made known unto God And lib. 8. Ep. 36. They who come after us will see worse times so that in comparison of their times they will judge that we have had happy daies Yea Gregory not only foresaw Gregory deviseth new Rites yet tieth not others unto them this defection but he was not the least agent in multiplying new Rites he did frame a new order of Divine Service or as they call it a new Mass where it is clear that the former manner did not please him And li. 7. indict 2. Ep. 63. he shews that some of his friends both Greeks and Latines did grumble against it and in the end of that Epistle it is remarkable that he saith Nevertheless if that of Constantinople or any other Church hath any good I am ready to follow in goodness even my inferiours to whom I forbid unlawfull things for he is a fool who thinks himself chief and that he will not learn the good things that he seeth And when Augustine whom he sent into Britain did ask him seeing the faith is one why are the customes of the Churches diverse And why is one sort of Mass in Rome and another in France Gregory answers Thy Brother-hood knows the custom of the Roman Church in which you have been nourished but it pleaseth me that whether in the Church of Rome or of France or in any other thou hast seen any thing that may more please the Almighty God that thou diligently follow it and in that Church of the English which in respect of the Faith is new they ordain the best things that thou hast seen in many Churches for things are not to be loved for the places but the places must be loved for the good things therefore chuse thou out of every Church what things are godly pious and right and these being gathered into a bundle put thou into the minds of the English for customes Interrog August resp 3. Whence it is clear that although Gregory was the Authour of the Mass yet he did not bind all men to follow it nor any other Ceremonies In his answer to Augustin's sixth question he saith The holy Law forbids to uncover the filthiness Degrees of kindred of kindred therefore it is necessary now that the third and fourth degree may lawfully marry but should altogether abstain from the second Here he wresteth Scripture and restraineth the degrees which God permits Then Augustine asketh in his 7. question Whether those who are so unlawfully married shall be commanded to divorce and shall be denied of the Communion Gregory answereth Because many in that nation while they were infidels were mixed in that unlawfull marriage when they come into the faith they are to be admonished to abstain and let them know that it is an heinous sin let them tremble at the fearfull judgement of God lest for their carnal pleasure they suffer everlasting torments and yet they are not to be deprived of the Communion of the Holy Body and Bloud of the Lord lest we seem to revenge on them the things whereunto they had bound themselves in their ignorance before the Laurel of Baptism for at this time the holy Church correcteth some things in zeal suffereth some things in meekness dissembleth some things in prudence that oft by tollerance and connivance she may amend the ill which she hateth But all they who imbrace the faith are to be admonished that they do not such a thing and if they shall then do it they are to be deprived of the Communion of the body and bloud of the Lord. Here is a good advice in this but still he aimeth at his own conceit He deviseth a superstitious manner of consecrating Churches which the posteritie have changed he did foster the fond conceits of men by too credulous believing the false miracles of his time saith M. Canus in Theol. In Vita Gregor loc lib. 11. cap. 6. He praied for delivering the soul of Trajan out of Hell Pope Siricius who lived an 387. was the first who contradicted marriage of Priests and Deacons Gratian. dist 82. and forbad their societie with their wives whom they had married And Pope Pelagius did ordain that Deacons who had wives should either put them away or leave their Benefice Ibid. but then Pope Gregory judgeth it contrarie unto the Gospel to put away a wife unless it be for fornication and he ordained that no sub-Deacon should be admitted unless he promise chastitie and he thought by this means to bring single life upon the Clergie seeing they must be Deacons ere they be Priests Pol. Verg. de invent rer lib. 5. cap. 4. Nevertheless afterwards when he finds that Priests lived not continentlie and thereby many children were murthered as he saw 6000. heads of children taken out of a pond see hereafter in the 9. Centurie in the Epistle of Huldricus Bishop of Augusta he annulleth his own Act and saith It is better to marry then to burn and murther he was credulous of Purgatorie of which it follows For these and other conceits Gregory is called worse then any of his Predecessours but for his soundness in other articles and for his vertues worthy of praise he is commended above all his Successours for he taught far otherwise then the Church of Rome doth now In lib. 4. Ep. 40. he perswadeth Leander a Physician to diligent The faith of Gregory for matter of doctrine reading of the Scriptures and that upon such reasons that concern all men saying The Scripture is an Epistle sent from God to his creatures if thou receivest a Letter from an earthly King thou wilt not rest nor sleep till thou understandest it but the King of Heaven and God of Men and Angels hath sent his Letters unto thee for the good of thy soul and yet thou neglectest the reading of them I pray thee therefore study them and meditate daily on the words of thy Creatour And in the preface on Job unto Bishop Leander cap. 4. In the Scripture is milk for babes and meat for the stronger There is a river plain and deep wherein lambs may wade and Elephants may swim He hath the same again in Ezek. lib. 1. hom 9. in the end of this he saith whatsoever serves for edification and instruction is contained in the holy Scriptures In Iob lib. 19. cap. 17. The books of Maccabees are not Canonical Scripture and he permits an excuse of citing a testimony out of them to wit he doth not inordinately herein because they are written for edification albeit they be not Canonical Again lib. 5. cap. 7. he saith Our righteousness is found to be unrighteous when it is narrowly examined and it stinketh in the censure of the Judge which glistereth in the esteem of the worker And lib. 18. cap. 25. some rejoice in their own power and they do glory that they are redeemed by their preceding merits whose assertion certainly is contrary to it self for while they say They are innocent and redeemed
Canons that each Presbyter dwelling in a Parish be subject unto the Bishop in whose Parish he dwelleth and alwaies in Lent that he shew and give account of their Ministry whether of Baptism or Catholick Faith and Prayers and order of Masses Then he forbiddeth sacrifice to the dead and other prophane rites of Heathens he appointeth punishment against the fornications and adulteries of Monks In the end it is Dâcreed that Monks and Nuns should live within their Abbeys and Alms-houses according to the rule of their Father Benedict Concil tom 2. edit Crab. Behold how little mention is here of the Bishop of Rome 2. In the year 747. at Clonesho in England was a frequent Synod where At Clonesho it was Decreed 1. That Bishops should be more diligent in taking heed to their charge and admonishing people of their faults 2. They should maintain the devotion of true peace and love and serve God in the same faith hope and love praying for one another mutually 3. That once in the year each Bishop should visit all the Parishes of his Diocy and restrain the Heathenish observations which as yet were amongst the people 4. That none should be admitted into Orders till his life and conversation and literature were examined 7. That Bishops and Abbots should diligently take heed that all under them be diligent in reading for instruction of souls for it is to be lamented say they that so few are found to be ravished with the love of holy knowiedge but are rather mis-carried with vanities and love of idle glory and trace not the study of holy Scriptures 10. That Presbyters should learn to know all the duties of their Office especially they should learn to interpret in their own language the Creed the Lord's Prayer and the words that are said in the Mass and in Baptism and they should study to know what the words signifie spiritually â8 That the Fast of the fourth seventh and the tenth months should be observed King Aelfwald and Offa were present and they two with many Dukes and Counts confirm the Decrees with their subscriptions Spelman ad An. 747. 3. Constantine Copronymus assembled a Councel at Constantinople of At Constantinople 338. Bishops out of Asia and Europe An. 755. this they called the seventh General Councel Here was Theodore Bishop of Ephesus Basil Bishop of Pisidia Pastiles Bishop of Pergamenum John of Nicomedia Cosmas of Epiphania in Apamea c. The controversie of Images was discussed Germanus Patriarch of Constantinople Gregory Bishop of Cyprus and John Damascene Patrons of Images were accursed and Constantine Bishop of Salaeum was made Patriarch Images of Christ of Mary and of the Apostles were condemned as having no warrant from Christ nor the Apostles nor the Fathers And if any would say that the Images of Christ only were condemned because they cannot represent his two natures but the Apostles had two natures and therefore they may be tolerated The Synod answereth it is the subtlety of divelish men following the errours of the Gentils but it is said in the Scriptures God is a Spirit and will be worshipped in spirit and truth No man hath seen God at any time but ye heard his voice and Blessed are they who have not seen and believe c. Then they alledge many testimonies of the Fathers against Images They conclude Let none of whatsoever estate henceforth follow so wicked and impure institution who dare from henceforth make any image or worship or set up any image in a Church or private house or have it privily if he be a Bishop or Deacon let him be deposed if he be a Laick let him be accursed and subject to the Emperour's censure because he fighteth against the Scriptures nor observeth the traditions c. Lastly follow the Canons accursing particularly all them who have images of the Trinity or of Christ as he is God or as he is man or as he is both God and Man in the hypostatical union or as if he were two persons to paint on the one side the son of God and on the other the son of Mary And they accurse all who have an image of any Saint 4. In the year 787. by perswasion of Tharasius Patriarch Irene called a Councel at Constantinople Here were Pe. Vicedon a Priest and Pe. Hegumen a Monk Legates of Pope Adrian John Patriarch of Antiochia Thomas of Alexandria c. Augustus made disputation of the worship of Images it was scanned on both sides Tharasius and other Bishops and Monks were for them against them was Basilius Bishop of Ancyra Theodore Bishop of Myri Theodosius Bishop of Amorio with many more Bishops and a great number of Teachers and Lay-men The Patriarch could not prevail by number and went about to exclude the better part from the Synod or disputation whereupon a tumult was like to arise for the people could not be content that so great a part should be debarred when the Patriarch saw that he could not prevail the Synod was dissolved The Image-worshippers report this story as if their adversaries had dealt only by faction and not by reason But thus writeth Pa. Diacon lib. 23. rer Roman Irene retaineth the Legates of Rome and by their advice banished a great number of them whom they called Iconomachi or fighters against Images Then she assembled another Synod at Nice in Septemb. An. 788. where the matter was quickly dispatched as Adrian and Tharasius would when there was no great opposition to wit as it is declared in Act. 3. they Decree that Images should be had embraced saluted kissed and adored but that which is called Latria they reserved unto the Trinity only Their chief pretence is because ãâã ãâã ãâã ãâã ãâã signifieth to imbrace and to love and the preposition ãâã ãâã ãâã ãâã ãâã addeth unto the signification as in ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and what a man loveth or imbraceth that doth he ãâã ãâã ãâã ãâã ãâã as David did Jonathan and Christ saith the Pharisees love the first places at Bankets and salutations in the Market-places Also the fore-named Basil Theodore and Theodosius with the Bishops Hippatius of Neece Leo of Rhodos Gregory of Pisidia Gregory of Pessinus Leo of Iconium Nicolaus of Hierapolis and Leo of Carpathe were perswaded to profess repentance and confess an errour in the former Synod So Images were set up and worshipped both in the East and West saith Pa. Diacon loc cit and Zonar lib. 3. Not long after Constantine did annull the Acts of this Convent Platin. which they call the seventh General Councel Baronius in Annal ad An. 794. sheweth that many learned men and of great esteem in those daies as Jonas Aurelianen Walfrid Hincmarus and others writ against the worship of Images and directly did contradict that Councel although it was confirmed by the Pope Yea and 5. In the year 792. Charls the Great summoned a Councel at Franckford At Franckford which he did moderate
Law of God unto the Gospel and to Councels that have been approved by the inspiration of the holy Ghost and unto good human Laws whatsoever is found to have been attempted by men in government of the world contrary unto these let it be amended and reformed and therefore away with all abuses customs dispensations priviledges and exemptions that are contrary unto them 2. Let the Popes conform themselves their works and words unto divine and human Laws and give unto their inferiors an example of things that should be done or if they will shift from those Laws and domineer rather then provide for their Subjects their honor is puft up with pride and what was ordained for concord is turned to dammage 3. It cannot be denied but the Roman Church in many things hath strayed from the primitive institution and from the minde of the holy Fathers Councels and Decrees even so far that the first institution is forgotten but they should prefer the truth of the holy Scriptures unto all custom how ancient soever it may seem to be 4. The Pope should not suffer causes to be lightly brought from other Provinces unto his Court now all order is confounded the Pope giveth Benefices before they be vacant and the proverb is to be feared as too true He who coveteth all loseth all Here he inveigheth at the promotion of strangers who are blinde leaders of the blinde when they know not the language of their flock And against Simony which reigneth said he in the Court as if it were no sin Against the plurality of Benefices and pensions wherewith Bishopricks are burthened to pay unto Cardinals Benefices are bestowed on the Pope's Nephews and Friends St. Gregory would not be called universal Bishop nor suffer that name to be given unto any other and the ancient Popes were wont to prefer the names of other Bishops unto their own this he sheweth by instances and concludeth the point thus Every cause should be decided in its Province 6. It seemeth profitable that in the Councel marriage be granted unto Priests 7. Monks should be compelled to work with their hands as anciently ...... they should not be permitted to meddle with the office of Priests ...... and far less should Friers be permitted to go a begging 8. It is necessary to repress the abuse of images the selling of indulgences and pennances and the impertinent discourses of Monks in their Sermons for they leave the Scriptures and preach the inventions of men He often repeateth There is no hope of reforming the Church unless Rome begin with her good example and here in the ninth place he reckoneth their corruptions for the universality of the Church is offended and infected with the example of the Roman Church and the leaders of the people as Isaiah saith cause the name of God to be blaspemed and as Augustine saith nothing is more hurtful unto the Church then the Clarks who are worse then Laicks He sheweth the rapines of the Legates and other servants of the Court the exactions for indulgences for priviledges and dispensations from whence floweth the neglect or contempt of Religion and all these are through the luxury and pride of Popes and Prelates whose pride is greater then of all Kings and Princes Here he taxeth the negligence and ignorance of the most part of them and seemeth to despair of them in these words Alas that saying of Isaiah seemeth now to be too true of the Church It shall be an habitation for dragons and a Court for ostriches ..... O that it were not true of our Clergy which he saith This people draw near unto me with their mouth but their heart is far from me He hath many such passages in the three parts of that Treatise but no fruit followed so wholesome admonitions Mornay in Myster 3. Arnold de Villanova a French man or Catalanus as some say wrote Tbe doubts and fears of a King many books In Colloquâo Frider. Arnol. he hath a remarkable History Frederick King of Sicily a religious Prince said unto him He had a purpose to do some remarkable service to the honor of our Savior but two impediments were in his way fear and doubt he feared to be dispised as a fantastical fool by the world both of Clarks and Laicks who are all careful of earthly things but none of them savor of heaven and he doubted whether the Gospel be mans invention or brought from heaven three things did move him to doubt so 1. He certainly knew by hearing and seeing that Bishops and Clarks make a shew of Religion through custom but they had no devotion they are earnest in vain-glory and lusts but they feed no souls unto salvation 2. Monks and Regulars professing Apostolical simplicity and poverty do astonish men with their lewdness they are so estranged from the way of God that in comparison of them not only the Secular Clarks but even the Laicks are justified their wickedness is so vile that no Estate can endure them they profess humility poverty and perfection of vertues but no measure of vertue may be found in them for humility they are presumptuously proud creeping into Kings Courts Councels and Commissions they intrude themselves into secular affairs and if they be refused or rebuked they become furious with viperous bitings they attend feasts and endeavor by any means to enrich themselves they are false ungrateful deceitful and affected liars in hatred pertinacious in preaching pestiferous disobedient to superiors and do openly avow uncleanness The third cause of his doubt was Whereas in former times the Bishops of the Apostolical See sent their Legates unto the Nations to know of their increase or decrease in Religion now no such thing is heard of but their business is for worldly things Arnold are answered answered His purpose is pious and he should not leave it off his fear is a suggestion of Satan hating the glory of God and the salvation of souls and he should vanquish such fear by consideration of God's love and the example of Christ suffering the revilings of men ..... As for his doubts he might be sure that the Scriptures are the Word of God Jesus Christ is the promised Saviour and the same God who created the world which is clear not only by the Articles of faith but even by irresistable demonstration His reasons are such as should rather confirm his faith for the first two are null because Christ who is the foundation of the Church hath foretold the defection and corruption of preachers both by voice and Canonical Scriptures and by revelation unto persons of both sexes which the Popes with great devotion keep among the Archives of the Apostolical See and I have seen and handled them in the holy City And against the third motive it may suffice what God had done in his time and what he is about to do shortly to wit he had warned the See of Apostacy under Boniface the VIII and under Benedict for a certain
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
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
