the Chamber may be stayed and the peace begun at Frankford may be ratified by the Emperour Aprile 18. the Emperour sent Letters unto the Elector of Saxony and the Lantgrave appointing a meeting at Spira or what place they think expedient to treat of religion and requiring the Princes to be present 32. The meeting at Spira was because of the pest held at Hagonoa Conferences in Germany about Religion King Ferdinand came a month before as also the Protestant Princes had solicited the Electors Palatine Colein and Trevers Eric of Brunswick and the bb of Ausburgh and Spira to be Counsellers of peace Because the Protestant Princes came not Ferdinand causeth examine the Commissions that they had given unto their Oratours then he named Intercessours the Electors Palatin and Trevers Lewes of Bavier and William Bishop of Strawsburgh the Protestants accept them and their Preachers did preach oft in their lodgings especially when they did meet for consultation King Ferdinand dischargeth these preachings but they would not omitt them The Intercessours crave from the Protestants their controverted articles They answer they had published them ten years before in their Confession apology thereof as they are also ready to give more reasons thereof if it be needfull The parties could not condescend upon the way of treaty The King appoints another meeting at Worms within 18. dayes when the Deputies of both parties should be present the Divines in equall number elleven on each side to treat on the Augustan Confession and in the mean time the clergy that have been spoiled by the Protestants shall be repossessed or seek to be restored by law in the Chamber lykwise they shall seek the prorogation of the truce and none to be comprehended which had not received that Confession before the agreement at Noribergh nor shall they admitt any other The Protestants do protest against this Decree of repossessing and admitting August 13. the Empetour confirmeth the meeting at Wormes and promiseth a Diet of the Empire where he shall be present and heare the result of this next Conference November 25. Granvellan comes to Wormes as Commissioner from the Emperour and with him was his sonne Bishop of Artoise and three Spanish Divines Muscosa Malvenda and Carobello he had a long speach exhorting to concord and enlarging the incommodities of dissension as appeares said he that religion is decaied in Germany charity hath departed from men and the glory of the antient and catholick Church is gone c. The next day two Scribes were named on each side Sleidan Comm. The Pope had hindred this Conference so far as he could saith Pe. Soave he did know that such Colloquies were prejudicial unto his See nevertheless he thought it were less discredite that he consented unto the meeting than if they shall conveen against his seeming will And so Thomas Campegius Bishop of Feltra was sent by the Pope and he shew the great mind forsooth the PP namely Paul had to have a Councell and as yet is thinking on it for the peace of Germany and in the meane while he had at the Emperours request yielded consent unto this Conference as a preamble unto the Councell and he said the Bishop at the Popes command will contribute to his power he entreates them to think upon Overtures of peace and they may expect from him whatsoever may be done without prejudice of piety Thether also was Vergerius sent who had been oft in Germany but now under colour of Ambassadour from France that so under the name of another he might do the Pope the more service he had caused print before his coming an Oration pleading that a Nationall Counsel was not a convenient meanes for establishing a peace of the Church and then dispersed coppies of it to interrupt the Conference They triffle about the form of their treating that nothing shall be divulged before the finall conclusion concerning the number of the disputants and some other questions by the advices of Campegius Vergerius purposely to waste time Nevertheless it was at last condescended John Eccius and Ph. Melanthon shall dispute the head of originall sin Whil they deal so slowly the Popes Nuntio in Flanders is dayly telling the Emperour that no good can be expected of this Conference but rather a greater schisme and all Germany is like to turne Lutheranes which is not so much derogatory to the Pope as the damnage of Caesarean authority as it hath been oft told him and he may see by experience Whether by such persuasions or by other difficulties the Emperour recalleth Granvellan and delayeth all furrher treating unto the Diet at Ratisbone in March An. 1541. Pe. Soave in hist Conci He sent also unto the Pope craving that he would send a Legate with full power to define or finally conclude what the Estates shall accord upon for the good of the Church Paul sent Card. Contaren with instructions that if in that Diet any thing shall be done to the prejudice of Papall authority he should oppose it and declare it null and then leave the Diet but leave not the Emperout When Contaren came to Ratisbon he excuseth the Pope that he had not given him so large commission as Charles had sought because the power of not erring is the Popes personall priviledge nor can be communicat unto any other seing Christ had said Peter I have prayed for thee The Pope had given him power to make accord with the Protestants if they will acknowledge the principles of religion such as the primacy of the Apostolicall See ordained by Christ and other things determined and he entreated the Emperour that he would not hearken unto any proposition which he may not grant without the consent of other Nations This Diet began Aprile 5 the Emperour declares what diligence he had used to have union in Germany for preventing the inconvenients of the Turk Ibid and
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 sâparated 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 âdeclares 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
Peter-pence unto any of the Collectors This vexeth the Romane Court and all their thoughts were upon remedies Many would proceed with censures against the king and interdict all Nations to have commerce with England but they took a more moderate course to serve the time and by intercession of France to compose the business And Francis undertooke it and sent the Bishop of Parise unto Rome with tolerable propositions and in the mean while they went on slowly at Rome that they would decern nothing unless Cesar would either first ot at the same time revenge by the sword his cousin's wrong The plea was branched into 23 articles as 1. whether Prince Arthur had carnall copulation with Catherin The half of Lent was spent on this question then March 19 Newes were brought to Rome that a famous libell was published in England against the Pope and all his Court and that before the king was a comâdy to the great reproach of the Pope and the Cardinals Then all were in a rage and March 24 they pronounce sentence that the marriage betwixt Henry Catharin was lawfull and unless he hold her for hiâ wife he shall he reputed as excommunicated This praecipitation pleaseth not the Pope for within sixe dayes Letters come from France shewing that Henry is content to submitt unto their judgement and obey the Pope if such Cardinals were secluded of whom he was jealous and such as were free of suspicion were sent to Camerac and there determine the plea and Francis sent Oratours for tâis effect Thân Clemens adviseth on pretenses to suspend the Sentence and recover a lost cause But Henry said Their Sentence was nothing unto him he is the only Lord of his own kingdom as the Pope is the only Bishop of Rome and he will do as the Easterne Church did of old He renunceth the Pope and takes his power unto himself in England to wit he will keep the Christian faith and cast-off the Popes authority nor will he suffer that the Lutheran or any other heresy have place in his âealm And so he did for he publisheth an Edict whereby he declares himself The head of the Church of England and chargeth upon pain of death that no man assâribe any power unto the Pope within Englând and commandeth all the Collectors of Peter-pence to be gone All those were confirmed by ordinance of the Estates which they call the Parliament And it was also Acted that the archb of Canterburry shall invest all the bb of England and that the Churchmen shall pay yearly unto the King 150000 pounds for defence of the kingdom against whatever enemy Various were the judgements of men concerning this action of the King some said it was done prudently that he had cast of the Romane See without any alteration of religion without any sedition among his subjects and without appeal of his cause unto a Councel for if he had permitted it unto the judgement of a Councel he saw that he could not carry it without difficulty and the issue might have been dangerous for a Councel consisting of Church-men would without doubt have maintained the Papal power seing albeit they be in some respect obnoxious unto Emper. and Princes yet they do prefer the eminency of the Pope nor among the Churchmen is any but the Pope that carrieth sway having no Superour in degree of honour But the Roman Court argueth it could not be affirmed that he had made no change in religion âhen the chief and first article of their faith concerning the Primacy of the Pope was changed for which alone they should have kindled the fire of sedition as if all had been changed and the event did confirm this seing the King was driven by necessity of maintaining this edict to punish severely his formerly dearest minions Nor can it be easily told how great offense and sadness not only at Rome but every where this departure of so great a Prince from the obedience of the Pope wrought in the âearts of Churchmen Certainly ât was a cleare document of humane frailty whereby it often hapneth that what things were most advantagious turn at last to the greatest A wicked policy of the bb loss and harm For the Romish PP by dispensations of marriages and sentences of divorces either granted or denied were wont to make great advantages under the name of Christs Vicar as under a shadow covering those Princes which thought it expedient either by some incestuous marriage or by violating one and contracting another to make new purchase of other Landes or to cut away the rights and titles of diverse competitours and that made sure friendship among them The Pope and the Princes when his authority did serve to maintain their power without which the actions of Princes being unlawfull had been clearly condemned hindered nor only unto these Princes but unto all their children which might have been called to prove the lawfulness of their birth So far Pe. Soave in hist Conâ Trid. Lib. 1. Others shew what was done in England Card. Wolsey archb of York had advised the King unto that divorcement but when he understood of his affection toward Anna Bolen he changeth his mind because she was infected so he spoke with Lutheranisme and he wrote unto the Pope that for this cause he would not consent unto the divorce Thus we see that in all these variations both at Rome and in England the Pope and his Cardinals look not to any Rule either of Gods word or of reason but are moved by the Spring of their own interest When the King understood of these Letters by his Agent lying at Rome he was highly displeased and displaceth Wolsey of his office of Chanceller in France and of two bishopricks for he had three York Duresme Winchester and at last âe sent the Captain of his Gaird to bring him to London but he died by the way of a flixe When the king was married with Queen Anna he entangleth all the Clergy by the law Praemunire for assisting the Popes Legate They submitt themselves namely the Prelates profer for discharge of that law to give unto the king 100000 pounds out of Canterburry and 18840 pounds out of York and in their submission they call the King the head of the Church In the Parliament An. 24. of his reigne in January following he annulleth some former Acts that were made against hereticks and ordaineth that none shall be in danger for speaking against the Popes pretented authority or his Decrees or lawes which are not grounded on the holy Scriptures Item An. 25 ch 39 he appointed 32 judges out of the higher lower houses whereof 16 should be of the clergy and 16 of the temporality and all at his own nomination to examine the Synodal Canons and to determine of them either to stand in strength or to abrogat them at their discretions Item the Clergy should promise on the word of a priest never to assemble without the Kings
began to praise God that he had so mercifully heard them in their extremity and had sent such support that without effusion of blood the rage of their enemies might be stayd The same night the Earle of Argile and L. James were sent from Sterlin and coming the next day began to advise unto agreement of which they were all willing but some were suspicious that promises would not be keeped longer then their adversaries saw their advantage John willock came with them of the West country then he and Iohn knox went to the Earle of Argile and L. Iames accusing them that they had deftauded the brethren of their dutifull assistance in such necessity They both answered Their heart was constant with their brethren and they would defend that cause to the uttermost of their power but because they had promised to endeavoure a concorde and to assist the Queen if yee shall refuse reasonable offers in conscience and honour we could do no less than be faithfull in our promise made and therefore we yet require that the brethren may be persuaded to consent unto a reasonable appointment and we promise in Gods presence that if the Queen shall break in any jote thereof we with our whole power will concurre with the brethren in all time coming So Maie 28. the appointment containing the forenamed conditions was concluded and free entry was made unto the Queen the Duke and the French men Before the departing of the Congregation A peace was made Iohn knox had a Sermon exhorting them all unto constancy and unfainedly to thank God for that it had pleased his mercy to stay the malice of the enemy without effusion of blood and that none should be weary to support such as shall hereafter be persecuted for said he I am assured that no part of this promise shall be longer keeped than the Queen and the French men have the upper hand Many of the adversaries were at the Sermon And before the Lords went away this bond was drawn-up At Perth the last day of May in the year 1559. the Congregations of the West Country with the Congregations of Fife Perth Dundy Anguise Merns and Montrose being conveened in the town of Terth in the name of Jesus Christ A new bond for setting forth his glory understanding nothing more necessary for the same than to keep constant amity unity and fellowship together according as they are commanded by God Are confederated and become bounden and obliged in the presence of God to concur and assist together in doing all things required of God in his Scripture that may be to his glory And at their whol powers to destroy and put away all things that do dishonour to his name so that God may be truly and purely worshipped And incase any trouble be intended against the said Congregation or any part or member thereof the whole congregation shall concur assist and conveen together to the defense of the same congregation or person troubled And shall not spare labours goods substance bodies and lifes in maintaining the liberty of the whole congregation and every member thereof against whatsoever person shall intend the said trouble for cause of Religion or any other cause depending thereupon or lay to their charge under pretense thereof although it happen to be coloured with any other outward cause In witnessing and testimony of the which the whole congregation fore said have ordained and appointed the Noble men and persons underwritten to subscribe these presents It was subscribed by the Earls Argile and Glencairn and by the Lords James Stuart Boyd Uchiltry and Mathew cambell of Tarmganart The hist of refor li. 2 Immediatly after their departing all the heads of the Capituâââon were broken some citizens were exiled others were fined in great sums the Magistrats thrust out of their office new ones against the usuall manner intruded and four companies left for a garrison and these were charged to permit no other Service but of the Roman Church Some desiring matters to be carried more peaceably told her these things would be interpreted a breach of the Articles She answered The promise was to leave no French Souldiers in the town which she had done for those were al Scots men It was replied that all who took wages of the French King would be called French Souldiers She said Promises are not to be kept to hereticks and if she could make an honest excuse after the fact committed she would take upon her conscience to kill and undo all that Sect And Princes should not be so strictly urged to keep promises These speeches beeing divulged did procure to her much ill nor did she after that time see a good day but was despised and misregarded by all sorts of people The Earle of Argile and L. James thinking their honour touched by the breach of the peace did forsake her and went to the Congregation Therefore they were charged to appear before Her Counsell but they answer Seing the Queen had broken conditions which by warrant from herself they had made with the Lords of the Congregation they would medle no more in such dishonest courses and do their best to repair things Thè Noble men were gone to Santandrews and because they feared some sudden attempt for the Queen and the Frenches lay at Faulkland they sent to the Lairds of Dun Pittarrow and entreated them of Angulse Merns to meet at Santandrews Juny 4 and they went to Creil whither all that had warning came with great forewardness and were not a little encouraged by John Knox in a Sermon he told them that then they saw it true what he had said at Perth concerning the Queens sincerity and exhorted them to be no longer deluded with fair promises of them who had no regard of contracts covenants nor oaths and because there will be no quietnes till one of the parties were Masters he wished them to prepare themselves to dy as men or to live victorious By this exhortation the hearers were so moved that immediatly they pull down altars images and all the moniments of idolatry within the town and the next day they did the like in Anstruther from thence they hasten to S. Andrews The Bishop hearing what they had done and thinking they would attempt the same reformation in the City came to it well accompanied to withstand them but when he had tried the affections of the people he goeth the next morning unto the Queen That day being sunday John Knox preached in the Parish-church he compared the estate of the Church which was at Jerusalem when Christ purged the temple unto the estate of the present Church and declared what was the duty of these to whom God had given authority and power He did so incite the hearers that after Sermon they went and made spoil of the Churches and rased the monasteries of the black and gray Friers I will not scan whither the acts of such zeal was according to Gods law but to speak