refuse if upon no other account yet ro save themselves from suspition But when he had sent his Nuntio unto them severally none of them would consent every one had their own excuse and a common one was the hindering of the Councell and yet saith Pe. Soave many thought the raising of the Councell had not been displeasing unto him seing he did alwaies furnish occasions of fomenting that opinion Of his relation unto the Councell more followes in that place After the Councell he published a Bull which is annexed to the Canons of the Councell out of it I have extracted these words The duty of the Apostolick service which is committed unto us requires that the things which the almighty Lord hath vouchsafed for provident direction of his Church to inspire from above unto the holy Fathers assembled in his name Wee should speedily execute the same to his praise and glory Observe what false and hypocriticall pretenses Therefore seeing according to the disposition of the Tridentine Councell all who shall hereafter happen to be advanced unto Cathedrall and superiour Churches or who shall happen to be Overseers of dignities chanonries or other Church-Benefices having the cure of souls are obliged to make open profession of the orthodox faith and to promise and sweare that they shall continue in obedience unto the Romane Church Wee willing ..... that the tenour it self which is noted by these presents be published .... and observed and under paines .... wee command that it be framed by Apostolick authority .... after this and no other forme .... to wit I. N. do with firme faith believe and professe all and every thing contained in the summ of faith which the holy Church of Rome useth to wit Here is the Confession of Athanasius and immediatly it followes I most firmely embrace the Apostolicall and ecclesiasticall traditions and other obseruances and constitutions of the same Church I do admitt the holy Scripture according to that sense which the holy mother the Church held and holdeth unto which Church it belongeth to judge of the true sense and interpretation of the Scriptures nor shall I ever accept or expound the Sctiptures but according to the unanimous consent of the Fathers I confesse also that there be truly and properly seven sacraments of the new law instituted by Jesus Christ for salvation of mankind albeit they be not all necessary unto every one these are baptisme confirmation the eucharist pennance extreme unction orders and marriage and that these do conferre grace and of these baptisme confirmation marriage should not be reiterated without sacriledge I receive and approve all the received and approoved rites of the Catholick Church in the solemn administration of all the forenamed sacraments I embrace all and every thing that was defined and declarad concerning originall sin and justification in the Synode of Trent I professe also that in the Masse is offered unto God a very proper sacrifice of attonement for the quick and the dead and that in the most holy sacrament of the Euchatist is verily really and substantially the body and blood together with the soul and Deity of Christ Jesus and that there is a conversion of the whole substance of the bread into his body and of the whole substance of the wine into his blood which conversion the Catholick Church calleth Transsubstantiation I confesse also that all and whole Christ and the very sacrament are received under one kind only I hold constantly that there is a purgatory and that the souls there-in are aided by the prayers of believers also that the Saints reigning with Christ are to be worshipped and invocated and that they offer prayers unto God for us and that their relicques are to be worshipped I most constantly affirme that the images of Christ and of the mother of God ever a Virgine and of other Saints should be had and retained and that due honour worship should be given unto them That the power of indulgences is left by Christ in the Church and that the use of them is very profitable to the salvation of Christians I acknowledge that the holy Catholick and Apostolick Church of Rome is the mother and Mistris of all Churches and I promise and swear obedience unto the Romane Pope the successour of blessed Peter Prince of the Apostles and Vicar of Jesus Christ And all other things that were delivered defined and declared by holy canons and Occumenicall Councells and especially by the most holy Synode at Trent These do I undoubtedly receive and professe And also all contrary things and whatsoever heresies were condemned rejected and anathematized I also doe condemne reject and anathematize And the same true catholicke faith without which no man can be saved which I do at this present willingly professe and sincerely hold I the same N. doe vow and swear that I shall have care so farre as lieth in mee that the same faith shall be kept whole and unviolated most constantly with the help of God untill the last breath of my life and that it shall be kept and taught preached by my subjects or by such as I shall have charge of in my calling So may God help mee and these holy Euangels of God Wee will that these present Letters be read in our Apostolicall Chancelary ...... Given at S. Peters in Rome An. 1564. Novembr 13. and fifth year of our Papacy These were read and puplished Decembr 9. Here is a tenure of Episcopall profession and it is a summ of Papistry After the Councell the Pope thought himself secure and spent the rest of his time in building sumptuous houses and entertaining some Princes with Princely feasts He built in the Vatican a place like unto the amphitheater for all such games He was most expert in dissembling addicted to all pleasures of meat wyne and venery which were thought to have hastened his death for he died ex nimia venere Decembr 9. An. 1565. Jac. Thuan. CHAP II. Of EMPEROVRS CHARLES V. the nephew of Maximilian and King of Spain c. was chosen King of the Romanes he had the largest Dominions of any Emperour for many hundred years he was crowned at Aken An. 1520. and held a Diet at Worms An. 1521. where unto Luther was summoned there it was ordained that Luthers books should be burnt and himself be bannished out of the Empire but of his Acts concerning Religion we will God willing speak more hereafter The Pope had been his Tutour and the King of France was prevailing in Lombardy wherefore the Pope and the Emperour made a League against France and they drewe in Henry VIII King of England with them Charles began his warrsin Lombardy but was not there personally at the battell of Pavy Francis was taken prisoner and carried to Madrid afterwards he was dismissed and gave his two sonnes in hostage and marryed Leonor the Emperours Sister But Francis got from Pope Clement a dispensation of his oath which he had given to Charles for
preachers should be placed oppidatim how can it well be thought that three or four preachers may suffice for a shire ...... Some there be that are mislikers of the godly Reformation in Religion once established wishing indeed that there were no preachers at all and so by depriving of Ministers impugne Religion Non aperto Marte sed in cuniculis much like the Bishops in your Fathers time who would have had the English translation of the Bible called-in as evill translated and the new translation to be committed unto them which they never intended to perform A number there is and that exceeding great altogether worldly-minded ...... And because the preaching of Gods Word which to all Christians conscience is sweet and delectable to them having Cauterizatas conscientias is bitter and grievous ..... they wish that there were no preachers at all but they dare not directly condem the office of preaching so expresly commanded by Gods Word for that were open blasphemy they turn themselves altogether and with the same meaning as others do against the persons of them that are admitted to preach But God forbid Madam that you should open your ears unto any of these wicked persuasions Cum defecerit Propheta dissipabitur Populus saith Salomon Prov. 27. Where it is thought that the reading of godly Homilies set forth by publick authority may suffice the reading of these hath it's commodities but it is nothing comparable to the office of preaching ...... These were devised by godly Bishops in your The use of the Book of Homilies brothers dayes only to supply necessite by want of preachers and are by the statute not to be preferred but to give place to Sermons wheresoever they may be had and were never thought in themselves to contain alone sufficient instruction for the Church of England For it was found then as it is now that this Church had been by appropriations not without sacriledge spoiled of the livings which at the first were appointed to the office of preaching or teaching which appropriations were first annexed to Abayes and after came to the crown and now are disposed to privat mens possessions without hope to reduce the same to the original institution ..... Concerning the second point which is of the learned exercises and conferences amongst the Ministers of the Church I have The exercise of Ministers consulted with diverse of my brethren the Bishops who think of the same as I do a thing profitable to the Church And therefore expedient to be continued and I trust your Majesty will think the like when you shall be informed of the matter and order thereof what authority it hath of the Scriptures what commodity it bringeth with it and what discommodities will follow if it be clean taken away The authors of this exercise are the Bishops of the Diocess where it is used who by the law of God and by the canons and constitutions of the Church now in force have authority to appoint exercise to their inferior Ministers for encrease of learning and knowledge of the Scriptures as to them seemes expedient for that pertaines ad disciplinam Clericalem So after he hath spoken of the matter and order of that Exercise and the ground of it from 1. Sam. 10. and 1. Cor. 14. he addeth This gift of interpreting the Scriptures in S. Pauls time was given to many by a special miracle without study ...... but now miracles ceasing men must attain to the Hebrew Greek and Latin tongues ...... by travel and study God gives the increase So must men attain by the like means to the gifts of expounding and interpreting the Scriptures and amongst other helps nothing is so necessary as these above named exercises and conferences amongst the Ministers of the Church which in effect are all one with the exercises of Students in Divinity in the Universities saving that the first is done in a tongue understanded to the more edifying of the unlearned hearers Howsoever report hath been to your Majesty concerning these exercises yet I and others of York whose names are noted as followes 1. Cantuariensis 2. London 3. Winch 4. Bathon 5. Lichfield 6. Glocester 7. Lincoln 8. Chester 9. Exon 10. Meneven alià s Davids as they have testified unto mee by their Letters have found by experience that these profits and commodities following have ensued of them 1. The Ministers of the Church are more skilfull and more ready in the Scriptures and more Apt to teach their flocks 2. It withdrawes them from idleness wandring gaming c. 3. Some afore suspected in doctrine are brought to the knowledge of the truth 4. Ignorant Ministers are driven to study if not for conscience yet for shame and fear of discipline 5. The opinion of lay men touching the ableness of the Clergy is hereby removed 6. Nothing by experience beats down Popery more then that 7. Ministers as some of my brethren do confess grow to such knowledge by means of those exercises that where a fore were not able Ministers not three now are thretty able and meet to preach at Pauls cross and 40 or 50 besids able to instruct their own Cures so as it is found by experience the best means to increase knowledge in the simple and to continue it in the learned Only backward men in religion and contemners of learning in the countries abroad do fret against it which in truth doth the more commend it The dissolution of it would bâeed triumph in the Adversary and great sorow and grief unto the favorers of Religion contrary to the Counsel of Ezek. 13. 18. Cor justi non est contristandum Although some have abused this good and necessary exercise there is no reason that the malice of a few should prejudice all abuses may be reformed and that which is good may remain Neither is there any just cause of offences to be taken if diverse men make diverse senses of one sentence of Scripture so that all the senses be good and agreable to the analogy and proportion of faith for otherwise we must condemn all the antient Fathers and diverse of the Church who most commonly expound one and the same text of Scripture diversely and yet all to the good of the Church .... Because I am well assured ..... that these exercises for the interpretation of the Scriptures and for exhortation and confort are profitable ......... I am inforced with all humility and yet plainly to profess that I can not with safe conscience and without the offence of the Majesty of God give my assent to the suppressing of these exercises much less can I send out any Injunction for the utter and universal subversion of the same I say with Paul I have no power to destroy but only to edify and I can do nothing against the truth but with the truth If it be your Majesties pleasure or for any other cause to remove me I consider with myself Quod horrendum est incidere in manus Dei viventis
2. cap. 19. saith There can be no true religion where there is an image Epiphanius hath an Epistle unto John Bishop of Jerusalem which is translated by Hierom and is extant in both their works there he saith I hear that some do grumble against me because when I was going to the holy place called Bethel and saw in the Village Anablatha a lamp burning and having asked what place that was I was informed that it was a Church and going to pray I found at the entrance a dyed and painted cloath having the Image as it were of Christ or some Saint for I remember not well whose image it was but I saw the image of a man hanging in a Church of Christ contrarie to the authority of Scripture I did cut it and did advise the keepers of the place to wrap a poor dead body in iââ and they grumbling said If he will tear it he might have given another vail and changed it which when I heard I did promise to send another shortly unto them But now I pray you command that no such vails as are contrary to our religion be hung hereafter in a Church of Christ for it becomes your fatherhood rather to have care of banishing such superstition unfit for Christ's Church and the people concredited unto you But from gathering many testimonies Pol. Verg. de invent rer lib. 2. cap. 23. spareth our travel saying To the end the memory might be continued of the defunct or of them who are severed in place as none doubteth were images devised but seeing God is every where nothing was thought more foolish from the beginning than to represent him Only I add that of the Councel at Eliberis cap. 36. It pleaseth to forbid images in Churches that it be not painted on walls which is worshipped This Councel was held in the daies of Constantine the Great Bellarmine de imagin Sanct. cap. 9. bringeth many answers of his own sort to elude this authoritie and rejects them amongst others he reporteth the answer of Nic. Sanderus That that Councel forbad images for that present time because then it was feared the heathens might believe that we worship stocks and stones This is a good answer saith he and yet he hath another The Councel forbad not images on Boards or Vails but on Walls because images on Walls are most spoiled But the Fathers made no difference of the matter for generally as Pol. Verg. de invent rer lib. 6. cap. 13. saith all the old Fathers almost he might have truly omitted this almost did condemn the worship of images for fear of idolatrie then which is no sin more execrable Moses repeateth nothing so oft as is manifest in Exodus and Leviticus as that the people worship not any thing made with hands And the Prophet saith Let them be confounded who worship graven images and glory in images Then he addeth how Serenus Bishop of Marsilia did not only take Images out of a Church when he saw the people worship them but broke them in pieces and burned them Observe this takes away Bellarmin's answer seeing he burned the Images and not the Church Walls And upon this occasion Pope Gregorie the I. writ unto him Ep. 119. lib. 7. saying Verily we commend thy zeal that thou wouldest have no man to worship that which was made with hands but we think thou oughtest not to have broken those images for the Pictures are set up in the Church to this end that the unlearned by seeing and beholding them may at least behold on the Walls what they cannot read in Books Out of Ep. 9. lib. 4. it is clear that Serenus did maintain both the breaking and the worshipping of images and therefore Gregory chideth him as affecting singularity and yet he addeth If any man will make images forbid him not but by all means stop the worship of images In this Epistle it appeareth that at that time images were in many other Churches and that in former times also but only for ornament or for instructing the ignorant as he saith But certainly no image was in a Christian Church before the Emperour Constantine's time and after that many did oppose them altogether and they who had them did pretend historical use but with a bad success for Gregory lib. 7. Ep. 53. professeth that he did prostrate himself before the image of Christ and from worship at the image is the ready way to worship the image as Pol. Vergil complaineth in the fore-named place The first establishing of images saith he was in the daies of Pope Agatho and it were to be wished that Priests would instruct their people more diligently how they should regard images which because they do not and it is commonly thought that they are silent for their own commodity therefore men are come to this madness that this part of pietie differeth little from impietie for almost all the rude and ignorant people worship the images of stone or wood or brass or painted on walls in sundry colours nor as signs but as if they had sence and they trust in them more than in Christ or the Saints to which they are dedicated whence it is that they add foolishness to foolishness and they offer unto them gold silver rings which errour hath so waxed that we think Religion consisteth in riches c. The same saith Agrippa de vanit scient cap. 57. where having spoken of images amongst the Heathens he subjoineth Which corrupt custom and false religion of the Heathens after they were brought to the faith of Christ did infect our religion also and brought images and statues into our Churches whereas there was no such thing amongst the primitive and true Christians neither can it be told how great superstition I will not say idolatrie is fostered amongst the rude people and the Priests wink at these things because they do reap no small gain thereby We should learn not from the forbidden books of images but from the Word of God the book of Scriptures he who will know God should not seek knowledge from images or statues but let him search the Scriptures which testifie of him and Christ saith My sheep hear my voice And then Agrippa as fearing to be censured for his boldness makes some shew of recanting but anon falleth afresh to it saying Covetous Priests and greedy men seeking matter of their avarice not by wood and stones only but by the bones of the dead also and reliques of Martyrs have found means of covetousness they open the graves of the Confessours they take out the reliques of Saints and do sell a touch or a kiss of them they busk up their images and adorn their feasts with great pomp they call them Saints and proclaim their praises whose life they will not follow c. And to the end we may see the worship of images is not the errour of the ignorant only Thomas Aquin. in Sum. pag. 3. quest 25. arg 3. saith The same reverence should be given to
and Adoptive where they were not and on the contrary he produceth their testimonies where they do expressely deny that Christ is the Son of God by adoption and in this respect distinguish Christ's son-ship and the son-ship of the Elect. As for the testimonies of the Spanish Missal he toucheth them not as if that Missal were nothing Nevertheless hence we see that the Spanish Church at that time had a proper Missal and were not subject unto the Roman Church It is also worth the marking that whereas Elipant had alledged a testimony of the son of Sirach Alcwin lib. 1. saith When the testimonies of God's Prophets have failed unto thy perversness thou feignest a new Prophet speaking according to thy errour In Jesus the son of Sirach is that sentence which book blessed Jerom and Isidore do witness that without doubt it is reckoned amongst the Apocrypha that is dubious witness and it was not in the time of the Prophets but of the Priests when Ptolemeus Evergetes was King In lib. 2. neer the end he saith Holy Father raze raze quickly this opinion out of the Closet of thy heart lest the Lord who hath appointed thee to give Wheat unto his family find that written in the Table of thy heart and say unto thee I acknowledge not these Letters these words were not taught thee by the men to whom I said Go teach all Nations If we join these two testimonies we see that Alcwin did not acknowledge any book for Scripture nor any doctrine for truth which had not a warrant from the Prophets and Apostles In lib. 4. The original of these evils which begets the occasion of all impieties is this While the wisedom of the heavenly Teachers is weighed through the fault of miss-thinking men in their temerarious pride not according to the propriety of their meaning but is turned into other meanings after the will and pleasure of the reader and otherwise then the respect of truth carrieth and it is easie unto any who understandeth the Scripture rightly to find this by the Comments of all Hereticks that they are not afraid in their ungodly temerity and froward blindness to draw the most holy words of the Divine books into the similitude of their errour which kind of impiety and misery if thou Father Elipant hadst considered with a prudent mind and humble searching thou hadst never fallen from the unity of the Catholick peace into the pit of this errour In his book De virtut vitis which he writ at the intreaty of Wido a Count he exhorteth him to read the Scriptures diligently Ca. 5. saying The reading of the Holy Scriptures is the knowledge of divine blessedness for in them as in a glass a man may know himself what he is and whither he goeth Continual reading purifieth the soul breedeth fear of Hell and stirreth up the heart of the reader unto Heavenly joies He who desireth to be with God for ever should frequently read and pray for when we pray we speak with God and when we read God speaks with us The reading of the Holy Scriptures bringeth a twofold benefit because it instructeth the understanding and brinketh a man from the vanities of the World to the love of God Honest is the labour of reading and conduceth much to the purifying of the soul for as the body is nourished by fleshly meat so the inward man is nourished and fed by God's word as the Psalmist saith How sweet unto my tast are thy words O Lord even more then the honey and the honey-comb unto my mouth But he is blessed who reading the Holy Scriptures turneth the words into works Certainly all the Holy Scripture is written for our salvation to the end we may by them grow in the knowledge of the truth A blind man stumbleth oftner then he who seeth so he who knoweth not the Law of God sinneth through ignorance oftner then he who knoweth it Certainly this man would not have consented unto that Canon of the Councel of Trent which forbiddeth people to read the Scriptures But to the end that all should not be thought to be his which goeth under his name it is to be marked that in Par. II. is an Homily in festo omnium Sanctor which Quercitanus hath marked to be amongst the Sermons of Augustine but he had found it in a manuscript under the name of Albin but it can not be either Augustin's nor Albin's seeing that feast was afterwards appointed by Pope Gregory the IV. These books de Trinitate are written so clearly that Sixtus Senens in praefat Biblioth saith They were written by John Calvin and published in the name of Alcvine But Doctor James in The Corruption of the Fathers par 4. pag. 50. testifieth that antient copies thereof were in the Prince's Library at Saint James and they were Printed at Lions An. 1525. when Calvin had not begun to write Rich. Hoveden in The Continuation of Beda writeth That Charls the Great sent over into England the Acts of a Synod sent him from Constantinople for the adoration of images the which the Church of God utterly detesteth Against this adoration saith he Albinus writ an Epistle marvellously grounded on divine Scriptures and carried it with some Synodical Acts in name of the English Bishops and Princes unto the King of France 6. Ecbert King of the West-Saxons vanquished Merceland Kent Essex and Northumberland and then he commanded that land to be called Anglia and the inhabitants Angles or English men Tho. Cooper ad An. 796. CHAP. V. Of COUNCELS 1. FEw Councels were assembled in the beginning of this Century In France Carloman assembleth one which beginneth thus In the A Synod in France Name of our Lord Jesus Christ I Carloman Duke and Prince of France with the advice of the Servants of God and my Nobles in the fear of Christ have assembled An. 742. Febr. 19. the Bishops which are in my Kingdom with the Priests into a Councel and Synod these are Boniface Arch-Bishop of Mentz Burchard Bishop of Wirtzburg Reginfrid Guntharius and the rest of the Bishops with their Priests That they should give me counsel how the Law of God and religion of the Church many be restored Nota which in the daies of former Princes hath been shattered and fallen and how Christian people may attain the salvation of their souls and not perish being deceived by false Priests And by the advice of my Priests and Nobles We have ordained Bishops thorow Cities and set over them the Arch-Bishop Boniface who is the Legate of Saint Peter And we have ordained that Synods should be called every year that in Our presence the Decrees of Canons Rites and Laws of the Church may be restored and We restore unto the Churches the monies which hath been taken from them We have also discharged all the Servants of God from hunting and wandring in woods with Dogs and that they have no Hawks nor Falcons We have also Decrced according to the holy
be considered as they are in themselves but as they have reference to another thing for a pledge is of that for which it is given and so is an Image the resemblance of that whose similitude it representeth .... wherefore it is the body and blood of Christ which the Church celebrateth but as a pledge and resemblance The conclusion is Wherefore most noble Prince let your wisdom consider that it is most clearly shewed by testimonies of Scripture and words of the holy Fathers that the bread which is called the body of Christ is a figure because it is a mystery and that there is a great difference between the mystery of his body and his body it self .... And we add saith he that the Bread and Cup which are called the Body and Blood of Christ do represent and are in remembrance of the Lord's death as he said Do this in remembrance of me and Paul expounds How oft ye eat this bread ... shew forth the Lord's death Now some Popish Indices have forbidden this book altogether as unlawfull and those of Doway perceiving that the forbidding of it did occasion men to look after it thought it better to let it go abroad but in some places maimed and in others perverted as where it is said visibiliter they will have it invisibiliter and where it is said secundum creaturarum substantiam they bid to expound it secundum externas species sacramenti Likewise Bishop Usser in Histor Gottes cap. 11 writes that he had seen other books of Bertram in manuscripts and containing the same doctrine especially his book De Praedestinatione which he writ in defence of the doctrine for which Gotteschalk did suffer is extant under the name of Ratrannus Monk of Corbey 22. Remigius Bishop of Altisiodor or of Auxerre about the year 880 was called Doctor Sententiosus he writ many works On Psal 10. he saith All my faith is in Christ by him only do I beleeve to be justified and saved he is my mountain and my refuge for he is my Lord which is God by nature but all ye who are men are infirm as I. On Psal 18. The Heavens declare the glory of God to wit that he saveth not by works of righteousness which we have done but of his own righteousness for all men have sinned and stand in need of the glory of God being justified freely This is the declaring of God's glory that is his mercy which is shewed by the Sun wherein God is glorified ...... So long as we are in this body it cannot be but sin is in us then it reigneth when we consent and make our will subject unto it wherefore the Apostle saith Let not sin reign in your mortal bodies therefore O Lord cleanse me and spare me but so that I be not subject to my own thoughts nor the inticement of others On Psal 21. Adam made the old people by conformity unto him to wit he was a servant but the Lord hath made the new people because he justifieth freely without our preceding merits for we made our selves sinners but the only mercy of God makes us righteous ..... The poor shall eat me that is shall receive the Sacrament of my body and blood and they shall be filled by following me and denying themselves because to eat the Lord is to have a will to follow him in all things and to be one with him On Psal 29. Eternal life is not by merit because we could fall of our selves but we could not rise of our selves but through his will that is only of mercy On Psal 33. Truly they only are blessed they only are saved which are justified by grace and not by their merits On Psal 39 When we live well let us ascribe nothing to our merits but all to the grace of God On Psal 55 If we will offer sacrifice to God we need not seek any thing without to offer within us is the Incense of praise and the sacrifice of faith On Psal 64. Propitiation is miseration shewed after sacrifice So Christ willing to shew mercie propitiari on his people became a Priest praying unto the Father with hands lifted up upon the Cross he offered a sacrifice because he offered himself on the Altar of the Cross he is the Priest he is the Sacrifice the Propitiator and the propitiation On Psal 85. God the Father could give no greater gift unto men then that he made his Word by which he made all things to be a head unto them and did fit these men to be as members unto Him so that He is God with the Father and Man with men who both prayeth for us and prayeth in us and is praied unto by us He prayeth for us because he is Priest and Sacrifice interceding daily with the Father for us He prayeth in us because he is our head neither is this any wonder if Christ and the Church be in one voice because they are in one bodie He is prayed unto by us as our God he is prayed unto in the form of God he prayeth in the form of man there the Creator here a creature On Psal 70. It is a great gift of God and a great knowledge of man to observe and understand that whatsoever he is he is nothing without the grace of God and he is nothing of himself for he which will be any thing of himself he tendeth not to be but who studieth to be something by the grace of God abideth in true being in vero esse This is grace by which we were made when we were not of ungodly we were made godlie of slaves free of damned were assumed into the Kingdom On Psal 96 Let them be confounded who glory in Images for Images are not to be adored neither is an Angel to be adored because it is said in the Revelation See thou do it not Catal. testat veri libr. 10. 23. Paschasius Rathbert Abbot of Corbeyen at the same time writ a book De Eucharistia He saith Ca. 1. Christ hath left unto us his Church no greater thing then this Sacrament and Baptism and the holy Scriptures in all which the Holy Ghost who is a pawn unto his Church doth work inwardly the mystical things of our salvation unto immortalitie But in them is nothing wondrous unto unbeleevers and yet unto them who beleeve nothing is better nothing is given more wonderfull in this World Not that these wondrous things lie open unto the eies but by faith and understanding they are savourie with divine mysteries and in them immortalitie and participation of Christ in the unity of body is granted unto mortal men Ca. 5. We drink Christ's blood spiritually and we eat his flesh spiritually wherein eternal life is beleeved to think otherwise according to flesh is death and to eat the flesh of Christ spiritually is eternal life Ca. 6. Unless one abide in Christ and Christ in him he cannot eat of Christ nor drink his blood And what is it that men eat Behold
said he may easily understand who will compare the new Divines with the ancient both Latine and Greek So far Berald Out of these two testimonies observe that Theophylact doth agree with the Ancients before him as Chrysostom Basilius and others of those ages whom he often quoteth and doth disagree from the multitude of Preachers in the Roman Church about the year 1533. Where then is their frequent gloriation of the constancy and unity of the Roman Church with the Ancient Fathers Hear then what Theophylact saith in the Articles of controversie in those daies In Prolog before Evang. Matth. he saith Because heresies were to bud forth which are ready to wast our manners it was thought necessary that the Gospels should be written to the end that we learning truth out of them should not be deceived with the lies of heresies and our manners should not altogether be undone On Cap. 13. near the end speaking of Christ and his mother he saith The mother would shew some human thing that she had power over her son for as yet she had no great thoughts of him and therefore while he was yet speaking she would draw him unto her Porsena here addeth on the margine Lege cautè To wit he saw that these words are against the Tenets of Rome that the Virgin was free from all sin and by right of her mother-hood she can command her son On Cap. 16. Because Peter had confessed that Jesus is the son of God he said that this confession which he had confessed shall be the foundation of Beleevers so that every man which shall build the house of faith shall lay this foundation for although we build many vertues and have not this foundation a right confession we do build unprofitably ..... They have power of binding and forgiving who receive the gift of Episcopacy or oversight as Peter did for although it was said unto Peter I will give unto thee nevertheless it was granted unto all the Apostles When when he said Whose sins ye forgive they are forgiven For when he said I will give he signifieth the time coming that is after the resurrection ...... When Peter speaks rightly Christ calleth him blessed but when he feareth without reason and will not have him to suffer he lasheth him and saith Go behind me Satan In Luc. cap. 2. Bishops should keep their Flock and ãâã ãâã ãâã ãâã ãâã that is sing in the field sing spiritual things and teach the people and hear divine visions and sayings Bethleem is the house of bread and what other is the house of bread but the Church in which bread is provided it is therefore the duty of spiritual Shepheards to seek heavenly bread which when they have seen they must preach it unto others ..... The things whereof the Scripture is silent we should not inquire On Cap. 16. Nothing is so profitable as diligent searching of the Scriptures the Divel may falsely and apparently make a search of the dead to deceive the unwise and from Hell he may sow doctrine according to his wickedness but those who do duly search the Scriptures nothing can delude them for the Scriptures are a lantern and light which when it shines the theef is found and made manifest therefore we should beleeve them and not regard the rising of the dead And a little before he saith As it is impossible for any man to pass from the company of the just into the place of sinners so it is impossible as Abraham teacheth us to pass from the place of punishment into the place of the just .... The bosom of Abraham is the possession of good things which are prepared for the just passing from the Waves of the Sea into the Haven of Heaven On Ioh. cap. 1. The new Testament is called grace because God gives freely unto us not only remission of sins but the adoption of children And it is called truth because whatsoever the Fathers saw in figure or spoke He hath here preached these clearly ........... Here we learn that the miracles of Christ's childhood are but feigned and lies and made up by them who would scorn the mystery for if these had been true how could the Lord have been unknown which wrought them for it is no way likely that he was not famous which did such miracles But it is not so for before he was baptized he wrought no signs neither was he known On Cap. 3. If thou knowest not the wind which is a Spirit subject to sense how searchest thou curiously of regeneration by the Spirit of God how and from whom it is breathed If this spirit cannot be comprehended far less is the grace of the Holy Ghost subject to the laws of nature Confounded therefore be Macedonius the fighter against the Holy Ghost and Eunomius before him for he would make the Spirit a servant although he hear in this place that the Spirit bloweth whither it will far rather hath the Holy Ghost a more free motion and doth work where he willeth and after what manner he willeth ...... When thou hearest that the Son of man came down from Heaven think not that his flesh came down from Heaven this did Apollinarius teach that Christ had a body from Heaven which did pass thorow the Virgin as thorow a Conduit But because Christ is one person consisting in two natures therefore whatsoever belongs to the Man-hood is spoken of the Word and again what belongs unto the Word is spoken of the Man So here the Son of Man is said to come down from Heaven because He is one person and again lest when ye hear it said The Son of Man came down you would think that he is not in Heaven He saith even he which is in Heaven for do not think that I am not there because I came down but both am I here bodily and I sit there as God with the Father ..... Here we learn that the old Testament is like or of the same nature with the new and there is but one giver of the old and new Testament although Marcion and Manicheus and that rabble of Hereticks deny it He teacheth also that since the Jews beholding the brazen Serpent did escape death far rather we looking on him which was crucified and beleeving shall escape the death of the soul ..... Adam died justly because he sinned but the Lord died unjustly because he had not sinned .... and because he died unjustly he overcame him by whom he was killed and so delivered Adam from death which was laid justly upon him On Cap. 6. Diligent faith is a guide unto good works and good works do conserve faith for both works are dead without faith and faith without works ....... He saith I am the bread of life he saith not I am the bread of nourishment but of life for when all things were dead Christ maketh us alive by himself who is that bread in so far as we beleeve that the leaven of mankind is heated by the fire
apparent vertue comes not from us but from God or lest it be thought that we can do any thing worthy of praise as of our selves let us ascribe all unto God and let us acknowledge that is of his gift whatsoever we do well On Gal. 2. Paul demonstrates in this place that he was equal unto Peter for saith he he who wrought by Peter in the Apostleship of circumcision wrought also by me amongst the Gentiles ...... Some say It was not Peter the excellent follower of Christ which was rebuked by Paul but another Cephas ... But hear most wise man for neither do we say that Peter as ignorant what he should have done was rebuked by Paul but we say that he willingly did admit reproof that he might give unto others an example of patience On Eph. 1. at these words The exceeding greatness of his power in us he saith Nor is it easie to be understood how great is that power and vertue which changeth a man's mind from the wonted custom and to pull it out of errours from which to draw a man sticking in them so great power is requisite that so great power scarcely appears in raising the dead for the Lord did raise the dead with one word and yet he converted not the Jews to him by perswading with multitudes of words and miraculous works He saith therefore the revelation of the Spirit is necessary that we may learn the same faith which we have received that we have received it by the greatest power and working of God for as he raised Christ from the dead so hath he brought us unto light when we were dead and hath drawn us from infidelity and therefore he saith it was done by the exceeding greatness of his power and the power of his vertue On Cap. 2. Yea it is to be thought a greater power to bring into the right way straying souls and addicted to sin then to raise up the dead And at these words By whose grace ye are saved he saith He puts in this as being strucken with astonishment wondring at the unspeakable gift of God for he saith Ye are not saved by your travel or work but only by grace as for your works certainly ye were worthy of wrath and punishment On Cap. 6. The Apostle sheweth how Parents may bring their children into obedience if ye will saith he have your children obedient unto you bring them unto and acquaint them with the word of God and say not let Monks study the holy Scripture for it is the duty of every Christian and especially of him who converseth in worldly affairs and the rather that he hath need of more help as who is driven among the waves of the World therefore it is most profitable for thee that thy children both hear and read the holy Scripture and out of them they shall learn Honour thy father and thy mother but if thou breed thy children in the books of Heathens they will learn very bad things out of them which shall not be if they be acquainted with the word of God On 1 Thess 1. It is manifest that souls are brought unto faith and salvation not by perswasion of man but by the power of God On 2 Thess 2. The Lord will not come unless there come first a departing that is the Antichrist whom he calleth a departing because in very deed he will cause many to depart from Christ .... So that he sits in the Temple of God as a God not in the Church of Jerusalem only but he will sit in all Churches every where Shewing himself that he is God he saith not Saying but Shewing that is he will attempt to prove that he is God for he will make such great works and signs that he may deceive all men .... What with-holds that is hindreth but what is that some have said it is the grace of the Spirit some say the Roman Empire to which opinion John Chrysostom agreeth for unless the Roman Empire be destroied Antichrist can have no way to do as he willeth Paul hath expressed this darkly for he would not rashly take upon him the malice of the Romans nor cast himself into danger in vain for if he had said the Roman Empire will be taken away shortly they presently would have buried him quick as threatning the ruine of the Empire and they would have killed all the Beleevers that followed him as if they wished the overthrow of so great an Empire .... Only he that with holds shall with-hold .... that is when the Roman Empire shall be taken away then shall he come for so long as they are under the fear of this no man will easily submit himself unto another but when this is overthrown he will begin another dominion and as if all were his he will pervert the things that concern both God and man for as other Monarchies were taken away one by another before the height of the Romans .... so this Kingdom of the Romans shall be destroied by the Antichrist and Daniel hath prophecied that it shall be so Some understand otherwise but I would have thee to think as we have said with blessed Chrysostom On 1 Tim. 1. at the last words he saith Thou seest how to search curiously into divine things turned into blasphemy for it is injurious against God when we indeavour to comprehend in our mind and thought the things that are done by his will and dispensation On Cap. 3. One may ask why the Apostle omitteth the Priests because what things are spoken of Bishops belong unto Priests for these are commanded to instruct others and to govern the Churches and are inferiours unto them by the only ceremony of consecration On 2 Tim. 3. That the man of God may be perfect amendment saith he must be sought from the Scriptures that nothing may be lacking to him which walks according to God if therefore thou desirest to be perfect and wishest neither to be cast down with adversity nor puft up with prosperity for that is perfection seek advice of the holy Scriptures when thou wantest me And since he writ of such reading unto Timothy being filled with the holy Spirit how much more are we to be exhorted thereunto which have need of this Spirit And observe how we cannot be upright and perfect unless the holy Scriptures do help us On Heb. 9. so And Christ was once offered by whom was he offered by himself and not by another man for though he was the High-Priest he was also the sacrifice and the oblation To take away the sins of many .... Why saith he of many and not of all men Because all men beleeve not but Christ's death is equal to the perdition of all men that is it is sufficient that all men perish not and and it was paied for the salvation of all men and he died for all men so far as was in him and nevertheless he hath not taken the sin of all men because they fight against him and so they
estrange from himself Christ who is life and salvation Lib. 12. cap. 1. The interposition of lots is the manifest commendation of God's grace for as when a lot discerns deliberation of men is idle and neither of the parties looks unto himself but awaits the trial of lot so in us all who are the children of wrath .... it is not considered who would come forth but whom the mercy of God would deliver ... Nor in saying so do we destroy man's free-will for man hath liberty if he be helped from heaven otherwise it is nothing if it be destitute of grace for the Lord saith Without me ye can do nothing ..... Man hath nothing that he hath not received for in all things the mercy of God preveneth us for we knew him not when he was working our salvation in the midst of the earth Lib. 17. cap. 5. The suffering of Christ is preached unto the end of the World by the Teachers of the people that salvation may be unto the Nations by remembring it and as the woman which had the flux of blood was healed by touching the hem of his garment so the Church by remembring his Passion which is let down from the corporal presence of Christ unto us obtains eternal salvation Ibid. The Holy Scripture is unto us a well furnished Table and spiritual cordial given unto us to comfort our heart-qualms against our enemies Lib. 20. cap. 1 Who is he which can do all that the Lord commandeth we have not that blessedness nor are of that worth that we can obey him in all for none on earth is free of sin nor can any living be justified in his sight Ibid. No man is worthy to ascend into heaven unless he be purged from his sins sin looketh for hell rather than for heaven and deserves death not life torments not glory the Paschal Lamb could not take away these but he could take it away of whom it is said Behold the Lamb of God which takes ... Catal. test ver lib. 11. 5. Gerard Bishop of Laureacen or Laurisheimen did accuse the Bishops A complaint against the Bishops of Bavier before Pope Leo the VII for several crimes wherewith they had not only stained their lives but undone the Churches of Christ The Pope writ unto Elilulph Juvavien Eisingrin Regmoburgen Lambert Fruxinen Visund Sabonen and other Bishops of Bavaria First he laieth to their charge their slackness as he had heard it of Gerard then he rebuketh them that they do flatter Princes and Magistrates they did wink at the faults of the wealthy they corrupt godliness defile religion they do prophane holy Philosophy and disturb Christian peace that by authority of Bishops which were dumb dogs not able to bark and blind watch-men Christians do deceive one another and the weakest were oppressed .... by magnificent buildings out of measure and luxurious feastings they did not carry themselves as becomes the Shepheards of Christ's flock The disease must be most dangerous which is spread from the head c. Here is a complaint against Bishops and a warning of them but no mention of reformation Catal. test ver lib. 11. ex Aventin 6. Otho the Great was more active for as it is written above he called A reformation necessary and intended but upon sinistrous grounds the Pope to an account and when he heard of the multitude and dissoluteness oâ Monks he did judge it more expedient that they be few and good than many and idle or hurtfull Alb. Crantz in Saxon. lib. 3. cap. 22. saith that he had much to do with them and that this began at the Bishops being miscontent that Abbots were in so great favour with the Emperour Nevertheless this example sheweth what was the condition of those times and what should be done But after that time multitudes of new orders came up as followeth but few Otho 's for many ages he caused many to lay off their hoods and to live a secular life but the Popes were more desirous that many idle men were depending on them then that any should say unto them What doest thou and Emperours and Kings had more power at that time which their posterity did suffer to be possessed by Bishops and Popes 7. Smaragdus Abbot of the Benedictines of Saint Michael in Britany of France about the year 980. writ Commentaries on the New-Testament On Ioh. 3. How is the Son of Man said to have descended from Heaven or to be in Heaven even when he was speaking on earth the flesh of Christ came not down from Heaven nor was in Heaven before the time of his ascending but because the person of Christ is one consisting in two natures and therefore the Son of Man is rightly said both to have descended from Heaven and also before his Passion to have been in Heaven because what he could not in his human nature that he did in the Son of God by whom it was assumed But this also may be asked how is it said None ascends into Heaven but he who came from Heaven seeing all the Elect do truly confide that they shall ascend into Heaven as the Lord hath promised Where I am there shall my servant be also Clear reason untieth this knot because the Mediatour of God and Man the Man Christ Jesus is the head of all the Elect and all the Elect are the members of the same head as the Apostle saith He gave him to be the head over the whole Church .... therefore none ascends into Heaven but Christ in his body which is his Church .... Whosoever desireth to ascend into Heaven must conjoin himself by true unity of faith and love unto him which came down from Heaven and is in Heaven giving to understand that we can ascend into Heaven no other way but only by him which came down from Heaven as he saith elsewhere No man comes unto the Father but by me On Cap. 11 If faith be in us Christ is in us therefore if thy faith be on Christ Christ is in thy heart On Cap. 10 He is an hireling who hath the place of a Shepheard but seeks not the gain of souls who hunteth after earthly wealth rejoiceth in the honour of preferment and delighteth in reverence given him by men On Act. Cap. 10 He rose from the death and went up on high and he alone makes request in Heaven for us he doth with the Father what he sought of the Father because he is Mediatour and Creatour Mediatour to pray and Creatour to give On Rom. cap. 1. The same is the predestination of the Saints as it was most apparent in the Saint of Saints which none can deny if he understand the Oracles of truth for we see that the Lord of glory as he was man was predestinate ... and therefore as he only was predestinate to be our head so many are predestinate to be his members and God calleth them which are predestinate his children that he may make them members of his