hunger and necessities and quit the same to sustain the idle bellies of her strangers through the which in all parts rose such heavy lamentation and complaint of the Commonalty accusing the Counsell and Nobility of their sloth that as the same oppression wee doubt not hath entred in before the Justice Seat of God so it hath moved our hearts with pitty and compassion And for redress of the same with great offenses committed against the publik weell of this Realm wee have conveened here as said is and as often before have most humbly and with all reverence desired and required the said Queen Regent to redress these enormities and especially to remove her strangers from the necks of the poore commonalty and to desist from enterprising of fortification of Strengths within this realm against the expresse will of the Nobility and Counsell of the same yet wee beeing conveened the more strong for fear of her strangers who wee sawe presume no other thing but with Arms to pursue our lifes and possessions Besought her to remove our fear of the same and make the town patent to all our Soverain Lord and Ladies Lieges The same would she no way grant unto but when some of our companie in peaceable manner went to viewe the town there was great and small munition shot forth at them And seing that neither accesse was granted unto us by her nor yet she would joyn herself unto us to consult upon the affairs of our Commonwealth as wee be borne Counsellors to the same by the antient Lawes of the Realm but fearing that the judgements of the Counsell would reform as necessity required the foresaid enormities she refuseth all manner of assistance with us and by force and violence intends to suppresse the Liberties of our Commonweall and of us the favourers of the same Wee therefore so many of the Nobility Barons and Provests of our Boroughs as are touched with the care of the Commonweale unto the which wee acknowledge ourselves not only born but also sworn protectours and Defenders against all and whatsoever inuaders of the same and moved by the foresaid proceedings notorious and with the lamentable complaint of oppression of our Commonalty our fellow-members of the same Perceiving farther that the present necessity of our Common-weal may suffer no delay being conveened as said is presently in Edinburgh for support of our Commonweal and ripely consulted and advised taking the fear of God before our eies for the causes foresaid which are notorious with one consent and common vote every man in order his judgement being required in the name and authority of our Soverain Lord and Lady suspend the said Commission granted by our Sòverain to the said Queen Dowager discharging her of all administration or authority she hath or may have thereby untill the next Parliament to be set by our advice and consent And that because the said Queen by the foresaid faults notorious declares herself enemy to our Commonwell abusing the power of the said authority to the destruction of the same And likewise wee discharge all members of her said authority from henceforth and that no Coin be coined from henceforth without expresse consent of the sayd Counsell and Nobility conform to the Lawes of this realm which wee maintain And ordain this to be notified and proclaimed by officers of Arms in all head-Boroughs within the realm of Scotland In witnes of which our common consent and free Vote Wee have subscribed this present Act of suspension with our hands day year and place aforesaid And it was subscribed in this manner By us the Nobility and Commons of the Protestants of the Church of Scotland The next day this Act was proclaimed with sound of Trumpet and then they sent a Letter unto the Regent shewing her what they had done and they add And how beit wee have determined with the hazard of our lifes to set that Town at liberty wherein you have most uniustly planted your mercenary souldiers and strangers yet for the reverence wee bear unto you as being the mother of our Queen wee earnestly beseech you to depart thence at this time when wee constrained by publick necessity are by force of arms to recover it Wee further request you to bring forth of the Town with your self all that carry themselves as Ambassadours and are come into the Countrey either for taking up of controversies or assisting the government of publick affairs within the space of 24. hours And to cause the Captains Lieutenants and souldiers whose blood wee would gladly spare because of the old amity and friendship betwixt us and the Realm of France which the marriage of our Soverain Lady to that King ought rather to increase than diminish to remove themselves within the same space This Letter was subscribed by the Nobilâây and Barons October 23. After defiance on both sides Octob. 25. the town was summoned and all the Scots and French men of whatsoever degree were commanded to leave it within the space of twelve hours Some broils and discouragements But God would not as yet put an end to these troubles untill mens hearts were more discovered and his Hand were more seen and acknowledged The people were earnest to invade many were but too forward and for hast to make their scalads they made choise of St Giles church and would not give place to publick Prayers nor preaching which and other disorders gave occasion unto the Preachers to affirm that God would not suffer such contempt of his word and abuses of his Grace to be long unpunished Their most secret determinations were revealed and overthrown The Duke's friends did terrifie him and by his fear many others were troubled The hired souldiers made a mutiny because they wanted a part of their wages Whosoever had any silvervessell did profer to give it unto the Mint-house but John hart and others of that faction stole away the instruments They sent to Berwick to borrow money instantly 4000 Crowns was lent and delivered to Sir John Cocburn of Ormston the Regent had notice of it and sent the Earle of Bothvel to intercept it He had promised before to be for the Country but then he goeth wounded the gentle man took him prisoner and all that he had The Earle of Arran and a greaâ party of the horsemen went forth to recover the prisoner they took the Earle's house but himself was gone In absence of the Horsemen these of Dundie and foot men went with some Ordance to shoot at Lieth The French men knew that they were but few and that the Horsemen were gone another way and with expedition came forth upon them The souldiers fled without stroke of sword and left the Ordinance to their enemies who followed unto Lieth-winde Upon the first alarm all men in Edinburgh made hast for relieff but then was a shout All the Frenches are entred This crie did amase many and they fled to the west port The Earle of Argile and his men did
having interess That none of them take in hand to hold any consistory for administration of the said wicked lawes or assist there to in any way from thence forth Vnder the pain of death As yee will answer to us thereupon The which to do we commit to you conjunctly and severally our full power Given under our signet at Dundy the 14 day of December and of our reignes the second and 18 years These two Proclamations are not that I have seen in print but I have them by mee as yet with the Signet whole and entire which I received as I have hinted before among the papers of John erskin of Dun. The difference of the time in the Date is clear for the Queen was marryed in the beginning of Decemb. An. 1558. And I make use of them here against the impudent slaunders of An observation out of the premisses that malevolent Author who in that Latin History lately printed calleth the Reformation of the Church of Scotland a tumultuous and Vandal Reformation howbeit out of these Proclamations and all other proceedings heertofore it appeares clearly that whatsoever was done had the authority of the Publick Convention of the Estates and lesser things were done by the Counsell but the Queen being a Minor and not in the Country ftom her infancy and being under the tutory of her Vncle a stranger and an enemy of Religion who had given his power unto strangers for opposing Religion And all the antient Churches as yet standing both in burroughs and country do bear witnes that they did not at that time throw down any necessary church but only the abbeyes and monasteries and their churches IX About the 20. of December Robert Meluill of Raith who was sent with Lethintoun into England returnes and shewes that the Queen of England had granted a supply and appointed the Duke of Norfolk A treaty with England and the Frenches make trouble to their own losse to treat at Berwick with the Commissioners of the Scotish Nobility When the Regent was advertised of this conclusion she with her Counsell resolves to make an end of the warre before the English support could be in readiness and to begin at Fife Thereupon the French men take their journy by Sterlin and spoil where they come when they had passed the bridge the storm was so bitter and the snow had fallen so deep that they could not passe thorough the midle of the country but resolve to march by the coast and so unto Santandrewes and to have fortified the castle and City The Lord James stuart and others hearing that they were passed Sterlin sent some Forces with the Lord Ruthuen to withstand them and in his company was the Earle of Sutherland being directed as he professed by the Earle of Huntly to offer his assistance but his principall commission was for the Regent as afterward was made known But he was not long time in their company for in the first rancounter of the Scots and French men at Kingorn Sutherland was hurt in the arme and went back to Couper The French men being the greater number took Kingorn and the Scots return to Dysert where they continued skirmishing for three weeks that the enemies could not march further and the country was preserved from the spoil so soon as the Regent heard that Kingorn was taken she sent post to France shewing that thousands of the hereticks were slain and the rest were fled and requiring that some of her friends would come and take the glory of that Victory So Martiques was sent again with two ships A day was appointed by the Noble men to meet at Couper for sending Commissioners to treat with the Duke of Norfolk unto this meeting went the Noble men that were at Dysert and sixe were sent to Berwick both parties did quickly agree upon a league for defense of both kingdoms whosoever shall inuade either of them The contract was dated Fabruat 27. The capacity of a Treaty with England shewes what a considerable part of the kingdom the Congregation was at that time The Frenchmen at Kingorn hearing that the Noble men were gone from Dysert march a long the coast and at Kincraig they see a fleet of ships they apprehend them a supply from France but they were by and by informed that it was a fleet of Englishes and also that an Army was coming by land Wherefore they fearing to be severed from their fellowes at Lieth made the greater hast by night and day and came to Lieth on the third day losing more of their company by the way than they had killed of their adversaries as they had done more evill to their friends for of all that were professed enemies unto them only the Laird of Grange had his house blown up with powder but others of their faction were forced to furnish them or the souldiers took the readiest they could apprehend When complaints were made to the French Captaines they scornfully answered These were the Congregation-mens goods Or if they made faith that these were their own goods they were railed upon as unworthy and niggard cowards that made more account of their goods than of their friends And the professours of religion had put their goods out of the way But this spoil made that faction joyn the more willingly with the defenders of their liberty At that time the Barons of the Merns were busy in the Reformation of Aberdien The Earle of Huntly withstood but when he heard of the advancing of the Englishes he sent unto the Lords craving to be admitted among them as also he heard that Proclamations were sent through all the country charging all the subjects to meet in arms at Lithgow the last day of March and thence to passe in persuite of the French enemies At that time the English forces consisting of two thousand horse and 600 foot entred into Scotland and the Scots army joyned with them April 4. An. 1660. The same day the Regent removes her family to the castle of Edinburgh the Lord Erskin knowing that she was of intention to have the Frenches Masters of that strength would not deny her entry but he was so circumspect that both she and the castle were still in his power X. The Noble men then wrote unto her humbly again and again entreating Mediation of peace An. 1560 that she would dismiss the French souldiers and profering that they shall be safely conveyed into France and promising never to forsake dutifull obedience unto their Queen nor resist the King her husband in any thing that shall not tend to the subversion of the liberties of the Kingdom and beseeching her to weigh the equity of their petition and the inconveniences of warre The English Generall did in like manner direct two gentle men unto the French men in Lieth for the same purpose Both were answered with delayes but would not be delayed and assault the town and were repulsed twice with the losse of two men The King of France hearing
that the Masse and the opinions which they teach the people concerning it be laid to the square of the first institution that the world may know whither their teachers had offended or not in that which they have affirmed whither the action of the Masse be not expressely repugnant unto the last Supper of the Lord Jesus whither the sayer of it commit not horrible blasphemy in vsurping The sayer of Masse is a blasphemer upon the offices of Christ Al. Anderson denied that the Priest takes upon him Christs office A masse-book was brought and it wat read out of the beginning of the Canon Suscipe Sancta Trinitas hanc oblationem quam ego indignus peccator offero tibi vivo Deo et vero pro peccatis toâius Ecclesiae vivorum et mortuorum Then said the Minister If to offer for the sins of the whole Church be not the proper office of Christ only let the Scripture judge and if a vile man whom ye call priest proudly takes the same upon him let your own books witnes Al. Anderson said Christ offered the propitiatory and none can do that but we offer the remembrance It was answered We praise God that yee deny a sacrifice propitiatory in the Masse and we offer to prove that in moe than an hundred places of your Papisticall Doctors it is affirmed that the Masse is a sacrifice propitiatory But whereas ye alledge that yee offer Christ in remembrance we aske first Unto whom do yee offer him and next By what authority are ye assured of well-doing In God the Father falleth no oblivion and if ye will shift and say that ye offer not as if God were forgetfull but as willing to apply Christs merits to his Church we demand of you What power and commandement have ye to do so We know that our Master commanded his Apostles to do what He did in remembrance of him and plain it is that Christ took bread gave thanks brak the bread and gave it to his disciples saying Take eat ..... here is a command to take and eat to take and to drink but to offer Christs body either for remembrance or application we find not and therefore we say To take upon you an office which is not given unto you is uniust vsurpation and not lawfull power Then Alexander vseth some words of shifting but the Lords require him to answer directly Then said he I am better acquainted with philosophy than with Theology Then John Lesley then Parson of Vne and immediatly was sent by the Bishops and their faction to be agent in their business with the Queen and thereafter was called Bishop of Rosse was demanded to answer unto that argument After some litle pause he said If our Master hath nothing to say unto it I have nothing for I know nothing but the Canon-law and the greatest reason that ever I could find there is Volumus and Nolumus The Nobility seeing that neither the one nor the other would answer directly say Wee have been miserably deceived for if the Masse may not obtain remission of sin to the quick and to the dead wherefore were all the Abbeys so richly doted and endowed with our lands Hereby it is clear as also by what is written of the Parliament that the Papists had liberty to plead for their Religion and were required to say what they could not only with safety and assurance of protection but they did appeare and shew their weakness At that time the book of Discipline was not allowed nor reiected but delayd and thereafter it was approved by the Counsell for their own part but not authorised and some additions were noted and this provision expressely added That the Bishops Abbots Priors and other Beneficed men who had already adioined them unto the Religion shall enioy their benefices during their lives they upholding and sustaining the Ministery and Ministers for their part The issue of this provision was many Church-men gave away and sold their Manses gleebs tyths and other things to the prejudice of the Church so that the entertainment of Ministers was very small in many places nothing at all and the gleebs could hardly be recovered XIII At Edinburgh December 20. An. 1560. was the first Nationall assembly where conveened the Ministers and Commissionares from Shires The first assembly of the Church and Burghs about the number of 44. persons 1. They designe Ministers and Readers unto severall parishes throughout the Countrie 2. It was appointed that in time coming the election of Minister Elders and deacons shall be in the publick church and premonition to be on the sunday preceeding 3. It is found by the law of God marriages may be solemnized betwixt parties of the second or third degrees of consanguinity and others that are not prohibited by the word of God and therefore to desire the Lords and Estates to interpose their authority and make lawes thereupon 4. It is appointed that for punishment of fornication the law of God be observed and these shall make publick repentance which vse carnall copulation betwixt the promise and solemnization of their marriage 5. that earnest supplication be made unto the Estates of the realm and to the Lords of Secret counsell that all Judges ordinary and Judiciall Officers as Lords of the Session Shireffs Stewarts Balives and other ordinary Judges be professours of the trueth according to the word of God and all Ministers of the word to be removed from such Offices according to the Civill law 6. To supplicate the Parliament and Secret Counsell that for eschuing the wrath of the Eternall and removing the plagues threatned in His law Sharp punishment be ordained against idolaters and mantainers thereof in contempt of Gods true Religion and Acts of Parliament namely which say Masse or cause it to be said or are present thereat And a catalogue of their names is writen They appoint Comissioners to attend the Parliament if any shall be called with these supplications It is to be observed from the fift Act that Ministers of the word were forbbidden to be Judges in Civil causes which is against the former practise when Bishops and other prelats were Lords of Parliament and sat in Civill Courts No Parliament was called as was expected but a Convention of Estates was appointed to be in May before which time Papists resort to Edinburgh in great numbers and began to brag of their power The Commissioners which were appointed In a Convention of the Estates An. 1561. Papistry is again forbidden by the Assembly of the Church conveen May 17. An 1561. and draw up these articles to be presented unto the Convention that idolatry and all monuments thereof should be suppressed throughout the realm that the sayers maintainers and heareâs of the Masse should be punished according to the Act of Parliament 2. That cârtain provision be made for maintenance of the Superintendents Ministers and Readers that Superintendents be planted where none are That punishment be appointed for
equal in the thing signified or diverse in visible signes and the same in the intelligible signification those were promissory and these are demonstrative or as others speak the old were prenuntiative and the new are contestative Therefore it is not expedient to put that in a Decree Others said The opinion of the Lutherans and Zuinglians must be condemned without descending into particulares seing they say there is no difference but in rites and no other difference hath been shewed Article 6 Immediatly after the sin of Adam the sacraments were instituted by God and by means of them grace was given The Dominicans would have this absolutly condemned The Scotists said It is probable because of the sacrifices and circumcision and if as Thomas saith children were saved before Christ by faith of their parents children now are in a worse estate seing the faith of parents availes not their children without baptism for Augustin holds if a parent were carrying his child to be baptised and the infant to die on the way this infant were condemned They all condemned the 7. and 8. articles In the sacrament grace is given unto him only who believes that his sins are remitted Grace is not alwayes given in the sacraments nor unto all in respect of the sacrament itself but when and where and to whom it pleaseth God The 9. article denying a character in a sacrament gave occasion of more talking Soto said It is grounded on holy Scripture and was ever held as an Apostolical Of the character of the sacrament tradition albeit the word character was not vsed by the Fathers Others said Gratian makes no mention of it and Scotus saith It is not necessary by the words of Scripture nor Fathers but only by authority of the Church this is vsual unto that Doctor by a kind of courtsy Then it was questioned What is a character where is it Some called it a quality and those were of four several opinions as there be so many sorts of qualities Some called it a spiritual power some an habite others a spiritual figure and others called it a metaphorical quality Others called it a relation Some said It is ensrationis No less variety was for the subiect of it some placed it in the essence of the soul some in the understanding some in the will and some in the tongue or hands Then how many sacraments have a character Some said Only three which are not iterated Others said That is probable but not necessary Others said It is a necessary article of faith because Innocentius 3. mentioneth it and it was so defined by the councell of Florence Article 10. All Christians of what soever sexe have equal power in the ministration of word and sacraments Albeit none VVho may administer hold this article so much as the Romish Church doth especially in baptism yet they condemned it as contrary unto Scripture to tradition and the use of the Church As also they condemned article 11. A bad Minister conferreth not a sacrament Article 10. Every pastor hath power at his pleasure to protract or contract or change the forms of the sacraments It was distinguished as having a double sense by formes may be understood the essential words as it is said A sacrament hath a sensible element for the matter and a word for form or may be understood the rites which include some things not necessary but decent In the first sense they made a canon condemning the article and for the other they made another canon that albeit accidental things admit mutation yet when a rite is received by publick authority or confirmed by common custom it should not be in every mans power to change it excep the Pope only Concerning article 3. of the Minister's intention they would not change from the councel of Florence holding the Minister's intention necessary But what Of the ministers intention intention The common opinion was Intention to do as the Church doth is sufficient Here arose a difficulty Because mens opinions are different in that What the Church is their intention to do as the Church doth might also be different Some said It might rather be said It is not different when one hath the same aime to do what was instituted by Christ and observed by the Church though a false Church be taken for the true if the rite be the same The Bishop of Minori said It is no difficulty among the Lutherans for the Minister's intention but it is otherwise amongst us holding that the sacrament gives grace and it seldom happeneth that grace is obtained by any other means surely little babes and many having but small understanding are saved no other way If a priest having the charge of 4. or 5000. souls were an infidel or hid hypocrite and had intention not to do as the Church doth it must follow that the children are damned and all penitents and communicants were without fruit Neither is it sufficient to say Faith suppleeth the defect because faith suppleeth nothing to the children according to our doctrine neither availeth it unto others so much as the sacrament and to attribute so much unto faith were to take it from the sacraments as the Lutherans do He nameth other in convenients and then said He who saith God suppleeth by his omnipotency will sooner make one believe that God hath provided that such accidents should not happen by ordaining that to be a sacrament which is administred according to the instituted rite albeit the Minister hath another intention This doth not cross the common doctrine or Florentin counsel because that intention is only to be understood which is manifested by external work tho inwardly it may be contrary He confirmed this by example of Athanasius being a child and the censure of his fact by the famous Alexander Bishop of Alexandria The Divines abode still for the intention either actual or virtual as if without it a sacrament can be of no force And to speak by anticipation this Bishop wrote a little book of this question the year following and said The determination of the Synod is understood and should be expounded in this his sense The 14 article was readily condemned Sacraments were ordained only to cherish faith There was not much debate of baptism or confirmation some of them were calumnies and others were contradictory to all their Divines They agreed âasily in framing the anathematismes Difficulty in framing the decreeâ but no way could they agree in the positives of doctrine nor of reformation In the doctrine every sect was stieve for their own opinions wherefore some said Positive articles are not necessary lest one party be condemned Others said The order that is begun can not be left and diligence may be used to satisfy all parties Some said Albeit the factions were contentious in delivering their opinions yet all submit unto the determination of the Synod Others said Such protestations of submission are terms of reverence and should be ansvered with
correcting of Breviaries and Missals by taking away what is not warranted by Scripture c. The Legats answer Those things can not be propounded in a Session and they advertise the Pope by Post Then the Pope was In a fury but returning to himself he began to consider the present difficulties of all the Popish Princes and to the end he might engage them all he resolves to propound a League and a designe of the Pope is disappointed defensive of all the Catholiks against the plots of Protestants in every place and he judgeth it easy to make them to condescend if for no other cause yet to free themselves of suspicion He thought the Duke of Florence is wholly his own the Duke of Savoy is in danger and hath received subsidy from him the Venetians were desirous to hold the Ultramontanes out of Italy Spain had need of him for defending Millan and Naples France had present necessity and the Emperour had more them his hands full in Germany But his hope failed him for the Emperour would in no way condescend to any thing that might give suspicion unto the Protestants The French Counsel was so far from hindering the Protestants to make incursion into Italy that they wished the kingdom rid of them all Spain was more afrayd of an vnion of the Italiaus then of any harm the Protestants could do unto him Venice and Florence thought that such an vnion might disturb their present peace in Italy And they all did alledge one common reason that this league would hinder the progress of the Synod The pope being so far disappointed bended all his wits to shift the final concluding of any thing in the Councel as he brought it to pass untill February 27. in the year 1563. Then the Car. of Mantua wrote a Letter for secrecy with his own hand that he had not a face to appear any more in a congregation nor can he give them words as he had done those two years all the Ministers of Princes say How beit his Holines promiseth reformation yet because they see no action they can not think that he hath any inclination thereunto and if he had performed his promises the Legats could not be so deficient to satisfy the instant petitions of so many princes And within five dayes this Cardinal died Then Seripando sent speedily unto the Pope and with the common Letter he wrote a privy one that he would be glad if his Holiness would send another supream Legate or remove him but if would have him to be prime Legat he told him be will proceed as God shall inspire him The Bishop of Varnia craved licence to go home for his Church had need of his presence The third Legate was more ambitious and wrote that there is no need of mo Legats and promised a good issue with satisfactioÌ The Pope after privy consultation with his dearest friends thought it necessary to send moe Cardinals who being engaged with gifts and promises wold follow his instructions closse So in a consistory not being intimated as he was wont but when the Card. were assembled on a Sunday in a chamber where they put on their Robes before their going to chappell consulteth them not lest he were solicited with more requests but abruptly he createth Legats the Card. John Moron and Bernard Navagger At that time he received Letters from the Emperour shewing that now having dispatched his The Emperours obiections are yet more offensive weighty affaires with the Electors and States of Germany nothing was so dear unto him the Aduocat of the Church then to promote the affaires of the Synod he hath come to Isprue within thee dayes journy to Trent for that end he had heard with much grief that the affairs proceed not there as he had expected and as the publick tranquillity requires and that there is a fame his holiness intendeth to suspend or dissolve the Synod which if it be done will be scandalous to the whole world and laughter unto them who have forsaken obedience unto the Roman See and will hold their opinions with more obstinacy it will redound to the contempt of his Holiness and of the Clergy and of all Councels hereafter He obiecteth also that the Synod is not free because every thing is first consulted at Rome and nothing can be propounded but as it pleaseth the Legats and the Prelats who have interest in that Court can not be impeded from their practises he craves that the demands that were exhibited by his Ambassador and other Princes concerning the Reformation especially of the Roman Court may have place of hearing lastly he profereth to assist the Councel personaly and entreates his Holiness to do the like It seemed unto the Pope that the Emperour had gone beyond his sphere and it was offensive that he had sent coppies of this Letter unto Trent and other Princes the Pope thought this could be done for no other end but to justify himself and provoke them against Rome For this cause the Pope sent about also to justify himself and he wrote unto the Emperour that he had called the Synod with his advice and of other Princes not that the Apostolical See had need of any authority from them seeing he hath fulness of power from Christ All antient Councels were called by the Bishop of Rome and the Princes were executers of his will he had alwise intended a compleet end of the Synod for the service of God The consulting at Rome is not prejudicial unto the liberty of the Synod because none was ever celebrated in absence of the Pope but have ever received instructions from Rome and followed them as he alledged some instances And when the Pope was present he only did propound the particulars yea he only did conclude and the Synod did only approve c. Finally he was desirous to assist the Synod for rectifying the dis-orders thereof but in respect of his old age and weighty affaires it is impossible that he can go unto Trent Likewise the Pope considered that the Emperour and King of France did not mind the Synod but upon account of their several interests and the satisfaction of their subjects and thought that those could not unite but Spain were all catholiks wherefore he resolves to deal with that King by promises Mean while Seripando dieth March 17 and the two Legats were sent away with a common Letter of fair words unto the Synod and a commission to bring nothing unto a conclusion And Moron had his instructions apart XIV In all those sixe or seven months the difficulties at Trent were seven principally 1. that decree of propounding matters by the Legats only 2. whether the residence of Prelats be de jure Divino 3. whether Bishops The confusions of the Synod are plaistered by the Cardinal of Lorrain were instituted by Christ 4. concerning the authority of the Pope 5. to augment the number of the Synod's Secretaries and keeping an exact account of the
suffrages 6. concerning the general Reformation 7. and the communion of both kinds When the Pope and Princes saw that they could not compass their particular designes by this Councel each one began to search other means And first the Pope sent Cardinal Moron unto Ispruc with propositions that the Emperour would not go unto Trent and consent to transfer the Synod unto Bolonia c. And he promised concurrence in effectuating his designes But Ferdinand trusting to obtain his desites in the Councel in respect of his vicinity and partly hoping to prevail with other Princes would not consent and yet refused not absolutly Charles King of France sent one Ambassador to Spain another to Trent a third to Germany and fourth unto the Pope to make proposition of removing the Councel unto Constance or Worms or some other place of Germany because respect must be had unto the Germans England Scotland and a part of France and other Nations who will never accept that of Trent The Legates permitted many Prelats to depart especially them who were for residence and all the Frenches went away excep one or two Benedictines who lived for the time in the Monastry of Trent Charles Cardinal of Lorrain shew unto Ferdinand and his Son King of the Romans that seing the Princes and Prelats had different designes it is impossible the Synod can satisfy all their desires in matters of the Chalice use of the vulgare language marriage of priests and such propounded by his Majesty and the French King the King of Spain nor the Princes of Italy will never consent in the Reformation every Nâtâ one would reform others and himself be untouched and each would have the glory of Reformation and continue in the abuses laying the blame upon the Pope alone Therefore seing the Synod can do no good it is necessary to dissolve it the best way they can Thus the Princes layd aside all hope and they resolve not to oppose the dissolution yet so that they will not make a suddain retrait The Cardinal of Lorrain was the chief Actor in all that followes The Pope hearing how so many Princes and Bishops hearkened unto his words envited him to come unto Acceleration to an end Rome and made liberal promises unto him After the 19 day of May all doctrines were slipped-over lightly with little or no resistance except that the Venetians strove for and obtained a correction of a decree that was framed against the lawfulness of marriage after divorce because their Republick hath the Isles of Cyprus Candy Corfu Zante and Cephalonia where the inhabitants are Greeks and from all antiquity have put away their wife 's for fornication and taken another wife neither were ever condemned for this cause by any Synod Some difficulty was for reformation for the Ambassadors urge the Reformation of the clergy because their corruptions had been the fountain of all the heresies The Vltramontans imputed all the corruptions unto the Roman Court The Courtiers willing to satisfy the Pope and do no prejudice to themselves did consult how to divert that purpose and to this end they propound the Reformation of Princes The Orators give notice of this unto the Princes and in the Synod they say The Fathers were assembled at first for extirpation of heresies and Reformation of the clergy and not for any Secular cause The Legats reply The Reformation of the Church in all her members appertaines unto the Synod And they advertise the Pope Then the Pope hastened to finish more then ever before and of this he wrote unto his Nuâtij in Germany Spain and France and spake of it unto the Ambassadors lying at Rome With the Oratours of the Italians he used this conceit he said he would think him more obliged unto them in this particular then if they had aided him with Arms in a great necessity Then he instructeth the Legats that they should aim at the finishing of the Synod and grant whatsoever is necessary thereunto yet admitting so few things prejudicial as is possible all which he referres unto their prudence They did so gaining prelats by private colloquies satisfying Orators with promises according to their several interests and making shew to please all parties by plausible and ambiguous canons These were amassed privatly and the prelats being preoccupied were propounded publickly for consent only But the most prudent did sufficiently understand that there was no purpose to remove nor moderate the former abuses some smal errors of the remote Churches were noted only so that it was verified They strain out gnats and remove not beams Some shewes were made of reforming some greater abuses but with reservation of the Pop's interest Before the Cardinal of Lorrain returned from Rome De Ferriers the French Ambassador according to his instructions protested against their proceeding in Reformation of Princes and so did the Spaniard But Ferdinand was fully persuaded by his Son to give way of finishing the Synod because there is no hope of any quietnes unto Germany by it and it hindereth other courses that may be had at home The Pope was glad of his consent but those protestations vexed him untill the Car. of Lorrain said De Ferriers had done so not by new instruction from the King Charles but an older from the King of Navar and he undertook to procure the Kings consent Then the Pope sent this Cardinall with order to finish albeit with distast of the Spaniard for he knew how to appease him As for Reformation of princes in patronages presentations power over the clergy and subiects .... They should not descend to any particulare but renew the antient canons without anathematism If any difficulty shall arise in other particulars reserve that unto him and he will provide âufficiently When he was gone the pope sent a form of finishing the Councel to wit All things that were defined under Paul and Julius should be confirmed and it should be declared that all those were done in this one Councel and in all thing the authority of the Apostolical See should be preserved confirmation of the decrees should be demanded of the pope All the Fathers should subscribe and after them the Ambassadors and leaving in the power of the Legats and the Car. of Lorrain to ad diminish or change according to opportunity All those were done so but this information was kept secret untill the Councel was dismissed XV. In Session 24. November 11. the decrees were read of marriage Precipitation of the decrees and of Reformation Because some opposition was made some canons of marriage were omitted and some of Reformation as if these had been precipited it was appointed to correct them in the congregation and the next Session was appointed to December 9. with power of anticipation November 14. Lorrain in a privat conference with the Legats and some Bishop of every Nation propounded the ending of the Councel they all excep the Spaniards upon the above-named motives do consent Then the matter of