soul that is both bodily and spiritually seeing with the mouth of the body we eat and drink corporally as oft as we receive the Lords body from the altar by the hands of the priest but it is eaten and drunken spiritually with the spiritual mouth of the soul when sweetly and profitably as Augustine saith it is called to memory That the onely begotten Son of God for the salvation of the world took upon him our flesh hang on the cross rose again appeared ascended and will return again to judge Of the spiritual eating the Lord said to his disciples Take eat Augustine endeavored to demonstrate the spiritual eating Tract 26. in Iohan. when he said Eat the heavenly bread spiritually bring innocence unto the altar This then is the bread which cometh down from heaven that whosoever eateth of it shall not die but which belongeth to the vertue of this Sacrament and not to the visible Sacrament who eateth inwardly not outwardly who eateth with heart and not who cheweth with teeth Here if Lanfrank by his bodily eating or eating with the mouth of the body will have both the signs and the signified thing to be taken bodily his argument against Berengarius is silly or if he meant it onely of the signs Berengarius saith the same But Guitmund Bishop of Aversa turned further aside and wrote more bitterly and less truly against Berengarius Who can hold laughter saith he when he heareth Berengarius expounding the words of our Lord concerning the Sacrament This is my body i. e. this bread is my body O most impudent foolishness why may not the teeth touch that which the hand toucheth If the body of the Lord was touched by the hands of Thomas after his resurrection and by the holy women why may it not to day be touched more easily and surely touched that is chewed by the teeth of the faithful He therefore who gave himself to be handled after the resurrection he will not flee from our teeth for uncleanness c. Nevertheless Berengarius abode constant and was in high estimation both with Nobility and People and therefore Pope Victor the II. gave direction to the Bishops of France to take order with him They assembled at Towres anno 1056. there was Hildebrand and the Priests legate Berengarius eluded the Council rather then open his minde for he professed generally That he followed the sentence of the Catholique Church that is said he as the Scriptures Fathers and Primitive Church have taught And more particularly he said that the bread and wine became the flesh and blood of Christ not as in a shadow but truly Pope Nicolaus II. hearing that Berengarius was honored of many summoned him again to a Synod at Rome anno 1059. and there as Baron ad ann 1059. saith without any disputation he condemned his own error But Vsser de succes Eccles c. 8. hath marked that Sigon de reg Ital. lib. 9. when Berengarius with many arguments defended that the Sacrament to speak properly was the figure of Christ's body and Cardinal Albericus who was nominated to dispute against him could not by voice resist him and neither of the two would yield to the other Albericus sought the space of seven days to answer in writing as also it is remembred by Leo Ostien in Chron. Cassin lib. 3. And at last when disputation could not prevail against him it was given him in option Whether he would recant or burn The old man for fear of death as Pa. Masson Annal. Franco lib. 3. speaketh made that beastly recantation a perpetual argument of his dastardly courage and of the brutish ignorance of that Council which was penned by Cardinal Humbert and is registred by Gratian. de consecr dist 2. Ego Berengarius Nevertheless the words of the recantation are as far from Romish transubstatiation as white from black These are the words so far as they concern our present purpose faithfully translated I Berengarius do consent unto the Apostolique and Roman See and with my mouth and heart confess that the bread and wine which are laid on the altar after the consecration are not onely the Sacrament but also the very body and blood of our Lord Jesus and sensibly not onely in Sacrament but in truth are handled with the hands of the priest broken and chewed with the hands and teeth of the faithful c. John Semeca the Glossator of the Decrees expresly condemneth the words of this recantation and saith If thou understand not the words of Berengarius soundly thou shalt fall into a greater heresie then he did for we break not Christ's body into pieces nisi in speciebus Lombard li. 4. Dist 12. E. 1. saith Not in the substance of his body but in a Sacrament that is in specie And Bellarmin de Concil lib. 2. c. 1. saith In signo non in se When they say understand soundly they understand clean against the Text for if by species and sign they understand not bread and wine as the ancient Fathers did certainly mean and speak they deceive the world seeing whiteness and such other qualities can never be broken without some substance neither are these qualities the sign of Christ's body wherefore the substance of bread remains after the blessing And when they condemn the confession of Berengarius and call it his words they consider not that they condemn their Pope Nicolaus and their Council of one hundred and fourteen Bishops prescribing it and ordaining Berengarius to subscribe it and which sent that confession unto the Bishops of Italy Germany and France as Catholique It is certain that Berengarius returning home returned also to his former doctrine and wrote in defence of it so that as Blondus saith he was summoned again by Pope Gregory the VII anno 1079. and then subscibed another recantation and an Act was made That thenceforth none may dispute nor teach another concerning the body and blood of our Lord except for bringing unto the faith them that are gone astray It seems that as yet Gregory was not resolved of his doubt Bercold a Priest of Constance ad ann 1083. saith Albeit Berengarius abjured that heresie in face of Synods yet he ceased not to return unto his vomit Some have written that Berengarius denied the baptism of Infants but saith Ja. Usser In so many Synods held against him We never finde any such thing laid to his charge And unto the said Usser it appears that who in those days were charged to deny the baptism of children did hold no more but this Baptism conferreth not grace ex opere operato So Berengarius died holding his first doctrine at Towres in the Isle of St. Cosina and was buried in S. Martins where his Tomb was reared and Hildebert Bishop of Caenoman and then of Towres made his Epitaph which is in Guil. Malmesbu de Gest Anglo lib. 3. And this is a part of it Quem modò miratur semper mirabitur Orbis Ille Berengarius non obiturus
no satisfaction for Pennance onely they shew themselves to the Priests who anoint them with oyl in token of the remission of their sins 15. Onely on Maundy Thursday they do consecrate for the sick and keep it the whole year after and think it more holy that day then any other neither do they fast on any Saturday save onely on Easter-even 16. They have but five Orders as Clerks Deacons Sub-Deacons Priests and Bishops whereas the Romish Church hath nine Orders according to the nine Orders of Angels 17. In their Orders they make no vow of single life alledging the Canon J. N. Priest or Deacon shall not put away my wife as it were for honesties sake 18. Every year on certain days they excommunicate the Church of Rome and all the Latins as Heretiques 19. They excommunicate him who striketh a Priest 20. Their Emperor doth name Patriarchs Bishops and others of the Clergy and deposeth them at his pleasure also he giveth Benefices to whom he listeth and retaineth the Fruits of the same Benefices as it pleaseth him 21. They blame the Latins because they eat not flesh eggs nor cheese on Friday 22. They hold against the Latins for celebrating without consecrated Churches and fasting on the Sabbath days and for permitting menstruous women to enter into Churches before their purifying also for suffering dogs or other beasts to enter into Churches 23. They use not to kneel at their devotion yea not to the body of Christ but one day in the year affirming that the Latins like goats or beasts prostrate themselves on the ground in their prayers 24. They permit not the Latins to celebrate on their Altars and if it chance a Latin Priest celebrate on their Altar by and by they wash it in token of abomination and false sacrifice 25. They condemn the worship of Images as idolatry These are the Articles contained in the said Register But there are many more in the Book of Catholique Traditions published in the French tongue by Th. A. I. C. and translated into English and printed at London ann 1610. out of which I have drawn these Articles 1. All the Apostles were equally universal Pastors and no primacy given to Peter who was never at Rome but when he was martyred 2. To say that the Church is grounded on the stone of Rome is hard and grievous and not far from the Jewish baseness to include the Church within a Town 3. St. John ending his life after Peter had the first place among all Evangelists and Bishops and he never taught that Rome by divine right ought to be the Lady of other Churches 4. But after St. John the Bishop of Rome obtained the first place among the Bishops within the Roman Empire for seeing the Citizens of Rome reigned above other Cities he had been proud and audacious who would have preferred himself before their Bishop especially without Ordinance of a Council 5. The Churches of Italy and others their neighbors by lapse of time gave to the Church of Rome not onely the first place but also superintendence over the Bishops near them in particular to give his advice in matters that happened until a Synod might be held yet never any presidency or power was given to the Church of Rome above other Churches 6. As all the Apostles were equal in Authority so they left behinde them every one diverse Successors of equal Authority 7. He who accuseth the Scriptures accuseth God the Author thereof but God is void of blame and the Scriptures contain the whole matter of faith 8. Those onely are Canonical Books which were contained in the Ark and written in Hebrew before or in Greek after the coming of the Lord. 9. They hold they were the first Nations converted unto Christ and in that regard they are the men who truly and purely maintain the Traditions of the Primitive Church as it was taught them by the Apostles 10. Faith is an assurance of the love of God and he who doubteth cannot approach unto God with confidence 11. The saying of Paul It is not in him who runneth nor in him who willeth prevents two mischiefs One that no man exalt himself for grant that thou runnest or endeavorest yet think not what thou doest well is thine for if thou be not inspired from above all is vain Another that no man deem that he shall be crowned without service 12. Faith is imputed to justification faith sufficeth for all faith absolveth justifieth and maketh partaker of eternal glory for God requireth no other thing but compunction and mourning 13. When we praise good Works we mean not to exalt our selves by them or to put our trust in them but we desire men would give themselves thereunto as to things necessary unto salvation and which every one is bound to exercise according to his power following the commandment of God 14 They communicate under Both elements and they have one fashion for the Communicants in the Church and another for the Sick the Priests with little or no reverence eat the remanent elements which are not eaten by the faithful but for the sick it is kept all the year being consecrate the week before Easter 15. They celebrate the Liturgy in their own Language that the people may understand 16. The Bishop of Rome cannot by his Indulgences deliver any from these temporal punishments which God inflicteth neither ought he to dispense with the fulfilling of all these works of repentance which are possible c. The most part of these last differences are fallen twixt the east and western Churches since the 11. Century and in them all we finde that the differences are either calumnies articulated by the Church of Rome or matters of Discipline or Ceremony or then our Reformed Church agreeth with them 8. The Bishop of Millan had the next place in Italy unto the Bishop of How Millan became subject unto Rome Rome he had eighteen Suffragan Bishops under him twenty two Ordinary Cardinals and divers other Offices of mark he was always named by the King of Lombardie neither he nor any of his Clergy trotted at any time to Rome This was a great moat in the Priests eyes and therefore the Popes ofttimes sought to bring Millan into subjection unto their See but the Millanoyes still kept their liberty At last ann 1059. Ariald Clericus Decumanus conspired with Landulfus Cotta praefatus populi against the Arch-Bishop Wido and made a pretext that married Priests ought to be exautorate Wido assembled all his Bishops and Clergy at Fontanetum with common consent it was denied that Priests should have liberty of marriage Then was great strife in the Town the Nobility defended Wido and the People were for Landulf who sent Ariald to Pope Nicolaus II. accusing the Clergy of Millan and requiring him to send some Judges to try the matter He was glad of the occasion and sent Peter Damian Bishop of Ostia and Anselm Bishop of Luca. So soon as Damian began to talk
president or record of it in writing it is plain that the Apostles left liberty unto every man at his own discretion without fear compulsion or constraint to addict himself unto what seemed good and commendable We know for certain that this diversity of fasting is rife throughout the world so far Socrates Before him Theodoret on Rom. 14. at the words Let every one abound in his own sense saith He speaks not generally but of meat onely he gives liberty unto every one for this Custom continues unto this day in the Churches that one abstains and another eats any meat without scruple neither doth the one condemn the other but this law of concord makes them the more famous and laudable And Eusebius Hist li. 5. c. 26. repeats the Epistle of Iraenaeus unto Victor Bishop of Rome saying Neither is this difference of the day onely but of the maner of fasting some think they should fast one day some two some more some forty and telling the hours of the night and day neither began this variety in our time but long before yet for all this variety they held unity one with another and as yet we retain it for this varity of fasting commends the unity of faith They who before Soter were Bishops of that See I mean Anicetus Pius Higin Telesphorus and Xistus did not observe it themselves nor did they publish any such president unto posterity and though they kept not that Custom they held unity with others who came unto them from other Churches c. Indeed Caranza in Summ. Concil hath a Decree as of Telesphorus to wit We Decree that seven full weeks before Easter all Clerks that is who are called into the Lot of the Lord should fast from flesh because as the life of Clerks should be different from the conversation of Lay men so there should be a difference in their fasting Observe the time is here appointed seven full weeks and it is enjoyned unto Clerks onely nor is any thing forbidden but flesh But how can this Decree stand with the words of Irenaeus or with the practice of Rome in the days of Socrates In the first Council at Orleance and that was about the time of the Nicen and a National is such an Act concerning Priests onely Augustine in Epist 86. saith If you ask my opinion in this I resolving it in my minde do see in the writings of the Evangelists and Apostles fasting is commanded but upon what days we should fast or not fast I do not see it defined by precept of our Lord or his Apostles so he Bellarmin De bon oper li. 2. c. 15. saith It seems a wondrous difference was among the Antients in keeping of Lent Nevertheless Pope Gregory had a precedent for Eusebius Hist li. 5. c. 16. saith Montanus condemned marriage and eating of flesh and also he kept three fasts yearly whereof one was two weeks before Easter It is also to be marked that whatsoever necessity be laid on keeping of Lent yet a man may have a dispensation from his Priest for a small sum of money as the Papal Chancelary directeth 10. Peter Damian Bishop of Oscia wrote a Book De Correctione Episcopi Some fruits of Bishops are noted Papae it is in Catal. test ver lib. 12. There he sharply rebukes the arrogance of Bishops which will live as they list without subjection unto censure albeit the Prophet David did not spurn at the admonition of the Prophet Nathan and Samuel though suffering wrong did not refuse the censure of the people of Israel and albeit Peter was endowed with such graces yet he was subject to the censure of others Act. 1. and when he was rebuked by Paul he did not quarrel but took it in good part because he well understood it was not of malice but in love But saith he now they say I am a Bishop I should not be rebuked by my sheep they must be silent whatsoever be my carriage c. He concludes Therefore let this pernicious Custom be abolished by Ecclesiastical discipline away with this deceitful subterfuge that he who pretends so malepert arrogancy may not enjoy his sin with immunity In an Epistle unto Udalrik Bishop of Firma he reproves the Popes that they do contrary unto that which they are commanded to teach for they should exhort all men unto patience and toleration of injuries and forbid vindictive contentions But now saith he what Bishops should exhort others to do they themselves will not do Christ commands to forgive thy brother seventy times in a day the King may use the temporal sword but a Priest should use onely the sword of the Spirit which is God's Word If for maintaining the faith Priests should not carry iron weapons how then see we armies of them rising against one another for earthly things But so it is fulfilled what the Apostle writes When they preach to others themselves are found to be reprobates 11. About the year 1072. at Nantes in low Bretanny a Letter was Opposition against Gregory VII and description of the Church at that time presented unto a Clerk as directed from hell in it Satan and all that fry gave thanks unto all Church-men because they were not deficient unto his and their pleasures and by negligence of preaching they sent so many souls unto hell as no age preceding had seen so many Mat. Parisi ad ann 1072. Cardinal Benno testifieth that none of Hildebrand's Cardinals would at first subscribe the excommunication of the Emperor Henry and he hath a large Catalogue of Cardinals Bishops and Deacons who left the Pope and would never return unto him so that as he saith the Church was divided the one party pretending the Authority of the Pope and the other accusing them and their Pope that he and they taught and did contraray unto the Scriptures and primitive Church He addes that he and his Successor Turban had presumed to violate the Decrees of Chalcedon namely in baptising and communicating without the Church But saith he as Eusebius alone defending the unity of the Church against Liberius proved him to be an Heretique and by his refusing to communicate with him did binde him with the keys so much more is Hildebrand persevering in this error condemned unto hell by the departing of so many Fathers from the Roman Church and who accurse his Heresies and abuses of the power of binding and loosing Then he hath a large description of Hildebrand and his disciples saying Let the Prophets be astonished at the voice of Peter and his disciples they are men in face and scorpions in tail wolves lurking in sheep-skins killing bodies and dedestroying souls their Religion is nothing but treachery and covetousness they haunt widows and lead women captives who are loaden with sins by occasion of times they give heed to the spirit of error and doctrine of divels which their Master Hildebrand hath received from his Masters Theophylact or Pope Benedict IV. Laurence Bishop of