indulgences purgatory images and Reformation of Monasteries was quickly dispatched with out debating or dispute but only by suffrages The Index the Missall Ritual Breviary and Agends were reserved unto the Pope and the Session by anticipation was held December 3. and 4. When the decrees from the beginning untill this time were read a Secretary going in the midst asked Whether the Fathers were pleased to make an end of the Synod and Whether the Presidents in name of the Councel should crave confirmation of the decrees from the Pope They answered not one by one but all together placet Then the prime Legate gave unto every one there present and who hadâ assisted in the Councel a plenary indulgence then blessing the Councel he dismissed the Fathers Car. Lorrain as if he had been a deacon roaring and the Fathers answering wished eternal felicity unto the PP Paul and Julius all happiness unto Pius 4 eternal memory unto Charles 5. Emperour and long life unto Ferdinand and all Princes and protectors of the Councel then they gave thanks unto the Legats and Cardinals they wished long life and safe return unto the Bishops they commended the faith of this Synod as the faith of Saint Peter they denounced anathema against all hereticks without particular mention of any and they commanded the Fathers to subscribe the decrees XVI The Legats return to Rome before Christmes There was a Consultation at Rome dispute about the confirmation of the decrees The Pope would have subscribed simply but some Courtiers said It hath been decreed against plurality of Benefices and against No-residence of prelats and if they for confirmation of the decrees shall henceforth practize contrarily the people who are not capable of expressed exceptions and reservations will be ready to calumniat For this reason some who had bought their places and feared the losse of them demanded restitution Some advised to confirm the decrees of faith presently and to proceed in maturity with the others for some of them deserve consideration in respect of their confusion and the impossibility of some that have need of dispensation It is better to moderate them in time then first to strengthen them by confirmation and afterwards to moderate them Car. Amulius said Those fourty years by past the world was crying for a general Councel as the only and soverain remedy of the present maladies of Christendom but if so soon as it is ended question be made of moderating correcting or leaving it in suspense without confirmation it will be a manifestation that necessary provision hath not been found at Trent and then other means will be sought by National Synods or other wayes but if the decrees be approved as a perfect Reformation and giving as far execution as is possible many will believe that nothing is wanting and nothing is more necessary then to spread a fame of the Councel that it hath prescribed a perfect Reformation not suffering it to be known that any Cardinal doubteth but that it hath performed all for which it was called By so doing the humours of men will be quieted by degrees and his Holiness may provide for his Ministers by dispensations for his Apostolical authority is reserved in the decrees and in time things will insensibly the world not observing it return to their own posture yea and if this course be not taken the world which alwayes makes the worst interpretation will nullify all the decrees if there be any alteration or the confirmation be delayd yea they will say The Legates approve this oration but it was opposed by all the Offices of Court almost representing their own losses and that it will turn to the diminution of his Holiness revenues Hugo Boncompagne Bishop of Vesta afterwards a Cardinal said He could not but marvel at their vain fears seeing greater authority can not be given unto these decrees then unto former Councels and Decretals and nevertheless the Pope may dispence with them and a law consists not in words but in the sense neither in that which the vulgares and Grammarians give unto it but which custom and authority do confirm Lawes have not power but what is given them by him who governeth and hath the charge to execute them he may give them a more ample or stricter sense yea and contrary unto that which they do import and to withstand the temerity of Doctors who the more ignorant they are of government presume the more to interpret lawes whereby authority is confounded therefore all men should be forbidden to write upon the decrees And if his Holiness would ordain that Judges in all their doubts should resort unto the Apostolical See âone shall be able to make use of the Councel in prejudice of the Court And as there is a Congregation that with good fruit is set over the Inquisition so his Holiness may appoint another for expounding the decrees of this Councel unto whom all doubts may be referred from all parts of the world This being done said he he foresawe that by the decrees of the Councel the authority of the Apostolical See the prerogatives and liberties of the Roman Church will not only not be diminished but enlarged if they know how to make use of those means All were persuaded with those reasons and this Overture was followed January 26. An. 1564. a decree was enacted conform to this oration in all points to wit confirmation monition inhibition and reservation and the Acts of the Councel were published with a Bull containg this decree XVII Behold now how those decrees were accepted by others How the Decrees were accepty others It was said every where One party had taken notice of the cause and another had pronounced the Sentence seing the decrees had not authority from the Synod but from the confirmation of the Pope who in his decree saith that he had seen the decree of craving his confirmation and speakes not of his seeing any other decree but it is more reasonable that the decrees should have their authority from such who had examined and voiced unto them then from him who had not seen them Vnto this it was replied It was not necessary the Pope should read them seeing nothing was concluded at Trent but what he had defined before More particularly the King of Spain dissembled not that the Councel did not please him and he called the Bishops and clergy together to consider what was to be done with the decrees and at command of the King and his Counsell Synods were that year and Presidents were sent to every one of them and these did propound what decrees seemed good unto the King This was offensive unto the Pope but he dissembled for a time In France many particulares were obiected by the Parliament against the Car. of Lorrain as permitting them to pass in prejudice of that kingdom namely those words The Pope hath the care of the whole Church by which he had forsaken a main Fort for which both the King and
Church of Christ it is also certain that of old so far as the memory of the Church is extant that the chief authority in the whole Church was given unto the Roman Bishop as the Successor of Peter and possessing of his chaire which may be demonstred by innumerable testimonies of the most antient and grave men both Greek and Latine as Irenaeus Tertullian Optatus Jerom Ambrose Basile Chrysostom Augustin unto whom the Ecclesiastical Histories and Decrees of Councels agree and I think there had never been controversy among us for this point unless the Romane Highpriests had abused this authority unto some kind of domineering and had stretched it through ambition and covetousness beyond the bounds that were prescribed by Christ and the Church but this abuse of the Pontifician power which the flatterers did at first enlarge beyond measure gave occasion to think amiss of yea and to fall off altogether from that Pontifician power which he had by universal consent of the whole church which I think may be recovered if he would return unto the bounds that were prescribed by Christ and the antient church c. Here are fair pretences but no less untrue for the Augustan Confession requires no such obedience nor did Christ prescribe it no nor the vniversal Church as the preceeding part of this history shew clearly was not this the main strife betwixt the Greek and the Latines and did not the African church oppose it neither do any of those named antients avouch it as is cleared in many polemicall treatises In some articles he neither blameth the Confession nor can excuse the Roman Church as on the 12. article he saith From the custom of canonical punishments which were publickly enioyned unto the penitents for a prescribed time indulgences were hatched for when the Bishops saw the diligence or weakness of repentants they might deal the more courteously meekly with them and diminish some thing of the time or of the rigor of the punishments which abaiting of the canonical punishments was called Indulgence and now it is brought into privat satisfactions and from the Bishops it is turned unto the Roman highpriest only that he hath the full power of indulgences concerning the use and exercise of which every one of the best sort hath wished that there were a moderation and correction because they have been the main cause of this renting of the Church here saith he it were to be wished that the Roman highpriests would yeeld somewhat for common peace On the 16 article he saith What is spoken of the Magistrat and civill things is every way to be allowed that lawfull civil ordinances are the good works of God that it is lawfull unto Châistians to be Magistrats to ordain punishment by law to warre righteously c. The doubt only remaines of the Office power of the Magistrat in Ecclesiastical things here is excess on both hands some asscribing too little and some too much unto Civil power for some exclude Princes and Magistrats from all medling with Ecclesiastical things and others make all ecclesiastical administration subject unto the power of the Magistrat But in this question that should be without controversy that the power of the Emperour and other Christian Princes is no less or inferior in a Christian Republick then was in old times the power of Kings in the commonwealth of Israel and it is manifest by the Divine Scriptures what was their Office in preserving the Divine law and promoving the Divine worship for by a Divine law the reading of Deuteronomy is commended unto them not only that thereby they should order their privat life rightly and holily but likewise to preserve the Divine lawes in vigor and without violation and the examples of the godly Kings who are commended in the Scriptures declare this clearly who finding the will of God in his law commanded the priests and Levites to restore Divine worship as it is prescribed in Divine law c. Of the processions as they are called on the 22 article he saith The custom of carrying the bread of the Eucharist conspicuously in publick pompe is besides the mind and manner of the antients and seemes to have been begun but lately for those had this mystery in such Religion that they would admit none either to the receiving or beholding it but the believers whom they judged to be members of Christ and worthy of the partaking so great a mystery therefore before the consecration Catechumeni energumeni the penitents and all who did not communicate were set forth by the voice of a deacon and ministry of the door-keepers Wherefore it seemes the custom of Circumgestation may well be omitted c. On the 24 article he saith Whereas they complain of privy Masses it is not without reason if thereby they understand the Masses wherein the priest only takes the sacrament and there is no distribution of the mysteries which when it began in some monasteries was forbidden as is clear in a canon of the Nanneten councel c. The Belgick Index expurgatorius hath not spared other of this mans works as his Scholia on the hymns on that which beginneth Nocte surgentes in the edition at Colen An. 1556. it is in page 48 and in the edition at Paris 1616. in Fol. it is Page 179 it is said Cumsuis sanctis mereamur aulam Ingredi coeli the Scholia say The word mereri is one almost among the Ecclesiastical Writers with consequi seu aptum idoneumve fieri ad consequendum which Mereri what it signifieth appeares by one passage of Cyprian besides many more for where Paul saith 1. Tim. 1. I have obtained mercy and it is usually read misericordiam consecutus sum or as Erasmus translates it misericordiam adeptus sum Cyprian in epist ad Iuiaban reades it misericordiam merui and there be many passages in the Offices and prayers of the Church where this word should be taken in this sense if this notion of that word were held many places which seem harsh would appeare more pleasant and usefull In the next Scholi or anotation he saith These words super hanc petram we should understand Peters confession saying Thou art Christ the sonne of the living God This was the exposition of Augustin and Ambrose followes it elsewhere confessing that it is not the person of Peter but his faith on which the Church is builded and against which the gates of hell shall not prevail sor faith saith he is the foundation of the Church seing it is said not of the flesh of Peter but of his faith The gates of death shall not prevail against it but his confession overcomes hell Hereunto agreeth that of Cyrill I think that the Rock is no other but the unmovable and most sure faith of the disciple on which the Church of Christ is so founded and fastened that it can not fail and abides for ever unvincible by the gates of hell And therefore when Ambrose calles Peter
communication is extended We believe that upon the personal vnion followes so reall a communication of properties whereby the Son of God communicates unto the assumed nature his omnipotence omnipresence omniscience power of quickning c. by which communication the Godhead becomes not weaker but his humane nature is exalted and not abolished as is the union of the body and soul and of the fire and iron the body lives verily but by vertue of the soul and the iron burneth but by vertue of the fire neither is any of them turned into another therefore we believe that because of this personal union Christ according to his manhood is almighty or which is all one the humane nature of Christ is almighty For the Scripture gives unto him even as he is man all power which is no other thing but omnipotency and in testimony of this he gave sight unto the blind ........ We believe that Christ in his manhood now in the estate of glory and Majesty perfectly knowes all things that have been or shall bee For the Spirit was given him not in measure ..... but where it is said he knew not the day of judgement it is not meant simply of his manhood but of the form of a servant which afterwards he layd aside The Scriptures also bear witnes that Christ in his humanity is present with all creatures especially with his Church Beloved I am with yow untill .... but the manner of this presence is not exprest and so we believe not that he is locally or physically but supernaturaly with all his creatures how this is in true humility we confess that we are ignorant We believe also that in his flesh he hath the power of quickening as he said I am the bread of life and he had this majesty of omnipotency and of ..... as he is man because of the personal vnion even in the wombe of his mother but he shew it not then after he was born he shew it in miracles so oft as it was needfull and so far as the respect of his office and calling did require for he was then in form of a servant and had abased himself that he might suffer But the exinanition or form of a servant which was but for a time derogates nothing from his Majesty into which he entred fully when he went up to heaven and sate at the right hand of God this right hand is the Majesty of Christ reigning praesenter according to both natures both in heaven and earth this is to sit at the right hand of God And this our Mediator is to be adored with all religious worship according to both natures for we have not two Christs whereof the one should be worshipped and not the other but of wholl Christ it is said Let all the Angels worship him On the morow Beza answered thus There is ambiguity in the word communication it signifieth the personal union and also the effects of it We believe a real communication that is an union of natures in which union both natures remain distinct both in their own properties and therefore that communication whereby his humane nature is said to be every where and almighty is not so much as verbal but is as false as if yow would say His humanity is become his Deity Although all the properties of the Deity may be attributed unto Christ-man that is unto his person even named by his manhood or in concreto as we say The man Christ is almighty and eternal but neither may the natures be spoken one of another neither the properties of the one be given unto the other for this is a sure rule In the personal vnion both natures remain distinct and they both distinctly do what is proper unto them So the Word is distinctly that which the worde is as the flesh remaines distinctly the flesh Briefly as are two natures in Christ distinct in number and not separated one from the other so there are two wills and two workings or operations but one work as there is but one person Neither can that saying of Athanasius be otherwise understood It pleased the Worde to shew his Divine nature by that flesh in it and with it As for the alledged places of Scripture those concerning the power and authority of Christ are impertinently brought because his power or authority should be reckoned amongst the gifts bestowed on his flesh And so those places concerning his omnipotency and omnipresence must be understood of his person or Deity and not of his manhood To this purpose he cited some testimonies as of Tertullian Wee see a twofold estate not confounded but united in one person God-man and the properties of both natures are so safe that the Spirit or Deity shewes his own things in him that is his virtue works and signes and the flesh exerciseth its passions being hungry when with Satan and thirsty with the woman of Samaria As for that power of vinification we deny not that the flesh of Christ hath that power but not in that sense as yee take it for the flesh is vivificative not with that virtue which is proper unto the Deity that is not communicable but first because in this flesh Christ hath abolish'd death for us having fulfilled all things that were required to acquire eternal life unto us and then because by means of this flesh being communicated spiritually unto us by faith we receive life from Christ God-man It 's manifest that those gifts which were powred on the flesh of Christ were not at one instant perfectly bestow'd on his soul and body because he is said to have grown as in stature so in knowledge and grace and he was verily subject unto all our infirmities excep sin in time of his humiliation and so after his ascension he began not the use and declaration but the consummation of his power and glory The form of a servant and the exinanition signify not both one thing as yee suppose but by the form of a servant we understand his very humanity according to which he ever was is and shall be inferior to himself the Word and by which he is of the same nature with us though he hath laid aside all our infirmities when the work of our redemption was finished but among those infirmities circumscription is not to be numbred or else when he shall come in a bodily circumscribed substance he were not then most glorious but base having resumed that infirmity We profess also that Christ reigneth now and hath all power both in heaven and earth according to both natures but not praesenter in respect of his flesh for now as the Apostle saith we are strangers from Christ and he desired to be out of the body that he might be with Christ And it is said He will come again to wit visibly and bodily Lastly in that one adoration of our one and only Mediator according to both natures we divide not the person but we distinguish the natures for the Worde