the Bishops to have been more ancient and saith that Amphibal was the first Bishop of the Scots who lived in the Isle of Man where King Cratiliâth built a stately Church to the honor why would he not say for the service or worship of our Savior and called it Sodorense Faââm and that was the Cathedral of the Bishops of the Isles till the Scots were dispossessed of that Isle and from thence the Isle Jona or Icolmkil hath been the seat of the Bishops Then page 7. he telleth of Ninian the first Bishop of Galloway or Candida Casa and of Palladius sent by Eclestin Bishop of Rome and that he ordained Servan Bishop of Orkney and Tervaâ Bishop of the Northern Picts Page 11. he telleth of a Bishop about Aldham but saith he the story doth not express his name For answer the Histories shew that such men were in Scotland but that they were not Prelates or Bishops in that sânse as of late the name was used is very certain For first All who have written the History of Scotland do testifie that the Church was governed without Bishops and by Teachers who were called Culdees that is The worshippers of God or who taught the worship of God and these were called sometimes Monks for their strictness of life and Priests or Presbyters and sometimes they were called Bishops either in the sense of the Scripture or according to the Custom of other Nations but by that term declaring them to be lawful Teachers or Pastors Boeth li. 6. c. 5. calleth them by these three names Culdees Monks and Priests and Laurentius the second Bishop of Canterbury calleth them Fratres Episcopos Abbates And Bishop Jewel in defense of the Apolo page 122. saith These three names Bishop Priest and Presbyter were all one And it is certain that at Icolmkil was a Colledge of Students and there was one who is sometime called Abbas and sometime Doctor and sometime Episcopus as in that Epistle written by the Clergy of Rome after the death of Pope Severin which is directed unto the Bishops Presbyters Doctors or Abbots These Titles are knit with the particle sive Likewise about the year 600. Columba was the Church-man which was most respected in Scotland and he was the Doctor of Icolmkil for as the King Aidan did use his counsel so when he fought against the Picts Columba did call his Colleagues together and exhorted them to turn their supplications into thanksgiving because the King had got the victory albeit the place of the battel was distant from Jona where Columba lived and was at that time 200. miles at least saith Bishop Spotswood And the same Bishop calleth Convallan Governor of that Monastery after Columba And Buchanan li. 6. in the life of King Kenneth III. saith The ancient Bishops of the Scots were chosen out of the Monasteries and these Monasteries were not for Monks in that sense as they speak afterwards for in li. 7. Buchanan speaking of King Malcolm and the Colledge at Scone saith Malcolm turned the Colledge of Priests that was there into a Monastery of Monks Secondly That the Church of Scotland was not subordinate to Rome and that they loved not the Discipline nor Rites of Rome is most certain by that Contestation which was in Century VII Thirdly That testimony of the Synod at Celicyth in England about the year 816. is without all contradiction that at that time were no Prelates in Scotland seeing they testifie that the Scots gave no honor to Metropolitans nor other Bishops and therefore they forbid the Scots to have any Function in England But in the contrary Bishop Spotswood telleth of Wiro and Plechelm which were consecrate at Rome Bishop of the Scots in the year 632. as it is written saith he in Baron Annal. ad ann 632. and he addeth But by the Cardinals leave our Church had no such Custom before that time nor will it be shewed that before these two any did go to Rome either to be consecrate or confirmed And then he addeth We finde him Wiro shortly thereafter turn Confessor to King Pipin But if he was Confessor to King Pipin he was not Bishop of the Scots nor was Pipin King of France till the year 750. and so Wiro must have been above 160. years old ere he was Confessor I have looked on that place of Baronius and he shews his Author to be Surius ad Maij diem 8. and all both Papists and others hold Surius to be a most fabulous writer as in that particular he writes fabulously for he saith Wiro was Confessor unto Duke Pipin and that Pipin was wont to come unto him with bare feet when he made his Confession This I say is fabulous seeing it is marked as an unmeasureable shew of humility that Justinian II. Emperor made such obedience unto Pope Constantine in falling down at his feet and did not cast off his shoes Nor can it be shewed that any Writer of that Century hath the word Confessor in that sense or that such an Office was at that time In the days of the Emperor Theodosius some such thing had been in use upon a particular occasion but upon a vile scandal it was forbidden Socrat. Hist l. 5. c. 19. And then Baronius ad ann 697. calleth Wiro Episcopum Deirorum when he speaks of the Synod at Utrecht Now it is clear in the life of Pope Gregory I. prefixed before his works that a part of England was at that time called Deira therefore Wiro was not a Bishop of Scotland and therein Baronius Plechelm is called de Candida Massa or Casa But Bishop Spotswood page 4. saith No Bishop in Scotland had any Diocy before King Malcolm III. and so that phrase de candida casa sheweth that Plechelm was born at that place and not that he was Bishop there Likewise Bishop Spotswood page 20. speaks of two Bishops Sedulus and Pergustus who having assisted in a Synod at Rome called by Gregory II. in the year 721. after their return made great disturbance in the Church for erecting of Images It is true in the subscriptions of that Synod such names are there and the one Sedulus is called Episcopus Scotorum and the other is called Episcopus Pictorum And so every Presbyter who went out of Scotland was called a Scotch Bishop but that he was a Prelate of Scotland it is contrary to that testimony of the Synod at Celicyth in Century IX which was near a 100. years after Gregory II. And then see what he did he pressed the worship of Images and the Culdees denied it to be lawful saith Io. Bale Cent. XIV and therefore many of them were deposed such was the fruit of their gading to Rome And Bishop Spotswood page 26. saith expresly that Kellach was the first Bishop of this Kingdom who went to Rome to seek confirmation and that was about the year 904. This instance condemneth what he hath said before of all those others whom he calleth Scotch Bishops Neither
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
Canonical life because it is written that he did appoint that all Bishops should furnish all things necessary unto all that would live in community out of the Revenues and Goods that were given unto the Mother Churches When this Canonical life became loose by degrees the Canons were in the Council of Mentz under Charles reduced to observe their Rules in Chap. IX of that Council the Laws of a Canonical life are comprised briefly That they should observe the Divine Scripture and the Doctrine of the holy Fathers they should not presume to do any thing without the knowledge of their Bishop and Master they should eat and sleep together they should abide within their Cloyster c. And because this constitution was not observed in the Council at Aken under Lewes the whole way of a Canonical life was prescribed more exactly and fully out of the Books of the holy Fathers and it was enjoyned unto them that did profess that life But when their wealth did increase and piety did decrease they did shake off all yoke almost and broke all ties of ancient constitutions so that now is scarcely any hope to reduce them into the bounds of a little more strict life as their Regular Order did prescribe albeit we do read that about 300. years since a certain Legate of the Romish Pope willing to draw away the Clerks and Canons of Luik from the company of their Concubines which were called their Cooks did command them that they should dwell together eat together in their parlors sleep in their dortures and keep their turns in the Churches both day and night this was in the year 1203. but how these things did succeed the present age declareth Nevertheless some foot-steps of that common and Canonical life may be seen as yet but in the houses and names onely for as yet many Colledges have the name and shew of a Cloyster that is of a retired place and in them are places for eating sleeping and little rooms that were allowed unto every one Therefore when their life was far changed from their Rule another sort of Canons began who because they came nearer to the prescribed Rule were called Regular Canons and for distinction they who had forsaken the Rules were by an absurd and monstrous name called Secular Canons that is Regular Irregulars Therefore not without cause did Albert Crantz call a Secular Canon a Monster without example a Regular without a Rule and a Canon without a Canon But when such Colledges were appointed in famous places where Bishops did govern and learned men did live there the ancient custom of the Church whereby in the more famous Churches as in Alexandria and Antiochia were Schools of Liberal Sciences and of Divinity was maintained in these Colledges for for a long time such Colledges were publique Seminaries of Learning wherein the most eminent Men for Godliness and Learning were employed until at last this so useful and godly work was also neglected and then godly Princes and Magistrates for supply of this want were moved to bestow maintenance and erect publique Universities of which as Albert Crantz witnesseth and is certainly known none was in Germany before an hundred years And so although there is no hope now to restore that ancient institution of a Canonical life yet seeing as yet even unto this day many famous both in Nobility and Learning are of that profession it should not be altogether despised nor forsaken but rather some remedy is to be used as the time will permit Yea and it seemeth Luther hath not written absurdly of it when he said That Bishopricks were Schools at the first as these ancient words do testifie Praepositus Decanus Scholasticus Cautor Canonici Vicarii Custos I wish they would do such things continue their ancient worthiness and dignities abide in their possessions were eminent and great Lords at least they would restore some teaching and compel the Canons Vicars and Choristers to hear one Lesson at least every day and in these Lessons the holy Scripture were expounded so Bishopricks were in some measure like unto Schools and as occasion shall require Pastors and Bishops might be more readily had And the advice of William Duranti Bishop of Mimata is not much different who thought it an expedient remedy against the sloth of the Clergy that according to the appointment of the universal Council at Lateran the Church which as a pious Mother should provide that some of the poorer sort being unable through poverty of their parents should not want opportunity of instruction would appoint Masters in every Cathedral Church and other Collegiate and honorable places and these Masters might teach the Clerks and secular poor ones of the City or Diocy and accept nothing for their teaching but should have Ecclesiastical Benefices or stipends from the Bishops or Chapters or Collegiates or other Prelates So far Cassander 5. After the death of Malcolm Cammore the Scots receive a Reformation More Rites in Scotland I would say Deformation according to the Rites of Rome and that by procurement of Queen Margaret saith Automn par 2. Hist cit 16. c. 8. Ioh. Bale Cent. 2. c. 58. in appen The Bishop understandeth the Romish Mass and other superstions which were brought hither at the first rise of the Bishops Likewise the same Margaret did agree with Pope Urban that the Kings of Scotland should be anointed with oyl and her Son Edgar was the first anointed King of Scotland Boet. l. 12. c. 13. But he and his Successors by that oyl had no accession to his power howbeit Popish writers have more esteem of anointed Kings as being more their own or bearing the mark of the Beast 6. As in the days of the Emperors Maurice and Phocas the Patriarchs Ambition of Bishops strove for primacy for preferment was their aim more then the teaching of souls or Christ's flock so in this Century we read of debates among the Bishops of England Spain and France and other Nations which of them should have the precedency as in England twixt the Bishops of Canterbury and York 7. About the year 1059. Aldred being presented unto the See of Worcester Avarice of a Pope went to Rome for his Palle as the custom was but could not obtain it for some misdemeanor in his words as they did alledge wherefore he did turn home and by the way he was robbed he went back and made his complaint unto Pope Nicolaus but all in vain Then Tostius Earl of Northumberland which had gone with the Bishop told the Pope to his face that his person was not to be respected in far Countreys seeing as he saw his neighbors even vile vagabonds despised him at home and he requireth the Pope to restore Aldred his lost goods or else he would make the truth known that by his means and craft it was taken away and more it will come to pass that the King of England hearing this will refuse to send St. Peter's
parts thereof Did not Bernard or whosoever was the Author of that Sermon say unto the Councel That the Imposthume was spread through all the body of the Church from the sole to the top the Bride was spoiled and even they which were called the Bridegrooms of the Church were not the friends of the Bridegroom And did not the Councel so far take with this rebuke that some Acts were made for Reformation but no Reformation did follow 14. Before I do leave Bernard here I do add an History from P. Soave in How the worship given unto the blessed Virgin came up by degrees Histor Conc. Triden lib. 2. concerning the degrees of the worship which is given unto the Virgin Mary After the impieties saith he of Nestorius dividing Christ making two sons and denying that he who was born of the Virgin Mary is God the Church desirous to ingraft this Catholique truth in the mindes of believers thought good to repeat often in the Churches both of the East and West these two words ãâã ãâã ãâã ãâã ãâã i. e. Mary the Mother of God This indeed was appointed for the honor of Christ but by little and little it was communicated unto the Mother and at last referred altogether unto her alone Upon the same ground when the use of Images became frequent they were wont to paint the babe Christ in the arms of his Mother the Virgin to testifie the worship which was due unto him even in that age but quickly they began to worship the Mother without the Son and he was added as a pendicle of the picture Thereafter Writers and Preachers especially who were given to speculation being miscarried with the wilfulness of the people which is powerful in such things as with a land-flood did omit the remembring of Christ and with earnestness strove to devise now praises epithets and sorts of religious worship unto the blessed Virgin So that about the year 1050. they devised for her honor the dayly Office which is distinguished into seven Canonical hours after the same maner as in former times it was wont to be done to the honor of God In one hundred years next following the veneration grew so that it seemed to have come unto the height those titles being given unto her which in the Scriptures are spoken of the Divine wisdom Among the priviledges then devised was that of universal freedom from original sin which opinion had been in the mindes onely of some private persons but was not yet come among the Ceremonies of the Church nor into the mindes of the learned About the year 1136. the Canons of Lions durst first bring it into the Service of the Church S. Bernard flourishing at that time for piety and learning before all the Divines of that age and so immoderate in the praises of the blessed Virgin that in some place he calleth her The neck of the Church as if by her all grace did flow from the Head nevertheless he sharply writeth against these Canons that without reason and without example of former times they had brought in so dangerous a novelty he confesseth that they had matter enough to commend the blessed Virgin but such ambitious novelty which is the mother of fondness the sister of superstition and daughter of levity could not please her In that Epistle of Bernard it is remarkable which P. Soave toucheth not that the Canons did alledge they had a writ of revelation for them Bernard dispiseth that saying Even as if any man could not produce a writ wherein the Virgin may seem to command to give the same worship unto her parents according to the word of God saying Honor thy father and mother I perswade my self easily to give no credit unto such writs that are not confirmed by reason nor certain Authority c. I say this is remarkable that Bernard did reject their pretended revelations as a means whereby they might have been deceived not in that onely but in other things and so I return unto the former History In the next age saith P. Soave the Scholastick Doctors of both Orders Franciscans and Dominicans did by their writs refute this opinion until the year 1300. when Iohannes Scotus a Franciscan having examined the reasons of this question diligently did at last flie unto the power of God and said God could do that she was never in sin or that she was obnoxious unto sin for a moment of time onely or for a short time and onely God knoweth which of the three was true but the first is most probable unless it be against the Authority of the Church or Scriptures The doctrine of this School-man famous in his time did all the Franciscan Friers follow for the most part but in this singular article they having boldly entered the gate that was opened by this Author they held it simply and absolutely to be true that he said might be and had propounded it as probable under a doubt and uncertain condition unless it be contrary unto Orthodox saith The Dominicans do fight constantly against it under the safeguard of Thomas a famous Doctor of that Order both for his excellent doctrine and for the commendation of P. Iohn 22. For he to hold down the Order of the Franciscans who for the most part did partake with Lewes the Emperor after his excommunication did commend that Doctor and advance his doctrine Behold upon what reason the Pope did ground his doctrine The shew of piety and Religion did prevail so that the opinion of the Franciscans did please almost them all it was accepted by the University of Paris which in the conceit of excellent doctrine went before all others and thereafter by the Councel of Basil after much disputation was approved and it was forbidden to preach or teach the contrary opinion which had place in these Nations that did approve that Councel At last Pope Sixtus IV. a Franciscan did publish two decrees of this point in the first Ann. 1476. he confirmed a new Officium that was gathered by Leonard Nogarol Protonotary and Indulgences were granted unto such as did keep that or did entertain it by their presence In the other he condemned as false and erroneous the assertion of such as say That the defence of her conception is heretical or thought that the celebration of that Office was a sin and all preachers and all others were denied of all holy things who held either this or the contrary opinion to be heretical because that controversie was not determined by the Roman Church and Apostolical See But here was not an end of the contention hatred swelling more and more twixt these two Orders and yearly renewed in the moneth of December so that Pope Leo X. putting to his helping hand thought to have ended the strife and for that cause did write unto many but the change of Religion in Germany changed his thoughts unto other weightier things and as they are wont in a besiedged City they leave factions and
new named Peter Abbot of Cluniac wrote against him and imputeth these as errors unto him 1. Altars should be broken down 2. Sacrifices for the dead are foolishness and impieties 3. Priests and Monks should have wives rather then burn in filthiness and whoredom 4. Crosses should not be worshipped and should be removed as superstitious 5. Churches should not be so sumptuous but seeing they are not necessary should rather be cast down 6. God is but mocked with the songs that Monks and Priests do chant in the Churches 7. The forbidding of meats on certain days is but superstitious 8. We should believe onely the Canonical Scriptures and the writings of the Fathers have not the like Authority Albeit this Abbot did write bitterly against him and imputed other things unto him yet he sheweth not obscurely that wrong was done unto him and he saith Because it is not manifest unto me that he thinketh or preacheth so I will suspend my answer until I shall finde undoubted certainly I should not rashly assent unto that deceitful monster of report Ex lib. 1. Ep. 1 2. He began to preach about the year 1126. After him his disciple Henry a Monk continued preaching the same doctrine Guilerm an Abbot writing the life of Bernard lib. 3. cap 5. saith of this Henry He denied the grace of baptism unto infants he dispised the prayers and oblations for the dead the excommunications of Priests the pilgrimages of believers the sumptuous buildings of Churches the idleness of festival days the consectation of chrisme and oyl and all the Ordinances of the Church He sheweth there that the people sent for Bernard to come against him but he refused until Albericus Bishop of Ostia was sent Legate against him and he perswadeth Bernard to go with him unto Tolouse And then Bernard wrote his 240. Epistle unto Hildefonsus Count of S. Giles against this Henry and complaineth that by that mans preaching Churches were without people people without Priests Priests without reverence and Christians without Christ the Churches were accounted Synagogues Sacraments not holy things and holy days wanted solemnities men died in their sins without penance nor guarded with the holy communion He writeth against his life and calleth him an apostate because being a Monk he had returned to the lusts of the flesh as a dog to his vomit and a player at dice. It is certain as the proverb is Bernard saw not all things and howbeit he writ bitterly against him yet he commendeth him as a learned man and calleth him a wolf under a sheeps fleece he had then the shew of godliness yea and he was so reverenced that the people did follow him and though the man might be truly so blotted in his life yet we see that some errors were taxed by him and he was allowed and followed by the people for taxing these errors Debruis was burnt at Tolouse and Albericus carried Henry into Italy Their books were burnt that we can finde nothing of them but by the hands of their adversaries who may be thought to have dealt with them as the Heathens and Jews dealt with the Primitive Church that is bely them 17. Potho a Priest of Prumia wrote De statu domus Dei where are these passages Lib. 1. Liberty of will is lost and we are brought into captivity Lib. 2. With us is but one word to wit the word which was made flesh and one sacrifice which was once offered by the Mediator of the New Testament and doth make perfect for ever them who are sanctified Lib. 3. The holy Church is built on a rock and continueth in all adversities with immoveable certainty And after he hath largely rebuked the hypocrisie ambition and avarice of the Clergy he concludeth saying Seeing ambition reigneth in them how can they adorn the profession of Christ by word or works Catal. test ver lib. 14. 18. The poor men of Lions began a new Sect of Monkery as Bellarmin Of the Waldenses speaketh De Monach. cap. 4. and went to Rome to have their Religion confirmed by Pope Alexander III. but because it was mixed with sundry Heresies as he speaketh they were rejected and their Religion was condemned The History of these men is worthy of knowledge as many have written against them and others for them About the year 1150. was a rich Merchant at Lions of good reputation for wealth and prudence Peter Waldius or Waldensis so surnamed from Waldy a Village in the East borders of France afterwards called Vandra It happened on a day when the elder men of Lions were assembled that one fell down and died suddenly this spectacle gave occasion unto this Peter of thinking upon the frailty of this life and the vanity of mens cares for so brittle a thing wherefore he resolveth to be more mindeful of that eternal life First to this end he purchaseth a Bible which in those days was not forbidden yet very rare in the hands of either Laicks or Clergy and like the man desirous to buy the jewel he spent the rest of his days in seeking the water of life that which he learned he imparted it unto his family and catechised them His maner of instructing was so familiar and effectual that sundry of his neighbors were desirous to hear him he was no less willing to teach them and informed them not of private fantasies but expounded the holy Scriptures and translated some parts thereof into the French Language Ia. Thuan. ad Ann. 1550. The Priests were offended and like dogs who neither can eat hay nor suffer the oxen to eat they charged him to leave such work and put not his hand into their harvest unless he will bring worse upon himself The man cared more for conscience then their menaces and followed his course nor did the people abstain from his company Some made better progress with him then they had done before and became his colleagues in teaching others Wherefore John Arch-Bishop of Lions excommunicated him and all his followers and did confiscate all their goods So after five years they were scattered some seeking place of residence in one Countrey and some in another Wheresoever they went they purchased the praise of good conversation and by way of pity were called the poor men of Lions as indeed they were deprived of their goods and not professors of poverty as our adversaries speak of them They were also called Leonistae from the same City which by some is called Leon and they were called Insabbatati or Inzabbatati not because they kept not the holy days nor because they followed the Jewish Sabbath but from Zabata or Zabati which is an up-land shoe as Ia. Vsser de Eccles statu cap. 6. sheweth from Nic. Eimeric in par 2. direct Inquisit because upon their shoe they had a certain sign whereby they knew one another Afterwards other names were given unto them from the places of their abode as Tolosani Albigenses Caprarienses c. and from their Teachers they were