from above from the Father of lights 15. The priest distributing the Sacrament of the Supper speaketh unto every one of the communicants in these words Receive thou grace from the Lord and mercy from God our Saviour 16. Unto these words he who receives the mysteries of the holy Supper answereth Son of God make me partaker to day of thy mystical Supper I shall never deny thee I shall not kiss thee as Judas did but as the thief I will confess thee remember mee Lord in thy Kingdom 17. They sing not in time of communicating but al the spectators do meditate on these holy mysteries with singular devotion 18. When the communion is finished is a thanksgiving and a prayer then the priest turning toward the people blesseth them in this manner The blessing of the Lord be upon you And all the people say Amen Demetrius told mee those things concerning the Masse which is celebrated four times a year as I have said But in their dayly meetings the same Demetrius told mee the Christians have this custom 1. The priest beginneth with a blessing as in the Masse 2. Publick prayers are made a lesson is rehearsed out of the holy Scriptures and there is a short Sermon 3. When the prayer is finished bread is distributed without wine they call not this bread the body of the Lord but it is given in token of mutuall brotherly-love that their mindes being admonished by this sign may be united who eat of the same bread 4. When they have eaten that bread they are dismissed with this blessing The blessing of the Lord be upon you So Heming XIV It may be required here why is not mention made of the tares which the ill man did sowe among the wheat in this Century I intended indeed to have marked those heresies but partly because these are collected already and partly that this Compend hath swelled bigger then I intended I leave them and only will writ a little of a late kind of Monks in the Roman Church these are the Jesuits They had their first hatching Of the Iesuites from Johannes Petrus Carafa a Venetian who became Pope Paul IIII. But because he brought not that Order to an establishment his name is forgot in their genealogy and Ignatius Loyola is called their first father This was a Spanjard and a Captain When the Frenches beseeged Pompejopolis his one leg was broken and the other was wounded with a bâllet when his wounds were cured so as might be he saw that he could not follow the warrs as he intended thereupon he took himself unto a reteered life and reades the Legend's of Saints as they are called and went to Jerusalem for devotion after his returning he began to studie in Compluto Salamantica and then at Paris where he became Master of Arts An. 1536. Then he intends to begin a new order and hearing what Carapha had intended he will prosecute that project for upon occasion he lived at Venice He takes with him ten fellowes of his minde and go togeher for confirmation of their Order The Cardinals opposed him because the world was complaining of the multitude of Orders and Monks and indeed there was more need to restrain the number then add new But Loyola said The Franciscans and Dominicans who were wont to be stout Champions for the Apostolical See had failed of their duty but if his Order were confirmed he and all his fellowes will oblige themseves to do what they can for confirming the Papal power Upon this motive Pope Paul III. confirms the Order with this limitation that their number should not exceed sixty but in the year 1543. the Pope understanding of their diligence takes off that restraint of the number What sort of men those are may be wel known by two litle books one under the name Aphorismi Doctrinae Jesuitarum printed An. 1608. another called Anatomia Societatis Jesu printed An. 1643. The first saith They maintain all thearticles determined by the councel at Trent and namely these 1. The Pope hath spiritual and temporal power to command forbid to excommunicat and escheat to set up and cast down Emperours Kings and Princes and who believe not this is an heretick 2. All clergy-men Monks and Nonns and all their priviledges are al together free from obedience censures and taxations of Magistrats all Princes should commit their chief castls and fortresses unto church-men rather then to laicks 3. Unto the pleasure of the Pope belongeth the authority of the Scripture the interpretation and power of changing it and the Pop's Decrees are absolutly necessary unto salvation and they are firm and obligatory 4. Albeit the Pope be a man yet seing he is the Vicar of God on earth and therefore Divin honor should be given unto him he cannot err in matter of faith albeit all other men yea and councels may erre and for this cause appeals may be from Councels unto the Pope but not contra 5. All capitulations constitutions leagues fraternities priviledges of Emperours Kings Princes and States whereby any other religion is permitted excep the Romish religion are of no validity although they had been ratified by solem oaths 6. All Papists every where should endeavour to oppress by fire sword poison powder warre and whatsoever engines all hereticks especially Lutherans and their abbetors even these Politick Catholicks who would rather observe peace then contribute to oppress hereticks 7. But if Papists do fear that enterprices shall be in vain and dammage may befall the Romish religion in this case may be a toleration and they may wait for better occasion 8. When Popish subiects have in an assembly judged an Emperour King or Prince to bea tyrant then they may cast him off and deliver themselfs from all obligation but if they can not assemble then any subject taking the advice of a Jesuit or any such Divine may yea he doth meritoriously to kill that King or Prince 9. If subjects have a Lutheran or Calvinian Prince who would compell them into heresy those subjects are free from all homage and fealty and they may expell or kill him 10. Yea Emperours Kings and Princes may be killed if Jesuites or other grave Divines judge them tyrants 11. The Pope may give unto Catholiks the Kingdoms dominions and territories of all hereticks and infidels and such donations are validâ 12. Jesuites and other Catholick priests when examined by heretical Magistrats may use equivocations fained names and cloaths and they may deny the truth for insinuating themselves abroad or for bringing their designements to pass 13. Jesuites and other Papists may use equivocations when he who is demanded thinks that that Judge hath not lawfull power to question him or his adversary hath not just cause to plead 14. Neither is every catholick tied to answer according to his mind unto privat catholicks but he may equivocat and deceive his demanders 15. This equivocation is a profitable Art and a new prudence These Aphorisms are proved particularly by
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 âpon 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
and therefore wee are the more bold to exhort you to walk more circumspectly than for such vanities to trouble the godly For all things that may seem lawâull edifie not If the commandement of Authority urge the conscience of you and our brethren more than they can beare wee unfainedly crave of you that yee remember yee are called The light of the world and the salt of the earth All civill authority hath not the light of God shining always before their eies in their statuts and commandements but their affections favour too much of the earth and of worldly wisdom and therefore wee think yee should boldly oppose yourselves not only unto all that power that will or dar extoll the selfe against God but also against all such as dar burden the consciences of the faithfull further than God hath burdened them by his own word But here in wee hope yee will excuse our freedom in that wee have entred further in reasoning than wee intended and promised in the beginning therefore wee briefly return to our former supplication which is that our brethren who among you refuse the Romish rags may find of you the Prelates such favor as our Head Master commandeth every one of his members to shew one to another this wee expect to receive of your courtesie not only because yee fear to offend Gods Majesty in troubling your brethren for such triffles but also because yee will not refuse the humble request of us your brethren and follow-preachers in whom albeit appear no worldly pomp yet wee suppose that yee will not so far despise us but that yee will esteem us to be of the number of them that fight against the Romane Antichrist and travell that the Kingdom of Christ Jesus may be universally advanced The dayes are evill iniquity aboundes Christian charity alas waxeth cold therefore wee should the more diligently watch the hour is uncertain when the Lord Jesus shall appeare before whom yee must give account of your administration In conclusion once again wee crave favors to our brethren which being granted yee in the Lord may command us things of double more importance The Lord Jesus rule your hearts in true feare unto the end and give unto you and us victory over that conjured enemy of all true relgion ouer that Roman Antichrist whose wounded head Sathan by all means strives to cure again but to destruction shall hee and all his members go by the power of our Lord Jesus to whose mighty protection wee commit you From Edinburg out of the generall assembly and third Session thereof Decemb. 17. 1566. by your loving brethren and fellow preachers in Christ Jesus 3. The same day this Supplication was A supplication ac gainst Episcop all jurisdiction ordained to be penned and then sent unto the Lords of the Secret Counsell The Generall assembly of the Church .... Unto the Nobility of this realm which professe the Lord Jesus with them and have renounced the Roman Antichrist wish constancy in the Spirit of righteous judgement Seeing Sathan by all our negligences Right Honorable hath so far prevailed within this realm of late dayes that wee stand in extream danger not only to lose our temporall possessions but to be also deprived of the glorious Evangell of Jesus Christ and so our posterity to be left in damnable darknes wee can not longer contain ourselves nor keep silence lest in so doing wee might be accused as guilty of the blood of such who shall perish for lack of admonition as the prophet threatneth Wee therefore in the fear of our God and with grieff and anguish of heart complain unto your Honors yea wee must complain unto God and all his obedient creatures that that coniured enemy of Jesus Christ and cruell murderer of our dear brethren most falsly styled Archbishop of Santandrews is reponed and restored to his former tyranny for not only are his former iurisdictions as they are termed of the wholl bishoprick of Santandrews granted unto him but also the execution of judgement confirmation of testaments and donation of his Benefices as more amply in his Signature is exprest If this be not to âure the head of that venemous Beast which once within this realm by the potent hand of God was so banished and broken down that by tyranny it could not hurt the faithfull judge yee His antient âurisdiction was that he with certain his colleagues collaterall might have damned of heresy upon probation as pleased him and then to take all that were suspect of heresy what they have judged heresy heretofore yee can not be ignorant and whither they remain in their former malice their facts travells declare openly The danger may be feared say yee but what remedy It is easy and at hand richt Honorable if yee will not betray the cause of God and leave your brethren which never will be more subject to that usurped tyranny than they will unto the devill himselfe Our Queen by lyke is not well informed She ought not nor iustly may break the lawes of this realm and consequently she may not set up against us without our consents that Roman Antichrist again for in a lawfull and most free Parliament that ever was in this realm was that odious beast deprived of all jurisdiction office and authority within this realm Her Majesty at her first arrivall and by diverse her proclamations afterwards hath expressly forbidden all other form and face of religion than that which she found published at her arrivall therefore she may not bring us the greatest part of the subjects of this realm back again to bondage till that al 's real a Parliament as justly damned that Antichrist and his usurped tyranny have given decision betwixt us and him If heer of and of other things which no less concern yourselves than us yee will plainly admonish our Soveraigne and without tumult crave justice only the tyrants dar not more be seen in lawfull judgement than the Owles in the day light Weigh this matter as it is and ye shall finde it more weighty than to many it appeares Further at this present wee complain not but humbly crave of your Honors a reasonable answer what yee will do if such tyrants devouring wolves begin to invade the flock of Jesus Christ within this realm under whatsoever title that bee for wee boldly professe that wee will never acknowledge other Pastors to our souls nor Judges to our causes And if for denyall thereof wee either suffer in body or goods wee doubt not but we have one Judge to punish them that uniustly trouble us but also an Advocate and strong champion in heaven to recompence them who for his names sake suffer persecution whose holy Spirit rule your hearts unto the end your L. L. answer yet again wee crave c. 4. Questions were proponed I a marryed man went to the wars in Denmark four years thereafter his wife joyneth herself in whoordom to another man and now these
where matters left and that wee endeavour the reducing of them to the estate wherein they stood One thing wee may call to remembrance that when we traveled in the Parliament that the States would agree that the thirds should be decerned to appertain unto the Ministry they plainly opponed unto us in respect of the first Act alledging that with the sustentation of the Ministry regaird should be had to the support of the Prince in sustaining the publick charges wich if they had not some relief by that meane the revenue of the Crown being so diminished and the ordinary charges come to such greatness they must be burdened with exactions and so this dangerous argument compelled us to promise unto the States that wee would take upon us the Act being granted unto the Church they would satisfy and agree to any thing should be thought reasonable for support of the King and us bearing the authority which order had been sufficient for the wholl if intestine trouble had not occurred But the disobedience growing so vniuersaly wee are content to sustain our part of the enlake and loss for the time bypast but because there hath been murmur and grudge for that thing assigned to the Kings house and ours and some other nâedfull things in the State as that thereby the Ministry were frustrat of their appointed stipends Some communication was hade at Santandrews and nothing concluded untill the generall Assembly of the Church This now moveth us to write unto you in this form praying you to consider rightly the necessity of the cause and how the same hath proceeded from the beginming having respect that the Church will be very ill obeyd without the Kings authority and power and that now the property of the Crown is not able to sustain the ordinary charges how in the beginning the thirds had not been granted if the necessity of the Prince had not been one of the chief causes And at the Parliament as we have written the States stack to consent that the wholl thirds should be declared to appertain unto the Ministry untill wee took in hand that they being made without condition in favor of the Church the same would again condescend to so much as might be sufficient to the support of the publick affaires in setting forth the Kings authority And that therefore yee will now agree and condescend to a certain speciall assignation of what shall be employd to this use the quantity where of diverse of yourselves and the bearer hereof Master John wood our servant can inform you that thereafter yee may distribute to euery man having charge in the Church of God his stipend according to the condition of the place he serves in at your W. discretion Heerby all confusion that along time hath troubled the estate of the Church about the stipends shall be avoided and some speciall prouision being made for sustaining these publick charges wee may the better hold hand to see the Church obeyd in that whereon Ministers should live as we shall report that during our travels in the North they have found our effectuous good will and travell in their furtherance Further wee shew you briefly one thing that occurred at our late being in Elgin one Nicol sutherland in Forress was put to the knowledge of an Assise for incest and with him the woman the Assise hath convicted him of the fault but the question is whither the same be incest or not So that we delayd the execution untill we might have your resolution The case is the woman before was harlot unto this Nicol's mother-brother Heerin Master Ro. Pont can inform you more amply And at our coming to Aberdeen come one Porterfield Minister provided before to the vicarage of Ardrossam and required of us that he might also have the vicarage of Stevinstoun seing both were litle enough to sustain him and the churches were near that he might discharge the cure of both wee having him commended by sundry gentle men unto the same but we thought good to advertise you that this preparative induce not an ill exemple and corruption and if such things occurre heerafter let us understand what yee would have us to do As also concerning the Chaplanries that shall happen to vaik where in because as yet is no certain order prescribed some confusion continues some desiring them for life time some for infants that are not fit for schools and some for seven years Wee are somtimes pressed to receive or confirm assignations or dimission of Benefices the preparative where of seemeth to bring with it corruption And wee would be resolued how to proceed Before our coming from âife and since we have been very willing to do justice on all persons suspect of witchcraft as also on adulterers incestuous persons and abusers of the sacraments where in we could not have such expedition as we wished because we had no other probability but a generall delation of names the persons suspected being for the most part not tryed nor convicted by order of the Church This hindered many things that otherwise might have been done Therefore wee pray you appoint and prescribe how the iudgement of the Church may proceed and be executed against all such transgressors before coâplaint be made to us that when we come to the countries wee may execute the law and be relieved of the tryall inquisition of them Wee thought good to give you this advertisment and so remitting these all to your care diligence Committs you to the protection of the eternall God At Aberdien Juny 30. 1569. In answer unto these two particular questions the Assembly resolues that the case of Nicol is incest and that Chaplanries should be disponed to the Colledges or to the poor conform to the Act of Parliament and no otherwise The next assembly is appointed to hold at Sterlin Februaty 25. next coming but in the book of the Assemblies it is said expressly Because of the troubles falling out by the slaughter of my L. Regent it was delayd untill March 1. and to begin at Edinburgh It is to be marked in this former assembly that whereas of all the bishops three only did embrace or professe the Reformed religion to wit of Galloway Orknay Caitnes none of them had any power in the Church but by vertue of Commission that was given them by the Assembly upon account that they had the Church-revenues in the places and they might have supplied the place of Superintendents but when the charge was committed unto them they were alwayes found deficient in exercise thereof yea and guilty in ioyning with these which did oppose present authority as Adam bishop of Orknay joyned in mariage the Earle of Bothvell the murderer of the King with the Queen and the Authour of Vindiciae Philadephi pag. 28. testifies that it was clearly known to every one that the bishop of Galloway did ioyn with them who opposed the Governement of the King and did not only preach unto that
Commissioners in the foresaid Synodall Conuentions and there receive solution Or if any question shall be hard for them the Superintendent or Commissioner shall present these hard questions unto the next generall assembly and there receive solution With certification that none shall heerafter be received in the gen assembly from a particulare Minister 5. All Superintendents and Commissioners of visitation are ordained to advise with their first Synodall Convention and as they shall judge expedient to appoint a fast within their own bounds in respect of the present troubles of the Country And also that they appoint certain Brethren to use all means of unity and concord among the Nobility 6. Where Ministers have not been in practise of excommunication or their execution is like to be contemned the Superintendent or some other sufficiently qualified and authorized by the Synod shall execute the same 7. Promise of marriage should be made per verba de fuâuro before the Minister taking caution for abstinence untill the marriage be solemnized 8. If a man ravish a young woman against her will and the will of her Parents and strick her parents under silence of night and the Magistrat correcteth not the offender whither may that particular Church proceed with admonitions unto excommunication for remouing the scandall Ans It is lawfull 9. If a woman commit fornication and suffer the same man thereafter to marry her own sister And hearing their bans proclamed by conceiling the crime shee is guilty of the incest following and both she and he should be censured as incestuous and the second woman can not be his wife 10. It is altogether unlawfull that any Minister of Gods Word shall receive any Benefice by presentation under paction made with the Patron tending to Simony to wit that the Patron shall have a great part of the tiths and a Minister shall have a small portion thereof It is to be marked that where the appointing of a fast is referred unto the advice of Observations the Provinciall Synods this was done because in some Provinces the party adverse unto the King was so strong that Ministers durst not pray for conservation of his Authority Secondly it may be seen in all these Assemblies that superintendents and commissioners of visitation had a lyke power in their own bounds and neither the one sort nor the other had power to do any thing belonging to discipline by themselves or without advice of their Synodall conventions yea and somtime what was done by the Superintendents was referred unto some Ministers to be examined and censured Thirdly observe that howbeit the country was divided and both parties were strong yet they both gave way unto the Assemblies and professed to matintain the true religion and liberties of the Church The Assembly The 21. Assembly convenes at Sterline August 6. Gilbert gairden Ministers at Monifieth is chosen Moderator A Letter was deliuered unto the Assembly and sent A Letter from Iohn Knox. by John Knoxe this is printed with some omissions I set it down as it is in the books of the Assemblies thus The mighty Spirit of wisdom and confort in God remain with you Dear brethren if ability of body would have suffered mee I would not have troubled you with this my rude ditement I have not forgote what was layd to my charge by infamous libels in the last Assembly and what a brag was made to accuse mee personally at this Assembly which I pray you to hear patiently judge of mee as yee will answer unto God for unto you in that matter I submitt myself being assured that I neither offended God nor good men in any thing that hitherto hath been layd unto my charge And now Brethren because the dayly decay of naturall strength thereatneth unto mee certain sudden departing from the misery of this life of love and conscience I exhort you yea in the feare of God charge and command you that yee take heed unto yourselves and to the flocks over which God hath placed you Pastours To discourse of the behaviour of yourselves I may not but to command you to be faithfull unto the flock I dar not cease unfaithfull and traitors to the flock shall yee bee before the Lord JESUS CHRIST if with your consent directly yee suffer unworthy men to be thrust into the Ministry of the Church under whatsoever pretence it shall bee Remember the Judge before whom yee must make account and resist that tyranny as yee would avoide hells fire This battell I grant will be hard but in the second point it will be harder that is that with the like uprightness strength in God yee gainstand the merciless devourers of the patrimony of the Church If men will spoil let them do it to their own perrill condemnation but communicate yee not with their sins of whatsoever estate they bee neither by consent nor by silence but with publick protestation make this known unto the world that yee are innocent of robbery which will ere it be long provoke Gods vengeance upon the committers thereof whereof yee will seek redress of God man God give you wisdom and stout courage in so just a cause and mee an happy end At Sant Andrews August 3. 1571. Your Brother in Christ Jesus 2. The Assembly appoints certain commissioners to reason and conclude upon the heads articles and desires presented in the Regents name unto this assembly and to propound the humble requests and desires of the Assembly in such articles and redresse of complaints as shall be given unto them by the Church the one and the other to be conclâded conform to the instructions that shall be delivered unto them These Commissioners were three Superintendents four Commissioners of visiting Churches two other Ministers and eight Barons or any elleven of them To compeare in Stirlin the 22. day of this instant to Counsell and reason c. As in the commission given in the last assembly c. The first part of this Letter is to be understood of the threatnings which the adverse party unto the King had belched out against Joh. Knox and as it seemes they thought to had an assembly of their own color But he could not live in Edinb for fear of them and went to Santandrews there also he had litle rest and was vexed by some of that sort For understanding the rest of that Letter and also the Commission granted by the Assembly I shall here first marke an Act of the ensuing Parliament num 38. Forsomuch as diverse subjects have sundry lands and possessions obtained by them or their predecessors in heritage of Priors Prioresses Mothers Convents of sundry Friers or Nunnes places ... and now ... these Superiors are for the most part deceased and no others placed nor to be placed in their rowms ..... whereby the heires of these fewers .... shall get no entry to their lands heritages .... for remedy thereof it is statut ordained that all fuers
command from the King and his Counsellors to entertain Mongomery and untill he were countermanded by his Majesty he will not remove him The Church having considered his answer ordaines the brethren of the Ministry who shall go in commission to Perth as they see occasion there and the grief not remedied concerning his entertaining the said Robert To proceed and appoint speciall men that shall proceed further against him with the censures of the Church according to the Acts of the Gen. assembly To whom the Church gives their full power to that effect As also the Assembly gives their commission to John Erskin of Dun the Ministers of the Kings house Ro. Pont Ja. Lowson Tho. Smeton An. Hay Da. Lindsay An. Polvart Peter Blackburn Pa. Galloway Wi. Crysteson Da. Ferguson Ia. Meluin Th. Buchanan Io. Brand Pa. Gilespy Io. Porterfield Ministers and And. Melvin To repair toward the King and Counsell to be conveened at Perth July 6. and there with all reverence due obedience and submission to present unto his Majesty and Nobility the speciall grievances of the Church conceived and given to them in write and in their names to lament and regrate the same Craving in the name and fear of the Eternall God them and every one of them to be repaired and redressed To the glory of God and welfare of his Majesty and confort of his Church And if need be with humility to conferre thereupon inform and reason And what herein shall be done to report unto the next assembly Promising to hold firm and stable what soever their brethren in the premisses shall judge righteously to be done In Sess 7. A Supplication unto the K. against his absolute power is the tenor of the grievances thus Unto your Majesty humbly mean and shew your Gr s faitfull obedient subiects the Ministers of Gods word within your Ma s realm conveened in the Generall assembly at Edinburgh Juny 17. that where as upon diverse great evident dangers appearing to the wholl Church of God and professors of his true religion in this countrey finding the authority of the Church abrogate her censures contemned and violence used against some of our brethren without punishment thereof the like hath never been seen in this realm nor in any place where the truth hath been taught and received And fearing lest your Majesty for want of information neglect in time to provide remedy for the inconvenients likely to ensue thereupon We have conveened ourselves in the fear of God and your Ma s obedience and after diligent consideration of this present estate of the Church and enormities falling forth in the same With common consent thought necessary by our Commissioners to present and open unto your Gr. certain our chief weighty griefs without hasty redress whereof the Church of God and true religion can no way stand continue in this your country 1. That your Majesty by advice of some counselers is caused to take upon your Gr. the spirituall power and authority which properly belongs unto Christ as the only King and Head of his Church the Ministery and execution thereof unto such as bear office in the ecclesiasticall Government So that in your Gr s person some men prease to erect a new Popedom as if your Majesty could not be full King and Head of this common wealth unless the Spirituall alswell as the temporall power should be put in your hand unless Christ be bereât of his authority and the two jurisdictions confounded which God hath divided which tendeth directly to the wreck of all true religion as by the speciall heads following is manifest for 1. Benefices are given by absolute power to unworthy persons intruded into the Office of the Ministry without the Church's admission directly against the lawes of God and Acts of Parliament whereby church-livings come into profane mens hands and others that sell their souls and make shipwreck of conscience for pleasure of men and obtaining some worldly commodity 2. Elderships Synods and Generall assemblies are discharged by Letters of horning to proceed against manifest offenders and to use the disciplin of the Church censures according to Gods word 3. Jo. Dury by act of Counsell is suspended from preaching and banished from his flock 4. Excommunicat personsin contempt of God and his Church are entertained in chief Lords houses namely R. Mong is authorized and caused to preach and brought to your Ma s presence which is a sore wound to the consciences of them that love your Majesty and know your upbringing and an heavy scandall to all Nations professing the true religion 5. An Act or deliverance of the Counsell is made against the proceedings of the Ministry with a slanderous narrative suspending simpliciter and disannulling the excommunication justly and orderly pronounced against Robert Mongomery a rebellious and obstinate offender and troubler of the Church of God and open proclamations made according thereunto 6. Contempt of Ministers and beating John Howeson out of the judgement-seat where he was placed Moderator of the Presbytery the cruell and outragious handling of him carrying him to prison like a thief by the Provest and Bailives of Glasgow and their complices and after complaint made no order is taken therein but they are entertained as if that had been good service 7. Displacing the M. of Glasg out of his roome which without reproach he hath occupied these many years and convocation of the gentle men of the country that to effect 8. Violence used by one of your own guard to pull him out of the pulpit the day of the Communion in presence of the wholl congregation and in time of Sermon nor fault found therewith 9. The officer of the Church was cast into prison in your Gr s presence and there was keept a long time for execution of Letters against a particular scandalons man 10. Ministers Masters of Colledges and Scholares of Glasgow in time of publick fast were by letters of horning compelled to leave their flocks Schools destitute and afterwards from time to time and place to place have been delayd and continued thereby to consume them by exorbitant expences and to wreck the churches Schools where they should bear rule and charge 11. The scholars of Glasgow were invaded and their bloud cruelly shed by the Bailive and community gathered by sound of the common Bell and stroak of drum and by certain seditious men enflammed to have slain them all and to have burnt the Colledge and yet nothing done nor said to the authors of that sedition 12. Hands shaken with the bloody murderers and persecuters of the people of God by gifts received and given 13. The Duk 's Gr. often promised to reform his house and nothing is done there 4. The lawes made for maintaining true religion and punishing the enemies thereof are not put to execution So that all things go loose and worse like to ensue Many other things there be that crave present reformation where with wee think