eighth are contrary unto the above-named Articles of Aen. Sylvius and Naucler That the seventh is a calumny appeareth by that they did condemn the begging of Friers and Freher pag. 231. saith their Teachers are Weavers and Taylors they heap not up riches but are content with necessaries and pag. 253. he hath an answer of theirs unto Augustin Olomucen where they say we are not ashamed of our Priests for that they purchase their livings by their handy work because so the doctrine and Apostolical example teacheth us c. And it is clear that their condition did so require and they did judge that the truth of the Gospel and reproaches for Christ were greater riches then the treasures of Egypt It is objected also that Peter Waldo was a Lay-man and so wanting a call or orders he could not confer it on others But Matth. Parisiensis ad An. 1223. testifieth that many Bishops turned unto them and that they had an Arch-Bishop Bartholomew who consecrated other Bishops and Ministers So albeit at the first the man began to teach his own family onely yet afterwards their number increasing they wanted not lawful teachers Some object that they refused Baptism unto Infants and others say They despised the Old Testament but those are contrary unto their confession It may also be objected that in their confession they acknowledged seven Sacraments but consider the description and use of those which they call Sacraments and the difference shall be found of no great weight all those things being well weighed we need not doubt to joyn hands with the Waldenses as with our elder Brethren nor can the Papists deny that our Church is older then Luther I say with Brethren not as Fathers because their doctrine and ours is not originally from them but from Christ and the sacred Scriptures 19. It remaineth to shew how the Waldenses were persecuted In the The persecution of the Waldenses year 1163. Ecbert a Monk had disputed at Colein August 2. with Arnold Marsilius and Theodorick who had come from Flanders because they would not yield Arnold with seven men and two women were burnt the next day When they were in the fire Arnold was heard to say unto his Brethren Be constant in the faith ex Caesari Heisterb lib. 5. cap. 19. Theodorick escaped at that time but afterwards he with some others was burnt at Binna The same year Pope Alexander III. in a Synod at Towers accurseth them all without any special mention of their doctrine and he accurseth all that bought or sold with them Ann. 1170. the same Pope sent a Cardinal unto Tolouse to persecute them there at that time two left their profession and he gave them places of Canons Hovedan Annal. par 2. testifieth that Oliverius and some others which were called good men were brought into Inquisition in the Province of Tolouse by Peter Arch-Bishop of Narbon Girald Albien and others all the people beholding the spectacle Their preachers were called in Lombardy Consolati in Germany and France Boni homines An. 1178. Peter Cardinal of S. Chysogono was sent again to Tolouse where he and Lewes King of France and Henry King of England against the Albigenses but there came little or no speed Continuator Rober. Monten and from thence they sent Reginald Bishop of Bathonien and Henry Abbot of Clareval in the Diocy of Albia in the Legate's name to charge Roger Lord of that Land to purge his Territories from those Heretiques because he would not give obedience nor his presence they accursed him Rog. Hov. lo. cit The next year the same Pope in a Councel at Rome accurseth them all the decree is in Tom. 4. Council printed at Rome neither is any mention of their errors in it After two years that Abbot being made Bishop of Albanen and a Cardinal was sent into Gascony but in vain saith Altisiod Cronol ad An. 1181. for so soon as the poor men had liberty they returned unto their profession An. 1183. in the Village Bituricen 5000. were killed in one day whom they called Catharelli or more contemptuously Ruptarii Guil. Armorica in Gestis Philippi Frumald Bishop of Atrebat imprisoned Adam and Radulph with other two because he was sick William Bishop of Rhems came thither with the same Philip and caused them to be burnt The next Pope Lucius in a Councel at Verona where the Emperor Frederik was present accursed all the Waldenses so did Urban III. and Clemens III. as witnesseth Andr. Favin in Hist Navar. lib. 5. and we will hear more of their persecution hereafter Ia. Vsser in Eccless statu cap. 8 10. 20. Radevic a Canon Frising wrote two Books of the life of the Emperor Frederick I. lib. 1. cap. 10. he speaking of Pope Adrian saith Let us hear the beast that hath a face like a lamb and speaketh as a dragon 21. William Arch-Bishop of Senon wrote unto Pope Alexander III. thus Let your Excellency most holy Father hear patiently what we say for our soul is in bitterness and so is your devoted Son the most Christian King of France how all the Church of France is troubled with scandals flowing in time of your Apostleship from the Apostolical See Seeing as our Nation saith Satan is let loose there to the ruine of all the Church there Christ is crucified again and manifestly sacrilegious persons and murtherers go free Baron ad An. 1170. ex Manuscrip Vatic At the same time Stephan Tronac in epist 86. ad Ioh. Pictavi which is printed with the Epistles of Gerebert said I know not Father whether the 1000. years be expired when Satan should be loosed but we see his servants so loose that they binde God's servants Vsser lib. cit cap. 3. 22. Peter a Parisian Monk being of great age died Ann. 1167. in his Book De Verbo Abbreviat he commendeth God's word and taxeth the idleness and impieties of Priests the curiosity of School-men the multitude and abuses of Masses the multitude of mens traditions whereby the precepts of God are made void he calleth Indulgences a godly deceit He sheweth how Lucas a Bishop of Hungary had excommunicated a Lay-man for a crime the man ran to Pope Alexander III. and obtained absolution for money but the Bishop regarded not the Pope's threatnings but did excommunicate the man again and the third time for his obstinacy wherefore the Pope did excommunicate the Bishop but Lucas dispised his curses as unjust and never sought absolution nevertheless this Bishop was highly accounted after his death and was called St. Lucas Catal. test ver 23. Bernard Clunicen about that time wrote a large satyr not sparing the Pope nor Cardinals of which are here some passages ex Catal. test ver lib. 14. Pontificalia corda carentia corde probavit Pontificalia corda pecunia contenebravit Pontificum status antè fuit ratus integer antè Ille statum dabat ordine nunc labat ille labante Qui super hoc mare debuerat dare se quasi
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
words but they have done it wickedly as will appear hereafter 29. Gratian an Hetrurian and Monk of Bononia did out of the Canons The Canon Law of ancient Synods and decrees of Popes and sentences of Fathers and some forged writings of late Monks compile and amass the volume of the Canon Law which they call Decreta and Causae These were afterwards augmented by the Popes adding the Decretals and Extravagants and they are commented by the School-men Gratian took this work in hand in imitation of Lotharius the Emperor who had caused the Civil Laws to be digested into a method and he gathered these books so that by addition substraction or changing of a word or letter one or more he made all to serve the present times For example whereas Augustin de Doctr. Christ l. 2. c. 8. saith In Canonicis Scripturis Ecclesiarum Catholicarum quamplurium authoritatem sequatur inter quas sane illae sunt quas Apostolicae sedes habere epistolas accipere meruerunt Gratian Dist 19. c. In Canonicis hath them thus Inter quas Scriptur as Canonitas sane illae sunt quas Apostolica sedes ab ea aliae accipere meruerunt epistolas 2. In the sixth Councel at Carthage the Can. 165. saith Ad transmarina qui putaverit appellandum à nullo intra Africam in communione recipiatur This Canon speaketh absolutely and was made especially against appeals unto Rome But Gratian repeating it Caus 2. qu. 6. c. Placuit addeth Nisi forte Romanam sedem appellaverit 3. Pope Gregory lib. 9. epist 41. saith Scripsit mihi tua dilectio piissimum dominum nostrum speaking of the Emperor reverendissimo fratri meo Iohanni primae Iustinianae Episcopo pro agritudine capitis quam patitur praecipere succedi But Gratian Caus 7. qu. 1. c. Scripsit repeateth it thus Scripsit tua dilectio me reverendissimo fratri Iohanni pi Iust epis praecipere succedi 4. That common saying Petri successionem non habent qui Petri fidem non habent Gratian considering that hereby the succession of Peter might be called into question De poenit dist 1. c. potest saith Qui Petri sedem non habent Hear what a Papist judgeth of these Decrees Corn. Agrippa sometime Doctor utriusque Iuris in his Book De vanitat scient cap. 92. saith From the Civil Law hath flowed the Canon Law which may seem unto many to be very holy it doth so cover the precepts of covetousness and forms of robbing with the shew of godliness albeit very few things in it belong unto godliness religion or the worship of God besides that some things are contrary and fight against the word of God and all the rest are nothing but chidings pleas prides pomps gain or lucre and the pleasures of Popes which are not content with the Canons prescribed by the Fathers unless they do heap up Decrees Extravagants that there is no end of making Canons such is the ambition meer pleasure of Popes The School of Paris did openly detest and reprove this erroneous intolerable temerity I will not say heresie Out of these Canons and Decrees we have learned that the patrimony of Christ is Kingdoms donations foundations riches and possessions and that the Priesthood of Christ and primacy of the Church is Empire and Kingdom and that the sword of Christ is temporal jurisdiction and power and that the rock which is the foundation of the Church is the person of the Pope and that Bishops are not servants or Ministers of the Church but heads thereof and the goods of the Church are not the doctrine of the Gospel zeal of faith contempt of the world but tributes tithes offerings collects purples mitres gold silver jewels lands beasts authority it belongeth unto the Popes to manage battels break covenants loose oaths absolve from obedience and to make the house of prayer become a den of thieves so that a Pope may depose a Bishop without a cause he may dispose of other mens goods he cannot commit simony he may dispense against a vow against an oath and the law of nature nor may any man say unto him What doest thou yea and they say that for a weighty cause he may dispense against all the new Testament he may thrust down to hell a third part or more of Christian souls Agrippa in that place hath more of the matter and scope of the Canon Law and for instance I will name Dist 40. c. Si Papa If the Pope be found to neglect either his own salvation or his brethrens be unprofitable and slack in his office silent in that which is good hurtful to himself and all others yea though he lead with him innumerable people in troops to the first slave of hell yet let no mortal presume to finde fault with his doings And nevertheless in these Decrees we may finde not a few stops of Antiquity and some part of the doctrine and practise of the primitive Church even then remaining as I have touched in some places and more may be added as Dist 39. cap. 8. If as the Apostle saith Christ be the power of God and the wisdom of God and he which knoweth not the Scriptures knoweth not the wisdom and power of God then the ignorance of the Scriptures is the ignorance of Christ Dist 9. c. he saith from Augustine I have learned to give such fear and honor unto these books of the Scripture onely which now are called Canonical that I believe certainly none of their Authors could err in writing and if I finde any thing in them that seemeth contrary unto truth I doubt not but there is an escape in the Book or the Translator hath not attained the right meaning or that I do not understand it but I do read other books so that whatsoever was their holiness or learning yet I think it not true because they have thought so but because they could perswade me by other Authors or by the Canonical Scriptures or by probable reasons And Dist 8. cap. Si consuetudinem If you do object custom it is to be observed that the Lord saith I am the way the truth and life he saith not I am custom but I am truth and truly to use the words of blessed Cyprian whatsoever be the custom how old soever or common it be it must not in any respect be preferred unto truth and use which is contrary unto truth must be abolished Dist 16. c. Canones These that are called the Canons of the Apostles are known to be forged in the name of the Apostles by Hereticks although some good things be in them yet it is certain that they are not from Canonical or Apostolical Authority And c. Clementis All the Fathers do reckon the book of Clemens that is the travels of Peter and the Canons of the Apostles among the Apocrypha Dist 36. c. Si quis These be the two works of the high Priest to learn from God by reading the Scriptures and by frequent meditation
them the Books of his Court as the But of their faith when they enquire they ask nothing but Believest thou in the Church of Rome and if it be answered affirmatively they say But the Church of Rome judgeth this proposition heretical and scandalous unto godly ears or derogatory unto the power of the Church and so they compel the man unto a recantation But if he who is examined do profess to maintain his opinion by testimony of Scripture or by reasoning they make a noise and blowing their cheeks they say You have not to deal with Batchelors or raw Students but with your Judges you come not to argue and jangle but you must answer simply whether you will acknowledge the Decree of the Roman Church and revoke what you have said If the man will not they shew him faggots and say We must deal with Hereticks not by arguments and Scripture but by these c. A third sort of locusts were the A third Order Carmelites a more ancient sort indeed for they had been many ages at mount Carmel even under the Soldan but when they changed their habit they were all banished and coming into Europe were confirmed by Pope Honorius the III. Their habit was white their rule was to accept from any man and do nothing but at command of their Superior to deceive the people with glossing words under pretence of long prayer Those were once conjunct with the Franciscans in the Inquisition but when they saw the people hated them for the cruelty of that office they forsook it as I. Bale in Catal. pag. 546. hath marked from the Bull of Pope Alexander the IV. A fourth sort was the Crucigeri which began as Pol. Virg. de inven rer lib. 7. cap. 3. hath it in this maner INNOCENTIUS the III. directed against the Albigenses a great number of Soldiers intended against the Turks they had received their badge of the cross Those all were slain and the Pope canonized them all and for their honor he began such an Order and gave them priviledges Pope Alexander the IV. dreamed that he saw St. Augustin and therefore he called all the Augustinians out of the woods and desarts and caused them to dwell in Cities and gave them exemptions and priviledges So about that time began many other Orders both of men women apart in their own Monasteries and some of both men and women in the same Monastery but for shame in divers parts and both sorts under the command of a woman as the Order of St. Clara the Sister of Francis the Minorite and of St. Briget About the year 1252. the Minorites began to teach Aristotle that they might be the more able to deceive with Sophistry Innocentius the IV. thereupon said Now Philosophy sitteth like a whore to wit saith Matth. Parisien as another Caiaphas he prophesied truly If he knew that she was a whore why did he suffer her to occupy the chair of her Mistress because he would shew that wittingly and willingly he had given a bill of divorcement unto the holy Scriptures Scholastick Theology was the proper exercise of these two Sects of Friers and they did still extinguish the few and little sparks of truth For the Scholastick Divinity had as it were three ages the first from the year 1120. until the year 1212. the Doctors of Their ages this age are reckoned Anselm Arch-Bishop of Canterbury Hugo de St. Victor a German Richard de St. Victor a Scot Gratian the Compiler of the Decrees Peter Lombard Master of the Sentences his colleague Blandinus Rupertus Tuitiensis Hugo de Ponto Hugo the Cardinal and first Compiler of Concordantiae Biblicae Leo Tuscus Gulielm Altisiodorensis Vincentius Gallus Alexander de Ales alias Fons vitae an English who wrote the first Commentaries on Lombard Gualter Pictaviensis Alfonsus Tostatus or Abulensis c. The second age began with Albertus Magnus Professor once at Paris and then at Colein his disciple Thomas de Aquino Doctor irrefragabilis Aegidius Romanus Primate of Aquitania Johannes Scotus Subtilis Doctor Richardus de Media villa Alanus de Insulis Augustinus de Ancona Nicolaus de Lyra Cardinal Bonaventura Sepharicus Doctor Durandus de St. Portiano not the worst of them Gulielmus Occam about the year 1330. c. These were diligent in studying reading and writing but as the Arrians Novatians and other Hereticks in former times did trust in their subtil disputes so these for the most part forsake the certainty of Scriptures despise the simplicity of the Fathers delight in the subtilty of distinctions and curious questions and were readier to wrangle and jangle with ostentation of wit then to search the truth in love desirous to maintain opinions that they have coyned and not to follow Divine oracles faining new words and pratling of verbalities realities hecceities and what other frivolous words they can devise to paint and disguise their errors And when they have talked so highly that few can understand their discourse then they are called sublime Doctors and what one did coyn another did oppose and refute In their disputes they seldom bring texts of Scripture for confirmation or grounds but so saith the Philosopher or so saith the Master meaning Aristotle and Lombard or so saith such a Father And others among them whose sagacity cannot soar aloft do write of the power of the Pope and miracles of Saints they forge plausible or terrible fables advance the reliques and Histories of this or that Saint still mixing their own lyes I leave the third age of Scholastick unto its own place These of that second age have added Their novations 1. Transubstantiation 2. Auricular confession many errors unto the former as for example 1. Peter Lombard could not tell whether the change of the bread in the Sacrament were formal or accidental but these held transubstantion and concomitancy From this root sprang a wood of intricate questions that the world knew not before which demonstrateth the novelty of the error as 1. What giveth immediately the form unto the Sacrament Pope Innocentius the III. lib. 4. de Myster cap. 6. saith Christ used no words in the consecration but onely did consecrate by his Divine power But Tho. Aquin. in Sum. par 3. qu. 76. ar 1. ad 1. saith Against this are the words of the Gospel which say Christ blessed and certainly that blessing was done by some words therefore the words of Innocentius are spoken opinative magis quà m determinative For clearing this point he sheweth a little before a new distinction between this Sacrament and all other Sacraments to wit the form of other Sacraments import the use of the matter but the form of this importeth onely the consecration of the matter which saith he consists in consubstantiation 2. Whether the substance of the bread remain after the consecration they conclude this negative 3. Whether the substance of the bread be turned into nothing or into materiam primam or into the body of Christ 4.