not expedient to trouble your Majesty untill wee see what order shall be taken with these grievous complaints Beseeching your Majesty most humbly for the love of God who hath placed your Gr. in this Royall throne and hitherto hath wondrously maintained and defended your authority carefully to look upon these matters as becomes the Lieutenant of God and a Christian King And with advice of them that fear God and do tender your Gr. estate quietnes of this Common well so to redress the premisses that Christ be acknowledged above all and his messingers without fear or stop be suffered to execute their office the course of the gospell advanced and by the exemple of the worthy punishment on them who so licentiously and contemptuously have wronged and injured Ministers and Professors of Gods word that others hereafter be afrayd to enterprice the like The next Assembly is appointed to be at Edinburgh October 24. next It is objected against this Assembly that they did allow the Sentence of excommunication against Ro. Mongomery whereas it was pronounced summarily by one man in a private congregation to wit by John Davidson in the church of Libbertoun and upon this ground it was declared null by the Counsell It is ansuered 1. That he who hath often objected this testifieth that before the Assembly it was allowed and intimated in all the Churches of the country 2. In the Assembly of October year 1581. was a Generall Act ordaining summary excommunication against these who through ambition or covetousness did by such violent means intrude themselves into any function of the Church or who did obtend or use any Letters of charge to impede the disciplin See before at the VIII particulare 3. When this was objected many years since the author of Vindici Philadelph Pag. 29. answered for this instance that the Assembly in October knowing the mans inconstancy did advertise the Presbytery of Glasgow that they should diligently take heed that he usurp not the power of a Bishop and if he shall do so they were ordered to âondem him of contemptuousness and perfidiousness and to advertise the Presbytery of Edinburgh unto whom the Assembly at that time gave power to excommunicate Robert Mongomery in this case and so the presbytery of Glasgow notwithstanding the opposition made by Minto went on and decerned against him and the presbytery of Edinb pronounced the Sentence of excommunication and it was intimated in all the pulpits So for there In the same place wee find what was the successe at Perth When the Supplication was presented James Stuart a brother of Ochiltry who had been Tutor of the Earle of Arran and thereafter was made Earle of Arran and at rhat time was Chancelor and âomenter of all these mischiefes did menacingly ask Who dar subscribe that Supplication Andrew Melvin answered Wee all will subscribe it and so he did subscribe it and after him John Erskin of Dun Th. Smeton Ro. Pont Da. Lindsay An. Hay Pe. Blackburn Tho. Buchanan and Pa. Galloway English men which were there did admire their boldness and thought that they had some privy attendents for their guard but they were dismissed without answers Bishop Spotswood omitting this passage saith To their grievances they received Generall answers and for the brethren of Glasgow their tryall was continued to the tenth of September next before which time the surprise of the Kings person at Ruthven fell out which altered the state of all affaires some of the nobility combining A Change of the Kings Court at Ruthven An 1582. themselves for defence of Religion and the liberty of the Kingdom as they pretended sayth he upon notice of the Duke of Arrans I conceive an error in the print for the Duke and Arran's absence from the Court placed themselves about the King and detained him some dajes at the house of Ruthven The principalls were John Earle of Marre William Earle of Goury Patrick Lord Lindsay Robert Lord Boid the Mast s of Glams Oliphant the Abbots of Dumfernlin Paisley Driburgh Camsbuskenneth the Lairds of Lochlevin easter Weemes Cliesh and the Constable of Dundy At this time the Earle of Arran was taken and keep prisoner and the Duke of Lennox being advised by the Kings letters went to France and died at Paris in the beginning of the year following These particulars are at length loc cit After the departure of the Duke the town of Edinburgh brought back their Minister John Dury with great joy singing as they went up the striet the 124. Psalme Now Israel may say c and as I heard some credible persons which were there as that time say they added after the Psalme Now hath God delivered us from the Devill the Duke and all his men The King went to Edinburgh in the beginning of October and there The 43. Assembly conveenes the Assembly in afrequent number of Noble men many Barons and Ministers Commissioners David Lindsay is chosen Moderator In Sess 2. The Ministers of Edinburgh were sent unto the K. to petition that he would send his Commissioners unto the Assembly The Commissioners that were sent by the former Assembly unto the King with the grievances report the answers in write these were read and judged not to answer the Articles therefore it is appointed that they shall be further insisted on with other things that are to be craved and four are appointed to form them in write In Sess 3 James haliburton Provest of Dundy and Colonell Will. Stuart come and deliver their Commission from the King in this tenor Wee by tenor hereof with the advice of the Lords of our Secret Counsell give and grant authority full power and commission to our right trusty and welbeloved friends James haliburton ...... And Col. Wi. Stuart coniunctly and severally for us in our name To pass unto the Generall assembly of the Church of our realm and there to hear and consider the matters propounded tending to the advancement of Gods glory and his true religion the correction of manners and retaining the ecclesiasticall matters in decent comely order as the word of God allowes and to report the matters propounded and treated unto us for our allowance and ratification of the same as appertaines and generally all and sundry other things to do that to the furtherance and assistance of all godly good matters is necessarily required firm stable ........ Subscribed with our hand at Halirudhouse October 10. 1582. and of our reigne the 16. year IV. The places where the Provinciall synods shall conveen should be changed as the brethren thereof shall judge that no ambition growe by continuing in one place V. Seing great scandall ariseth by the impunity of Bishops being altogether out of rule the Church thinks expedient that the Kings Commissioners the Lord Boyd the Laird Caprinton with the Moderator and his assessors conveen and solidly advise upon some substantious order VI. The Lord of Paisley in name of some Noblemen gives the Church
asscribe or take upon them any part thereof in placing or displacing Ministers of Gods word in spirituall livings or offices without the Churches admission or in stopping the mouths of preachers or taking upon them the judgement and tryall of doctrin or of hindering or dis-annulling the censures of the Church or exeeming any offender there from 2. That the Presbyteries consisting of Pastors or Teachers and such as are commonly called Elders according to Gods word and now according to his Ma s direction appointed in diverse parts of this realm for disciplin and keeping order in ecclesiasticall affaires Be approved established by authority and paines prescribed against them that stubbornly oppose themselves 3. That the Synodall assemblies consisting of sundry Presbyteries and Nationall consisting of the wholl be approved and by vertue Act of Counsell presently and of Parliament hereafter have power to conveen so oft as occasion shall require to advise treat conclude and make ordinances in such things as concern the well of the Church and their charge in doctrin and disciplin with liberty to appoint times places for that effect 4. That Presbyteries and such as they will direct of their own number have the same power in designing manses gliebs and repairing of Churches as Bishops or Commissioners had before 5. That every Church have their severall Pastor to be sustained on the tyths of the parish where he serves and to that end the manses of churches that are annexed to great Benefices or prelacies be dissolved pensions given out of the tiths and tacks of the same set by the Collectors or possessors may be revoked c. Likewise a Supplication unto the King and Counsell was read for redress of many enormities 1. That the slanderous proclamation at Perth July 12. and published in all townes and parish-churches and to the perpetuall infamy of Gods servants is printed may be perused and diligently considered and triall be made whither any Minister be culpable of such odious crimes and if they be culpable that they be punished with all rigor of law And otherwise that the givers out of so blasphemous reports and devisers and diters of that infamous libell be punished accordingly And that by Act of Counsell and open proclamation the Ministry be declared innocent of such wicked and hainous crimes 2. That the unaccustomed violence used against Jo. Howeson drawing him out of the seat of the presbytery ...... And against David Weemes Minister be so punished that none be bold to attempt the like hereafter 3. That Colin Campbell Archbald and Wi. Heggets burgesses of Glasgow with their complices be punished according to justice for the uproar made by them against the Students and shedding their blood 4. that the proclamation lately made for the liberty of the Assemblies may be enlarged and more plainly cleared 5. That your Lp s will give his Majesty to understand how wicked instruments they are who persuaded his Gr. to allow and take upon himself all the mischiefs and ungodly proceedings whereby his Gr. and the Church Country were brought into such misery and danger 6. That all Acts of Counsell made against Presbyteries assemblies charging them to desist from proceeding in discipline and ecclesiasticall censures against scandalous persons be annulled and deleted and the Act made against J. Dury 7. That his Majesty and Lords will weigh what great inconvenients and absurdities fall out upon the Act of Counsell made concerning the absolute power and for removing them to delete that Act never to be remembred 8. That his Gr. and Lords provide carefully foresee that by wicked practise of dimission or association of authority the Church the Kings Majesty and country be not hurt and that the same be stayd in time 9. That the stipend appointed unto the Minister of Sterlin and now wickedly purchased by Ro. Mongomery to his young son be restored for sustentation of a qualified man to teach that flock which by his ungodly dealing and apostasy hath been destitute so long time 9. That it would please your Majesty and Lords to have compassion upon that Noble and godly man James Hamilton Earle of Arran somtyme a comfortable instrument in Reforming the Church of God and now visited by the hand of God and bereft under pretence of Law 10. That Commissioners be deputed in each part for visiting the Colledges The Assembly gives commission unto nyneteen Ministers with the Ministers of the Kings house to present this Supplication unto the Kâng and the Estates now conveened at Halirud house or unto the Parliament when it shall be holden crave answer c. In the next Session these brethren report that the Lords crave the advice of the Church who should sit in their names to vote in Counsell and Parliament seing now they are about the taking order for a Counsell consisting of three Estates For better resolution in this particulare it was thought meet to enquire of the Lords what is their meaning in this proposition In the following session answer was returned that the meaning is Whither the Church will consent that some of the Bishops should for the Church be upon the Counsell The assembly resolves they can not agree that any shall vote in name of the Church but they who bear office in the Church and are authorized with commission thereunto Two Ministers are appointed to return this aâswer unto the Lords In this Convention of Estates nothing was done in the affaires of the Church they were all for securing themselves XX. On January 28. year 1583. the King withdrew himselfe from the 1583. Another change of Court Nobility that had separated the Duke and Arran from him and he went unto the Castle of Santandrews untill he sent for other Noble men to be of his Counsell and the entituled Earle of Arran was let out of Duplin and came unto the King whereupon in the end of that year followed great alteration The Generall assembly conveenes at Edinb April 24. Tho. The 45. Assembly Smeton is chosen Moderator I. Three Ministers were sent unto the King to humbly desire Commissioners for assisting the assembly in treating and concluding c. And seing his Majesty had sent Ambassadors into England that he would be pleased to endeavoure an union be made betwixt the two Kingdoms and other Christian Princes and Nations professing the true religion against the persecution of Papists and them that are confederat in that bloody League of Trent and also that her Majesty would disburden their Brethren of England from the yoke of ceremonies imposed upon them against the liberty contained in Gods word Likewise in Sess 5. others were ordained to supplicate his Majesty earnestly that the French Ambassador may be sent away because his travell is suspected to tend against religion and the Commonwell That a Jesuit Holt may be tryed and according to his offense punished That the Lord Seton's son may be accused for his Letters unto Jesuits That a brother of
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 aâter 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 âefore 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
Popish and Epicurean clients of Guisianes and Queen Mother to cast presbyteries into the ground to restore the tyranny of episcopacy to attribute unto the King the sole command or as they call it absolute power in Ecclesiasticall affaires and by their authority to decern the Sentences of excommunication pronounced lawfully by the Presbytery to he null Briefly they have committed all ecclesiasticall jurisdiction and power of governing the Church next unto the King unto these false Bishops who are either justly excommunicat or known to be flagitious Among these the first place is given unto P. A. the prime adviser and instrument of all these counsells and plots i. e. who enjoying that perpetuall Papall Dictature doeth without any restraint and wonderfully oppresse the Ministers and all godly men he doth present unto them these his sodered articles or rather the blots of ecclesiasticall order which he hath lately sucked from the dregs of the Popish vessels sticking as yet in our nighbour country and forceth by Royall autority the Ministers to drink and subscribe them So far he The houâe of Darknes This houre of darknes as it was called continued nor long behold how God dispelled it Bishop Spotswood informes this particulare in this manner Upon information that Nicol Dagleish Minister at S. Cutberts did in his publick prayers remember the exiled brethren he was called before the Counsell and accused for praying for the King's rebells and for keeping intelligence with them by Letters He confesseth his prayer for the brethren maintaining it to be lawfull but he denied the intelligence only he granted that he had seen a Letter written by Mr Balcanquall to his wife remembring him kindely The King was offended with his answers and commandeth his Advocat to pursue him criminally which was done the nextday At his appearing before the Justice when he had heard rhe indictment he said He should not be questioned for one and the same fact before two Judicatories and having answered these points before the Counsell he should not be put to it again The Advocat replieth The Counsels proceeding takes not away the criminall Judge and therefore he must answer and he was commanded to answer advisedly seing it concernes his life He saith If I must answer I think not that I have offended in praying for my brethren who are in trouble and if the conceiling the Letters which I saw be a fault I submit my selve to his Ma s will The Jury proceedes and declares him guilty of treason yet the Sentence was continued and he was sent to prison in the Tolbuth where he remained some months and in end upon his supplicatton was pardoned In the same Court David Hume of Argathy and his brother Patrick were condemned to dearh for keeping intelligence with the Commendator of Dryburgh and in the after noon were executed yer was it no matter of State but some private accounts undischarged before his going out of the country wherein they had interchanged one or two Letters This severity was universally disliked but that which ensued was much more hatefull To breed a terror in people and to cause them abstain from communicating in any sort with the exiled Lords a Proclamation was made That who shall discover any person offending in that kind shall besides his own pardon receive a speciall reward Upon this one Robert Hamilton of Eglismachan delateth Malcolm douglas of Mains and John cuningham of Drumwhasill for having conspired to intercept the King at hunting and detain him in some strong hold till the Lords might come and receive him A meer forgery it was yet gladly hearkned unto by them that desired to be rid of them they were both gentle men of good respect and mistrusted of the Court ...... They were brought vvithout resistance to Edinburgh February 9. they vvere presented to Justice ...... When Main's indictment vvas read he denied all and so cleared himself by the unliklyhood and their impossibility to compasse a business of that importance to all there present that in their hearts they did pronounce him innocent Neverthelesse they vvere declared guilty of treason and the same day hanged in the publick strier of Edinburg Hamilton the delator was afterwards killed in the park of Sterlin These cruell proceedings caused a generall fear that all familiar society was in a manner lest off none knowing to whom he might savely speak Arran in the mean time 1584. went on drawing into his hands the wholl managing of affairs for he would be sole and supreme over all ...... He was Chancellor ...... The castls of Edinburgh Sterlin he had in custody then made himself Ptovest of the Town as if all this had not been enough he was declared Generall Lieutenant over all the kingdom In a word whatsoever he pleased was done and without him nothing could be done This stirred up great emulation against him in Court The Master of Gray a great favorite at that time and professed Papist took it disdainfully that every thing was governed by him there be moe particulares there which I passe over Arran careth not what enmity he draw upon him The Earle of Athol the Lord Hume and Master of Cassils were committed to prison the first because he refused to divorce from his wife a daughter of the Earle of Gowrie and entaile his lands to him the next for that he denied him his part of the lands of Dirltoun and the third for denying him a loan of some moneys which it was thought he might spare Then he falleth out with the Lord Maxwell for excambion of his heritage with the Barony of Kinniell which Arran possessed by the forefeiture of the Hamiltons but Maxwell would not exchange with a new and uncertain purchase Fot this cause Arran intends a quarrell against him and causeth denounce him rebell and they gather forces the one against the other I shew but the sum In the mean time Sir John Forrester and Thomas Ker of Farnherst Wardens of the Midd Marches conveening for restoring some goods taken from the English a tumult hapneth wherein Sir Francis Russell son to the Earle of Bedford was killed this was layd upon Farnherst and he was said to have done it by Arrans instigation for these two were in great friendship The Queen craves that Farnherst be delivered Arran strongly opposeth The Queen had called the exiled Lords south ward and upon this accident gave them licence to return unto the Borders The king for satisfaction of the Queen confineth Arran in Santandrews and the other in Aberdien where he died but Arran was restored In July was a league offensive and defensive contracted betwixt the two kingdoms in the cause of religion for then was discovered the Holy league as they called it which the Pope had made with the Princes to extirpat the Reformed religion Q. Elisabet understanding herselfe to be principally aimed at thought nothing better than to make a counter-league with the Reformed Princes to that effect she sent