premunitions resignations in favors commenda's dispensations of age of order irregularity and bodily faults Item the tribute for the favor of expectations from devolutions from Benefices ere they be vacant for priviledges and exemptions of not visiting agreements of reconciled persons transactions that are made with the Pope's good pleasure for exchange of Benefices with dispensation Episcopal mandats expeditions in forma vel ratione congrui for creating Prothonotaries and Notaries Apostolical for letters of colleagues or fellow-helpers for letters of lesser or higher justice for Dignities Secular and Ecclesiastical for new foundations or change of the ancients for reduction of Regular Monasteries into the condition of Secular for restitution in integrum for the fruit to be had in time of absence for legitimations for porcative altars for non obstantiis for dispensations to Secular Canons for revocations and ranversings for tolerations of concubines usually termed Toleramus for rescriptions unto pleas c. Of this merchandise is a Papal book with this inscription Taxa Cancellariae Apostolicae cum Notabilibus juxta stylum hodicrnum Curiae Romanae In this book is a sentence exprest in these words And note diligently that these favors and dispensations are not granted unto poor folks And what gain is amassed of these particulars take an example from the grievances of the Parliament of Paris which they did present unto King Lewes the XI and which was translated into Latin and printed three several times cum privilegto Regis Art 72. And that we may demonstrate particularly how much the Realm hath been exhausted of moneys within these three years it is observed that in the time of Pope Pius twenty and more Arch-Bishopricks and Bishopricks were vacant within the Realm and without doubt partly for the annual tribute which they call Annata and partly for the accessory and extraordinary charges from every City 6000. crowns were paid in sum 120000. crown Art 68. More then sixty Abbeys did vake whereof each one hath paid 2000. crowns at least in sum 120000. Art 74. At the same time Priories Deanries Provestries Preceptories and such other Dignities which are not honored with the Crosier were vacant no fewer then two hundred and for each of these Benefices were paid five hundred crowns in sum 100000. crowns Art 75. It is certain that in the Realm are at least 100000. Parishes and there is none of them in which some man hath not obtained some grace or favor expective and for each one of these were paid 25. crowns partly for the expenses of the way or journey partly for writing the Bulls for the non obstantiis prerogatives annullations and other special causes which depend upon these expectative graces as also for the executorial process that were made upon the same graces in sum 2500000. crowns So far the Parliament of Paris Summa summarum is 2840000. crowns This was paid in three years As also it is found that the tax of vacancies accounted in the books of the Camera from Cathedral Churches and Abbeys in France do every sixth year amount to the sum of 697750. lievers besides Prelacies which are not taxed and other Benefices the exactions of which do almost amount unto the same sum Pag. 77. There was a book printed at Paris An. 1520. with the priviledge of the Parliament of Paris on June 6. of the same year with this title Taxa Cancellariae Apostolicae taxa sacra poenitentiariae item Apostolicae where fol. 36. may be seen the prices and merchandise Apostolical of absolutions Absolution for a Monk wearing pointed shoes and a coat tied up 7. s. Absolutions for a Priest that hath confirmed in marriage persons within degrees forbidden 7. s. For him that hath known a woman within the Church and hath committed other villanies 6. s. For a Priest that hath married persons privily and hath been present at their clandestin weddings 7. s. For a Laick who hath stolen holy things out of a holy place 7. s. For him which hath carnally known his mother sister or his kinswomen by blood or marriage or his godmother 5. s. For him which hath defloured a virgin 6. s. For perjury 6. s. For a Laick which hath killed an Abbot or any Priest inferior unto a Bishop or a Monk or Clerk 7 8 or 9. s. Absolution for the murther of a Laick by a Laick 5. s. For a Priest Dean or Clerk when his supplication is signed with Fiat 18 or 16. s. For him which hath killed his father mother brother sister wife or any kinsman being a Laick because if any of them were a Clerk the murtherer is bound to visit the Apostolical See 5 or 7. s. For a man that hath smitten his wife so that thereupon she hath a mischance or hath brought forth before the time 6. s. For a woman which hath taken any drink or done any other thing to destroy her birth after it was quickened in her belly 5. s. Is not the condition of Christians miserable and hath need to be bewailed So that Fla. Blondus lib. 3. Romae instauratae hath written truly Now the Princes of the world do adore and worship the perpetual Dictator the high Priest and all Europe almost sendeth unto Rome now greater tribute or certainly equal unto ancient times in so far but as every City do receive Priestly benefits from the Bishop of Rome So far Blondus And that this may be understood I shall adjoyn the words of Suetonius in the life of Julius Caesar where writing of France he saith He brought all France into the form of a Province and laid on them to pay yearly in name of tribute four hundred Sestertium and Eutropius lib. 6. saith the same which sum according to the supputation of Budaeus de Asse The Schism betwixt the Latin and Greek Churches is 1000000. crowns or a Million So far ex Bru. Fulm 10. When the Latins did reign in Constantinople the Greek Church was in some manner made subject unto Rome until the year 1230. at this time the seam-ript coat was rent in sunder upon this occasion A certain Bishop was elected unto an Arch-Bishoprick in Greece and came to Rome to be confirmed but could not obtain confirmation unless he would pay a great sum of money unto Pope Gregory the IX The Bishop detesting simony refuseth and returning without confirmation declareth unto the Nobility of the Land the matter as it was others which had been with him did testifie the same Wherefore all the Greeks made a general separation from the Church of Rome After seven years Germanus Patriarch of Constantinople wrote unto the same Gregory humbly intreating to advise upon some means of unity that the truth on both sides being debated by Scriptures the erring party might be reduced the slander be removed and unity be restored offering also that notwithstanding his old and feeble age he would meet him in the middle way The Pope replieth Christ said to Peter Thou art Cephas the power of judging
the Articles of faith belongeth unto the Pope lineally In a word he refuseth to call the matter into question Immediately he excommunicateth all the Greek Church and he chargeth all Christians to take the sign of the Cross and fight against the Greeks as Turks Then Germanus wrote again unto the Pope shewing the incommodities of discord the naughtiness of his excommunication and his opposition rather then succession unto Peter for Peter did instruct all Pastors to feed the flock of God and to care for it not by constraint but of a willing minde not for filthy lucre but of readiness not as they were Lords As for himself that did appertain unto him said he which is written in chap. 1. of the same Epistle We rejoyce though we be in heaviness through manifold tentations Briefly he entreateth the Pope to look into Christ's Gospel and the Epistles of the Apostles and the Divinity books of ancient writers that whosoever hath gone astray may be reformed seeing they both pretend sincerity of faith and doctrine He wrote also another Letter unto the Cardinals of the Latin Church shewing the utility of Councel seeing God giveth not all wisdom unto one man that men may be united by mutual communication then exhorting unto unity as they had been formerly If we have fallen saith he raise ye us up I mean not a bodily but a spiritual rising at that time they were subject unto the Latins and he waveth to speak of that liberty and we shall confess our selves debtors unto you but if the scandal hath begun at old Rome read what Paul writeth unto the Galathians When Peter came into Antiochia I withstood him to his face for he was worthy of rebuke and nevertheless we may holily judge that that resistance was not a cause of discord but of searching the truth and of deeper disputation for they continued firm in the bond of love conformable in faith and doctrine and no way divided with ambition nor avarice Oh if we were like them Thirdly He sheweth that the Schism of the Church proceedeth onely from the oppression tyranny and exactions of the Roman Church which of a mother is become a step-dame and wholly coveteth to make Nations tributary unto her and to make Kings her vassals and gapeth after gold and silver contrary unto St. Peter who said Gold and silver have I none Fourthly He sheweth what Churches keep the Orthodox faith with the Greek Church to wit the Ethiopians inhabiting the greatest part of the South Syrians Iberi Alani Gothi Charari innumerable people of Russia and the Kingdom of Bulgaria all which acknowledge the Greek Church as their mother He closeth praying that Christ who for our sins became man and is the onely head of the Church would unite the Greek Church with her sister the Latin Church of old Rome in wholesome doctrine and brotherly love When the Pope had read those Letters he sent an Army unto Constantinople under the sign of the Cross to fight against the Greeks Mat. Paris ad An. 1237. Then Germanus and the Patriarch of Antiochia did excommunicate the Pope in their several Synods Among other Articles contrary unto the Bishop of Rome they did consent that Antioch should be preferred unto Rome because Peter sat there and was but crucified at Rome Idem ad An. 1238. Is it any doubt then which of the two Churches can with good reason be called Orthodox seeing the one sought to be tried by the Scriptures and the other would not 11. In the last Diet of Germany gathered at Regensburgh against Pope Eberhard's oration against the Pope Gregory the IX and his Legate Albert Eberhard Bishop of Salzburgh had a Sermon which is in Aventin Annal. lib. 6. and is repeated by many the sum is After the preface concerning love as the badge of Christians whereby they should be distinguished from the Soldiers of the infernal Jupiter he saith Christ our Savior Lord and God hath often forewarned us to take heed of false Christs and false Prophets who being covered with a sheeps skin that is a Christian name and title of high Priest seek to domineer over us and to deceive us he hath taught us to know them by their thorns and works of avarice luxury contention hatred envy wars miseries of discord and ambition by such words what hath the heavenly Emperor more clearly pointed at then the Pharises and Scribes of Babylon unless we be blinde we may see a most cruel wolf under a sheeps skin the title of the high Priest the Romish Priests Flamines take Arms against all Christians by daring and deceiving and raising wars after wars they are become great they kill and massacre the sheep they thrust peace and concord from the earth they bring all men low that they may devour all men and bring all men into slavery they provide not for the good of the flock as a shepheard should do righteousness faileth but impiety covetousness ambition and lust waxeth the weak and good men are a prey unto the wicked and onely bad men are wealthy Christ forbad to hate our enemies and commanded to love them by doing them good to engage them but contrarily the Romanists do violate holythings when they have sworn into a covenant they abuse the name of God and deceive men they are ingrateful unto their benefactors and recompense good with evil deeds and with great shew of piety they deceive betray strive and fight they will have us to resist divine Majesty heavenly providence nature and the supream power which God hath ordained A hundred and seventy years since Hildebrand did first under shew of Religion lay the ground of Antichrists Kingdom he first began this unhappy war which hitherto hath been continued by his Successors first they did exclude the Emperor from their Pontificial Assemblies and transferred them unto the people and Priests then they deluded the people and excluded them also now they would make us slaves that they may reign alone and when they have tasted of Imperial dignity and know both their own and their adversaries power they will pretend the specious shew of erecting the liberty of the Church to domineer and oppress Christian liberty Believe what ye see they will not cease until the Emperor be brought under the honor of the Roman Empire be destroyed true shepheards who would feed the flock be oppressed the dogs who can bark be out of the way and then they will turn all things topsie turvy and domineer over us whether we will or not The supream Majesty took on him the form of a servant and did serve his disciples when he washed their feet but those Flamines of Babylon will nothing but reign and cannot endure an equal they will not cease until they have trod all under their feet and sit in the Temple of God and be exalted above all that is worshipped their hunger of riches and thirst of honors is unsatiable the more ye give unto the avaricious he coveteth the
more contrary unto the Apostles or more hateful unto Christ Jesus then to destroy souls by defrauding them of the Ministry ..... In a word the holiness of the Apostolical seat cannot do any thing but unto edification and not to destruction for this is the fulness of power to edification But those things which they call Provisions are not to edification but most manifest destruction The Pope hearing this Letter foamed as in a rage and sware by Peter and Paul that he would hurl such a phrenetick wretch into confusion which durst so boldly controle his command and make him a fable unto the world Is not the King of England our vassal yea and slave whom I at my nod may thrust into prison The Cardinals namely Aegidius a Spaniard and some others touched in conscience could scarcely appease his fury and among other words they said To confess the truth unto your Holiness it is true what he saith and we cannot condemn him for it he is a Catholick man more holy and religious then we our selves are and as it is judged amongst all the Prelates there is none better nor his equal this is not unknown universally nor can our contradiction avail against him wherefore we think best to pass by such a thing lest perhaps some tumult arise thereupon especially seeing it is manifest unto all men that once must come a defection and departure from the Church of Rome When Robert lay on his death bed he said unto the brethren coming to visit him Heresid is an opinion taken up by human sense contrary Heresie white unto the holy Scriptures openly avowed and pertinaciously maintained Is not Innocentius therefore an Heretick and since Christ came into the The Pope an Heretick and Antichrist World to save souls may not the Pope be justly called the Antichrist who feareth not to destroy souls The Pope doth impudently annul the priviledges of his Ancestours .... and therefore the contemner should be contemned according to that saying of Esay Wo to thee who despisest ..... Matth. Parisien 9. In the year 1240. a Carthusian Monk at Cambridge said openly before Otho the Legate Gregory is not the head of the Chutch but there is another head thereof Satan is loosed the Pope is an Heretick Gregory which is called Pope defileth the Church and the World The Legate said unto him Is not power given from above unto the Pope to loose and bind souls and to exerce the charge of Peter on earth The Monk replied How can I think that such power as was given unto Peter is given to a Simoniack and Usurer yea and who is defiled with greater crimes The Legate did blush for shame and said We may not strive in words with a fool Idem 10. Seval Arch-Bishop of York followed in the same footsteps when he saw the pride of the Pope usurping and tyrannizing above the Kings he was astonished and in the grief of his heart he intreated Pope Alexander the IV. by Letters that he would leave off from such daily enormities or at least refrain himself and follow the example of good men that he would feed Christ's Lambs as Peter did and not pull the skins off them and devour them like an hungry Wolf The Pope had given the fattest of his Benefices unto some wanton young men and ignorant of the language as he made Jordanus Dean of York c. Seval would admit none of them wherefore the Pope excommunicated him with bells and candles He could suffer these ceremonies but he could not suffer strangers to be set over the people and the more he was cursed by the Pope he was the more beloved of the people and they did bless him yet quietly for fear of the Romans Although he was not murthered yet for his sufferings he was called a Martyr Idem ad An. 1257. 11. Matthew of Paris whom I have often named was a Benedictine of Saint Alban he wrote the History of England from the days of William the Conqueror until the year of his own death 1260. where he describeth how others spoke against the abomination of Antichrist to the end that posterity might know and abhor it and thereby he giveth us to understand what were his own thoughts as here and there he expresseth himself e. g. ad An. 1237. he saith It is manifestly known that the Church of Rome alas hath deserved the wrath of God for the guides thereof seek not the devotion of people but their full purses not to gain souls unto God but to collect revenues to themselves to oppress the religious and many ways impudently to catch other mens goods ...... hence ariseth grumbling among men and the wrath of God is provoked dayly Ad An. 1238. he calleth the Pope the Successor but not the imitator of Peter Ad An. 1245. he saith The Pope sent unto the King of Arragon and then unto the King of England craving that he may come and abide in their Kingdoms and the Nobility did refuse because the Papal Court was so infamous that the strength thereof went up unto the clouds Ad An. 1251. he saith The threatning of the Apostle may be thought to be fulfilled Vnless there be a departing the son of perdition shall not be revealed Behold that mens hearts depart and not their bodies from the Pope who is enraged like a step-father and from the Church of Rome which is cruel in persecuting like a step-mother 12. John Russel an English Gentleman who married the Widow of Walter Cumin Earl of Lenox about the year 1262. afterwards he purchased Letters from the Pope to summon a number of Scots to appear in England before the Legate for slandering his wife of witchcraft and poisoning her first husband The Scots dispised the citation alledging their ancient priviledge that Scotch men cannot be charged to answer without their own Country and so the summons turned to nothing saith Buchan Hist lib. 7. 13. Within some few years King Alexander the III. was encombred with The Lords and Bishops strive for precedency the pride of Priests and Monks saith the same Author there he understandeth certainly Bishops and Abbots which being enriched saith he by former Kings and enjoying long prosperity began to grow rank and would go before the Nobility as in wealth so in all other things or at least be equal with them The Noble men took this in ill part and dealt roughly with them wherefore they complain unto the King Whether he thought these injuries not to be so hainous as the Priests called them or if he thought that they were not without cause yet he made no account of them therefore the Bishops did excommunicate all the Noble men excepting the King only and with many threats do prepare themselves to go unto Rome Then the King calling to minde what broils Tho. Becket had raised in England by his ambition called the Bishops from their journey and compelled the Nobility to yeild unto their pride Thus the spiritual