be advised hereupon against mooneday when every Presbytery shall have readie the names of such as they think meet for their presbytery to attend the Plat for Churches admit persons presented to Benefices and to designe Manses In Sess 15. Whereas before Commissioners of countries had the charge to enroll the Ministers their stipends at the Plat to receive presentations and to give collation to designe Manfes and gliebs henceforth the well constitute presbyteries and each one of them shall yearly ay and while the necessity thereof craves elect out of their number a brother in name of the Presbytery for enrolling expedition of their stipend at the Plat authorized instructed by them with commission subscribed by the Moderator and Clerk of the Presbytery To be shewed and produced unto the Modefiers And the same Commissioner to designe Manses gliebs within the bounds of their presbytery And in all things concerning the execution of his commission to be countable and subject to the judgement censure of the Presbytery from which he receives it And that all presentations be directed ân time coming unto the Presbytery where the Benefice lyeth Providing in admission and deprivation of Ministers within Buchan Aberdien Garioch and Marre that Aberdien Buchan proceed with mutuall advice and so Marre Garioch likewise with mutuall advice and in case of wariance there the matter shall be referred to the Generall assembly X. It is thought meet for the common profite of all the people that an uniform order be keept in examination before the Communion and to this end that a short form of examination be penned before the next assembly whereunto four persons are named XI Because the patrimony of the Church hath been wasted by these who had the title of Benefices and thereby the provision of the Ministry failes All presbyteries are commanded to try the Beneficed within their boundes and in what condition they received their Benefice and in what condition they are presently and who have set tacks or have disponed the title of their Benefice or any part thereof without consent of the Generall assembly And to report unto the Provinciall Synod what they have found and the Synod to try if any thing hath been neglected by them and report unto the next Generall assembly XII Gâeat slander lyeth upon the Church through manifold murders notorious adulteries and incests and the parties being brought under process oftymes elude the Church by shifting from place to place so that the process can not be brought well to a finall Sentence therefore it is voted Whither parties falling into so odious crimes may summarily upon the notoriety of the crime be excommunicated and it is concluded affirmativè XIII Forsomuch as the dangerous inâurrection at the bridge of Dee being considered to have notoriously imported speciall prejudice to the true religion and the speciall authours and enterprisers thereof continuing under that slander have never intended to purge themselves thereof by confessing their offence Therefore the Assembly gives their power and commission unto the Presbytery of Edinhurgh with other nyne Ministers then named to summon before them in Edinburgh the Earls Lords Barous and free holders who were at that insurrection and to charge them to confesse their offense against the true Church of God and his religion and to make satisfaction for the slander committed by them Under the pain of excommunication And that before the first day of February next Referring to their discretion the particular dyets and order of process to be keept therein Providing that this commission be execute before the said day and requiring John Craig to remember this matter unto these commissioners as he will eschue the blame of the brethren in case of negligence Many things may be observed in this Assembly as 1. Their impartiality without respect of persons of whatsoever condition 2. B Spotswood reportes the Kings presence and many of his words in this assembly whereby he confutes what he had said before of the Kings dissimulation and indignation against the Assembly but he omittes what was done concerning the disciplin because though he and some others were present and voted unto âhese Acts concerning the disciplin yet afterwards he and they became enemies thereof and accepted Bishopricks yea and the same year the K. hearing of the afflictions of the Antiepiscopal party in England wrote unto the Queen in their favors as also he did again in the year following as witnesseth Fuller in Church-histo li. 9. and expresseth the second Letter thus Hearing of the apprehension of Mr Vdall and Mr Cartwright and certain other Ministers of the Evangel within your realm of whose good erudition and faithfull travels in the Church we hear a very credible commendation howsoever that their diversity from the Bishops and others of your clergy in matters touching them in conscience hath been a mean by their delation to work them your disliking at this present we can not weighing the duty which we owe to such as are afflicted for their conscience in that profession but by our most effectuous and earnest Letter interpone us at your hands to stay any harder usage of them for that cause Requesting you most earnestly that for our cause and intercession it may please you to let them be relieved of their present strait and whatsoever further accusation or suit depending on that ground Respecting both their former merit in setting forth the Evangel the simplicity of their conscience in this defence which can not well be their let by communion and the great slander which can not fail to fall out upon their further streighting for any such occasion Which we assure us your zeal to religion besides the expectation we have of your good will to pleasure us will willingly accord to our request having such proofs from time to time of our like disposition to you in any matters which you recommend unto us ...... Dated Edinburgh June 12. 1591. Fuller saith One word from archb Whitgift befriended Mr Cartwright more then both the Letters from the King of Scotland But who can tell whither the archbishop was not moved with the earnestness of these Letters from such a Soliciter to speak a word for his antagonist lest he had been set at liberty whither he would or not Howsoever it was these Letters shew the Kings affection unto the cause and his esteem of their persons XXVIII The Nationall Assembly conveens at Edinburgh July 2. The 53. Assembly 1591. Nicol dalgleish is chosen Moderator I. Because the Assembly hath changed their place whereupon some may doubt of the authority thereof It is voted and coucluded that there is a reasonable and weighty cause for the change and that nothing is done in prejudice of their power seing the cause is the desire of his Ma. who for sundry reasons hath willed the Ass to site heerat this time and if any brother craves to be further satisfied the brethren of the Conference will resolve
supplication when he is now at liberty But Both well falleth to his wonted formes and threatned to make the King observe the conditions Wherefore he was cited to compear before the Counsell and not compearing was denounced rebell Much trouble followes with the Popish Lords whereof is mention in the next Assembly XXXI The Assembly conveenes at Edinburgh May 7. 1594. Andrew 1594. Melvin is chosen Moderator I. James Drummond and other Burgesses of The 56. Assembly Perth being cited by the Presbytery there for receiving the excommunicated Lords into their houses do compeare They are demanded whither they had received and entertained these Lords They answer They did receive them but âore against their wills and in obedience unto the Kings charge and before the coming of the charge the greatest part of the town had condescended to receive them They were urged with rheir own promise not to receive them and that they had violate their promise They answer A promise of assistance was made unto them and that promise was not keept unto them They were removed and after they had consulted with some others they return and confess for themselves and in name of the town to the glory of God and fatisfaction of the Assembly that they were too rash and suddain in receiving these notorious enemies of God craving most earnestly that none take offense nor evill example by their doing protesting before God that these had entred the town against their hearts who are here present and promising in time coming to maintain and assist the Church and true religion presently professed within the realm and to resist the enemies thereof to the uttermost of their power This eonfession and promise they gave in writ and subscribed in the face of the Assembly and the Minister of Perth is ordained to declare in pulpit of that town the satisfaction accepted c. II. The Sentence of excommunication pronounced by the Synod of Fiâe in October against the Apostate Lords Anguse Huntly Arroll and others the Assembly in one voice ratifieth and allowes as also the process led against them and ordaines all Pastors within the realm to publish at their churches the same Sentence lest any man pretend ignorance of it Exception is made of Alexander Lord Hume who hath satisfied the Church as followes III. After particular search of diligence used by Presbyteries for extirpation of papistry and what disciplin they had used against papists and the receivers of excommunicats and priests that so the danger of true religion may be the more known and considered It was thought meet to consider his Ma s good endeavours and here they remember his Ma s good designe at Aberdien where He and the Noble men and Barons made a Bande for defence of religion took the houses of the Apostates and put men to keep them he called some Papists and sent them to Edinburgh he gave commission unto the Earle Marshall of Lieutenentry for suppressing Papists and had called sundry Barons before him for cognoscing the subscription of the blanks which had verified that these subscriptions were the hand-writs of the Apostat Lords and after his return an Act of Counsell was made that none presume to procure any favor unto them and a charge was given to his Ministers to take the oaths of his domesticks that none of them shall interceed at his hand for them which was also done And that it may be evident that the Church hath not been idle in time of these dangers it was declared that they had propounded articles unto the Parliament for forfeting the Apostates they had directed their petitions unto the King at Iedburgh and again articles unto Lithgow of all which small successe hath followed and the danger is no way diminished The tenor of the Act and Bande above named is Wee Noble men Barons and others subscribing being fully and certanly persuaded of the treasonable practises and conspiracies of sundry his Hieness unnaturall unthankfull subjects against the estate of the true religion presently professed within this realm his Ma s person Crown and liberty of this our native Countrey and finding his Ma s good disposition to prevent and resist the same and to repress the chief authors thereof his Majesty having our concurrence and assistance to the same effect Therefore and according to out bond duty and zeall wee owe unto Gods glory love of our native Countrey and affection to his Ma s person crown and estate Wee have promitted and by these presents promit faithfully bind oblige us and every one of us to concurre and take sinceer and true part with his Maj. and each one of us with another to the maintaining and defence of the liberty of the saids religion Crown Countrey from thraldom of conscience conquest and slavery by strangers and for repressing and pursuit of the chief authors of the said treasonable conspiracies specially Geoge Earle of Huntly William Earle of Anguse Francis Earle of Arroll Sir Pa. Gordon of Achindoun Sir James Chisholm of Dundaruy Mrs Ja. Gordon William Ogilvy Robert Abercromy and all other Jesuits Seminary-priests trafficking papists and others his Hieness's declared traitors rebellious and unnaturall subjects treasonable practisers against the estate of the true religion his Ma s person Crown and liberties of this our native Countrey And to that effect wee and every one of us shall put ourselves in arms rise concur and passe forward with his Majesty his Lieutenentents or others having his Ma a power and commission at all times when wee shall be required by proclamations missive or otherwise and shall never shrink nor absent ourselves for any particicular cause or quarell among ourselves Wee shall not ride with assist shew favor give counsell nor take part with the saids Earls Jesuites nor others foresaid nor with the persons denounced or that shall be denounced to the horn or fugitives from his Majesties lawes for the treasonable raising of fire and burning of the place of Dunibrissell and murder of âmquhil James Earle of Murray nor receive supply nor entertain them nor furnish them meat drink house nor have intelligence with them privatly nor publickly by messages letters nor any other way The skaith and harm of others wee shall not conceile but disclose and impede to our power The quarell or pursute of us or any of us wee shall esteem as presently wee do esteem as equall to us all And by ourselves our wholl forces like as his Maj. with his force and authority hath promitted and promits to concur assist together each one in the defence of others to our utter powers and if any variance shall happen to fall out among any of us for whatsoever cause we shall submit as we presently submit us to the judgement deliverance of any two or three of the principals of us subscribers of this present Bande fulfill whatsover band shall be declared by them without reclamation Atover his Ma. by whose direction command
of the Assemblies in appointing their diets XXXVII In July 1599. The King calleth the Commissioners of the Generall Assembly and some others unto Santandrews and labored for reconciliation among them and profession of brotherly love which was not refused But by these means the Commissioners thought to insinuate themselves into their affections and either to gain them to their course or to blunt the edge of their zeal It was not personall respects or difference of opinions only which made the alienation of mindes but plotting against the discipline aspiring to preferment and vexing of their brethren In September was the Letter directed unâo the Pope for which Secretary Elphinston was afterward accused In the same year and month certain passages were extracted by James Melvin out of Basilicon Doron and were cast-in to the Synod of Fife wherein the Kings intention to abolish the parity of Ministers and to erect the estate of Bishops was discovered Some few copies of that book were printed at first and these were committed to the trust of some few Iohn Dykes was suâpected to have extracted these passages therefore the King sent Francis Bothwell with some of the guard to apprehended him but he withdrew himselfe for a time that he might not be compelled to discover the extracter In November a Conference was appointed by the King to the end that these which were not satisfied in the doubts concerning the vote in Parliament might be resolved and so a way may be prepared for a peaceable Assemhly The truth is if he could obtain the unanimous consent of them which were called as they were the men of chief note in the Church he was assured their judgement would be followed in the Assembly if not their reasons would be made known answers and replies might be prepared or some other meanes devised to attain the purpose It was granted unto every one to argue freely both on the points concluded already and on the points that are referred unto the Assembly The opponents doe agree unto reasoning but with protestation that their reasoning now shall not be prejudiciall to the next generall assembly and that it shall be free unto them to add then as they shall be able They reasoned pithily against the vote of Ministers in Parliament against the perpetuity of the Voter and the title of Lord to be given unto them They foretold also what wee see and feell tooday saith the Writer that they would be distracted from their calling that they would break the barrs of all the Caveats they will vote and reason in Parliament as they please they will take no limited commission if they once get the title of Bishops all the Caveats will not restrain them from usurping Lordship and prâheminence over their brethren they will bring from the Court into the Church such behaviour manners as they drink there they will look soure if they want the titles among their brethren that are given them in the Court where they shall be stiled Lords at every word and possessing the highest places in the realm they will be avenged on them at the Plat or Court or otherwise If they serve the Prince or Estate howbeit against the weell of the Church yet the Prince will maintain them by authority and sway in the Assemblies having the sustentation of Ministers in his power Or thogh the Assembly shall depose them he will cause them still to enjoy their stiles rents They dissolved with litle contentment unto the King who said If the Assembly will not embrace the benefite when it is offered let them blame themselves when they fall into poverty and contempt as for myselfe I will not want one of my Estates and I will place such men in these places as I think good and who will accept them and doe their duty to mee the Country Thus the bastard Estate is pretended and the Service they owe unto the King and Countrey whereas their proper service is to serve in matters spirituall for the good of mens souls both of King people and others can serve better in things Civile or temporall The authour of Vindiciâ Philadel pag. 80. hath moe of the Opponents reasons 1. By this vote in Parliament a way is prepared for episcopacy which our Church hath condemned as having no warrant in Gods word It was answered by horrible execrations that they had no purpose to bring-in Popish or English episcopacy 2. They who have given their names unto holy warfare should not be entangled with seculare affaires It was answered The Apostle condemneth not necessary business of this life that godly men may not have a care of their families It was replied The regard of necessary things is one thing and of unnecessary is another if a man be not worse than an infidell he should provide for his family but a Minister is not tied necessarily to wait on Politicall affaires 3. What withdrawes a Minister from his own vocation that the word of God forbids Ministers but this is such It was answered They shall not be drawen from their vocation because at such times they shall preach Replied Where a Parliament shall sit there be Ministers to preach nor is that the duty whereunto they are called there and albeit two or three might preach in time of Parliament yet what have fifty Ministers to doe as that number is named 4. Who are commanded to wait upon their function in time and out of time can not undertake another function Answer They shall be exercised in their function Reply To vote in Parliament is not a part of a Ministers function 5. What charge is more weighty than one can beare permits not another to be adjoined unto it The answer and replie as before 6. Commistion of offices which God hath distinguished is unlawfull Anâ They are not confounded but conjoyned Reply They are confounded when they are conjoyned in one mans person but Christ hath said yee shall not doe so 7. Ministers are forbidden ALLOTRIOEPISCOPEIN but that a Minister medle with Civill affaires is plainly ALLOTRIOEPISCOPEIN Answer Spirituall and Civile things doe not differr in the subject but in the way and respect Reply Because they are different in respect and way they are also different in the subject and that a Ministers be exercised in another object is ALLOTRIOEPISCOPEIN as Christ would neither divide the inheritance nor condemn the adulterous woman Many other reasons were brought from the Scripture and testimonies of the antient Writers It was proclamed in December that the beginning of the year in time coming shal be reckoned from the first day of January whereas it was reckoned from March 26. XXXVIII The Gen. Assembly conveenes at Monros March 18. 1600. 1600. The 61. Assembly R. Wilky is chosen Moderator I. Where a Parish is spatious and a great part thereof can not conveniently resort unto the church in respect of distance a number of that parishon will build another church and provide maintenance unto a