small like a tree Then the Spirit of the Lord said unto me It signifieth the condition of the Roman Church Again he saith As I was the same way exercised I saw in the Spirit and behold a man walking in the same habit carrying sweet bread on his shoulders and very good wine by his side and he held in his hands a round stone biting it with his teeth as an hungry man biteth bread but he did nothing then two heads of Serpents came out of the stone and the Spirit of the Lord instructing me said This stone is unprofitable and curious questions wherewith the hungry souls are turmoiled when they leave substantial things And I said What meaneth those two heads He said The name of the one is Vain Glory and the other is Overthrow of Religion It is to be observed that about that time the chief questions in the Schools were Whether the bread of the Mass be turned into the body of Christ or whether the substance of it evacuateth what eateth a mouse when she eateth the Sacrament wherein subsisteth the accidents of the bread whether in Christ's body or by themselves c. Again he saith I saw a clear Cross of Silver like to the Cross of Tolouse but the twelve apples of it were like to vile apples that are cast out of the sea What is this Lord Jesus The Spirit said The Cross is the Church which shall be clear with pureness of life and shril with the clear voice of the truth preached Then I said What meaneth those rotten apples The humiliation of the Church-men which shall come to pass Here he prophecied of the Reformation Possevin in Apparto 2. calleth this Robert An excellent Preacher of the Word Mornay in Myster pag. 427. 6. Marsilius Paravinus wrote the book Defensor pacis about the year 1324. there he debateth the question between the Emperor and the Pope and by the holy Scriptures Laws Canons and Histories Ecclesiastical and Civil he maintaineth these positions Christ is the only head and foundation of Rare Theses in those days the Church He made none of the Apostles to be universal Vicar of the Church nor made he the other Apostles subject unto Peter It is more probable that Peter was never at Rome far less had he his seat there who had no fixed seat as also not any of the Apostles The fulness of power in any man is a manifest lye an execrable title the beginning of many evils and the use thereof should be discharged in a good Councel The authority of the keys is that judiciary power that consisteth in dispensing the Word the Sacraments and Discipline Christ whose Vicar the Pope calleth himself did never exercise temporal authority on earth he was subject unto the Magistrate and so were his Apostles after his ascension and they taught others to obey Princes If a Pope usurp temporal authority Princes should by the Law of God resist by word and deed or they are unjust and sin against God and those who fight for the Pope should be accounted the Soldiers of Satan Unto the Pope belongeth not the election nor confirmation of the Emperor but contrarily the Christian Prince with consent of Clergy and People should name the Pope or if one be chosen in his absence he should confirm him If the Pope go astray or be accursed the Emperor should reduce him into the way and judge him in a Councel When Peter lived he might have fallen and erred neither hath the Pope any priviledge against error That that Christ said to Peter I have prayed for thee is to be extended unto the other Apostles Only the Canon of the Bible is the fountain of truth against which Canon we may not believe either Pope or Church Concerning the sense of Scripture or any Article of the faith we may not believe the Pope and his Cardinals seeing not once have they seduced silly souls into hell The Christian Church is the universality of believers and not the Pope and his Cardinals she is represented in a lawful and general Councel A Councel should be assembled by the Emperor with consent of Christian Princes as anciently it was always The Word of God should be the only rule and chief judge in deciding causes Ecclesiastical Not only the Clergy by Lay men also if they be godly and learned should have voice in general Councels The Clergy and Synagogue of the Pope is a den of thieves c. This book was printed at Basil An. 1522. In another Treatise he saith Good works are not the efficient cause of salvation but causa sine quanon Mornay ibid. pag. 452. He was condemned as an Heretick by Pope John the XXIII Catal. test ver lib. 18. Consider what a Modern could say more of this matter and whether they shew not themselves to be ignorant of antiquity who accuse us of novelty 7. The same positions were held by John de Janduno or Gandanensis at the same time as is manifest by his books printed at Venice and Florence So wrote also Luitpold Bishop of Bamberg namely in a Treatise De Translatione Imperii printed Lutet An. 1540. he saith The Authority of governing the Empire belongeth unto the Emperor so soon as he is chosen and the Coronation by the Pope addeth nothing since Caesar is not his vassal nor feudatory The donation of Constantine is but a fable He was also condemned by Pope John Catal. test ibid. Michael Cesenas General of the Franciscans was bolder saying expresly The Pope is the Antichrist and Rome is Babylon drunk with the blood of the Saints Therefore Antonin par 3. tit 21. cap. 5. reckoneth him among the poor men of Lions For the Valdenses still suffered persecution in sundry Countries and under divers names as the adversaries pleased to brand them Many errors are imputed unto them by the writers of those times but because they did abhor the Pope and his Court they were reviled as we have heard from Arnold de Villanova and sought out to the fire as An. 1302. Nogaret the Father of him who took Pope Boniface the VIII was burnt in Aquitania Clemens the V. caused it to be proclaimed to take up the flag of the Cross against them and destroyed 4000 near the Alps whether they had sled Platin. Others went higher unto the mountains of whom some remained in his days saith Antonin par 3. tit 22. cap. 10. From them were the in-dwellers of Angronia and adjacent parts continuing until the Councel at Trent Trithemius testifieth of many that were burnt in Austria about that time howbeit he believing the reports of malice imputeth many errors unto them yet he testifieth that they abhorred the Mass calling the Hosty a god invented by man the Church of Rome a Synagogue of unbelievers and not the flock of Christ they denied all mens merits intercession of Saints the difference of days and meats c. He witnesseth also that the professore of the same doctrine were innumerable in Bohemia Austria
and also in other Sciences do lament that simony is so frequent and manifest in the Court and many Jurists do dispute in the contrary and have written although with fear sundry Treatises That the Pope by selling Church-Benefices is a Simoniack a Successor of Simon Magus and not of Peter 24. About that time was written another book De aetatibus Ecclesiae therein Aparallel of times the Author sheweth what had been the estate of the Church in former ages namely that Bishops were not ambitious of superiority or earthly authority the Bishop of Rome had not supremacy above other Bishops the name Papae was common to other Bishops by divers steps the Pope hath usurped this tyranny he calleth himself the Servant of Servants and striveth to be Lord of all Lords he taketh Divine honor and praise and he maketh or suffereth men to be Idolaters Catal. test ver lib. 18. 25. In the end of that Century or beginning of the next lived Nilus The cause of the Schism between the Greeks and Latines Arch-Bishop of Thessalonica who wrote two books of the causes of the Schism between the Greek and the Latine Churches In Lib. 1. he saith The cause is not the sublimity of doctrine surpassing mens capacities and far less is it any word of holy Scripture as if it did not declare what concerneth this controversie for to accuse the Scripture is all one as if man would accuse God ..... What then is the cause of the difference the question is not confirmed by a Decree of an Oecunomical Synod and the Romans would be Masters and make all others their disciples ...... It is very absurd that whereas the Fathers had no precedents yet by themselves rhey saw the right we having their examples cannot discern it and indeed the ignorance of those at the first contention might be pardoned ...... but when so many ages have passed and the way of peace is not as yet known who can think but it is the fault of them who will not have peace But they say The Pope is the Prince of Priests and the Father who hath power to call universal Synods and by himself or without others may discern in Church-affairs But Julius was Pope and Damasus and Leo and Agatho and none of these ever said so but conveening with their Brethren by the assistance of the good Spirit they established Acts and peace in the Church And if this was the only way and it is not now observed who can doubt but the cause of the variance standeth herein and certainly the blame lieth not upon our side And if the power of discerning belong unto the Pope it were superfluous to call Assembliet but it is not so for we know that Agatho Celestin and others had their particular Synods for deciding questions and nevertheless they referred those unto the universal Synod and craved the confirmation of the truth by common decree which had been needless if when the Pope had discerned all others must assent unto him Now if this question were concerning a private man it might seem needless to call all the world unto an Assembly but seeing the chief heads of the world are at variance it is absurd to determine the cause without the consent of the world since the Fathers by their writings and example have shewed the way But if they will still object unto us the primacy of the Pope we say that in so doing he overthroweth his primacy but by holding the ancient way he doth what becometh a good man and maintaineth his place for he may consider what should be the âssue if the controversie were decided after common suffrage and what hath hapned unto the Latines arrogating unto themselves the power of prescribing Laws for in that way the Church might be free from all tumults and live in peace since none could readily contradict that which was established by common sentence for though some in former times have been so mad yet they were but few and vanished soon But when the peace of the Church is disturbed he loseth what he might have for he is deprived of the primacy of the four Patriarchs neither is there any peace Many have thought upon remedies there have been many conferences and Ambassays but the malady continueth and shall continue so long as the Latines hold their tenets The Pope say they hath power in Ecclesiastical affairs So say I let him not be contrary unto the Decrees of the Fathers they established things by universal Councel and each had need of anothers aid being conscious of humane frailty let the Pope therefore follow their statutes and discern not any point before it be debated by others or if he hath his power not from the Fathers but from the Apostles let him hearken unto the Apostle who said I have not used my power lest I lay a stumbling-block unto the Gospel of Christ and in another place The power which the Lord hath given us to edification and not to destruction And therefore if he hath any power let him not use it but for advancing the Gospel to the end that in following Paul's example he may shew himself an Apostolical man bet now none can be ignorant whether he useth it for edification or destruction ...... And that president of the twelve Apostles St. Peter was rebuked by Paul and when he was rebuked he was silent and although he might have said more reasonably then the Pope What I the President have done should be a law unto others yet he said not so but accepted the admonition and contradicted not what Paul had said ..... And when Paul and Barnabas came to Jerusalem for that question of the circumcision Peter usurped not primacy nor said he It belongeth unto me to discern in such things but the Apostles and Elders were assembled neither did Peter debar the Apostles usurping power nor did the Apostles exclude the Elders that were at Jerusalem for they had learned from Christ to usurp no primacy Peter indeed began to speak and after him St. James and all the rest of the Apostles and Elders even Peter himself consented unto the words of James so did these blessed men love Christ and so studious were they of peace and truth in the Church and the Apostles seeking truth this way have given us a law in such cases but seeing ye take a contrary course can ye blame any but your selves for this variance This is a touch of more whence we see that the Romans wanted not admonition 26. With the book of this Nilus is usually printed another of Barlaam a Greek Monk to the same purpose In cap. 16. he recapitulateth all the particulars that he had handled saying I have shewed that each one of the Apostles were immediately appointed by our Lord Christ to be a Pastor and Teacher of the whole earth 2. That blessed Clemens was created by Peter not Bishop of the whole world but of Rome especially and properly and that the Roman See
of Corp. Christi Jo. Naucler He multiplied the number of canonized Saints adding Edmund an English Minorite and Vincentius a Spanish Minorite c. When the before named Bessarion heard of this enrolling he said These new Saints make me doubt of the old He ordained a general Letany and procession the first Sunday of every moneth and that every one observing it shall have indulgence for seven years He added unto the Mass a prayer for victory against the Infidels which whosoever shall say shall have three years indulgence If he had minded sincerely to aid the Christians he had a fair occasion for at the same time John Hunniades or Vaivoda overcame Mahumet at Alba saith Naucler or as others write Belgrad and was not able to pursue his victory his Army was so sore weakened Antonin par 3. tit 22. cap. 14. Shortly thereafter the valiant Hunniades died at Zemplen An. 1456. But Callistus was more desirous to have his Son or Nephew Lignius Borgias to attain the Crown of Sicilies for Alfonso King of Arragon died and his base Son Ferdinand succeeded in all his Kingdoms but the Pope proclaimed the Kingdom of Sicilies to be vacant and fallen again unto St. Peter and so the Pope may dispose of it at his pleasure he commanded Ferdinand under pain of his curse that he call not himself King of Sicilies but if any can pretend any right unto it it should be examined at Rome and he dissolved all oath of obedience unto Ferdinand Anton. ibid. cap. 16. They were levying on both sides and in the mean time Callistus died when he had sate three years 9. PIUS the II. was before Aeneas Sylvius with the change of his name he changed his manners He had been Scribe at the Councel of Basil and was one of the twelve Censores Concilii when any thing was done by Deputies of Nations Aeneas was one for Italy when Eugenius was deposed and Felix was chosen Aeneas was sent by the Councel unto the Emperour to declare the equity of the election and the Emperour admiring the dexterity of his wit chose him to be his Secretary In his first book Degestis Conc. Basil he hath a large discourse proving that the Pope is subject unto the Councel there he saith The Church is the Spouse of Christ and the Pope is but his Vicar now saith he the Spouse is above a Vicar neither will will any man subject his Wife unto his Vicar There he proves that these passages of Scripture Thou shalt be called Cephas and I will give thee the keys and I have praied for thee and feed my sheep give no priviledge unto Peter but are wrested by flatterers contrary to the mind of Christ and exposition of the Fathers There also he saith Christ is the head of the Church and the Pope is not the head unless one will say that he is the Ministerial head or Vicar of the Head for edification and not the harm of the Church and therefore as an offending member may be cut off so the Pope may be deposed And that a Councel may be assembled without the consent of the Pope he proves both by reason and practice But when Aeneas was made Pope he sent abroad a Bull with the Title of Retractations revoking what he had written against other Popes and praising them In another beginning Execrabilis and dated in the second year of his Papacy he condemneth all appellations unto a future Councel as execrable and pestiferous and he condemns all Universities and favourers of such appellations In another that beginneth In minoribus agentes and directed unto the University of Colen An. 1463. he professeth repentance for writing the Dialogue and other books for authority of a Councel and saith He had persecuted the Church ignorantly as Paul did and he would prove the authority of a Pope above a Councel from the same passages of Scripture which he had brought to the contrary In the end he saith he doth reverence the Councel of Constance and yet that Councel had decreed that a Councel is above the Pope And so Pius verifieth what Pope Gregory on Iob lib. 11. cap. 10. saith A Doctor neglecting to practice what he hath taught and will not do the good that he hath averred beginneth to teach the lewd things that he loveth and in the just judgment of God now he shall not have for good who refuseth a good conversation because when the heart is inflamed with the love of earthly things it speaks alwaies of earthly things as truth saith in the Gospel Out of the aboundance of the heart the mouth speaketh This Pope absolved Ferdinand King of Arragon from the curse of Pope Callistus yet so that he gave his wifes sister in marriage unto the Pope's Nephew and also gave him the Dutchy of Maldeburg and Celan Platina saith This Pope's sister had four sons and the King made the two youngest both Knights and unto one of them he gave his daughter with the Dutchy of Amalphis Pius was an enemy to Lewis the II. King of France because he confirmed the Pragmatica Sanctio and he caused him to annul it He menaced Borsius Duke of Mutina because he favoured the affairs of France He pursued with most grievous censures Sigismund Duke of Austria because he had imprisoned Card. Nicol. Cusanus unto whom the Pope had given a Bishoprick in Tirolis without the Duke's consent He deprived Diether Bishop of Mentz because he would not consent that the Pope should exact the Annats in Germany nor give his Oath that he would never sollicite for a Councel and Pius gave that See unto Adolph of Nassow Crantz in Saxon. lib. 12. cap. 1. saith The Pope's confirmation was not regarded therefore Adolph levied an Army and by the aid of the Palatine of Rhine he prevailed against Diether and spoiled the City pitifully and brought it into miserable bondage and all trading decaied there Fascic rer expeten fol. 164. Edit An. 1535. saith Pius sighed so oft as he heard the name of Mentz because he had done so great harm unto that City and thereafter he restored Diether Pius brought unto the Patrimony of the Church Tarracino Benevento Sora Arpino and a great part of Campania and was alwaies carefull to inlarge the Papal authority He was so intangled with wars that he seemed not to favour learning saith Platina In the year 1460. he assembled a Councel at Mantua for levying an Army against the Turks The Orator of France came thither and complained that the Kingdom of Naples was taken from the right heir and given unto the King of Arragon but the Pope pleaded for Arragon and would have no business to be treated there but only preparation against the Turk and he sent Bessurion into Germany and Hungary for the same effect But their private jars hindred the common cause saith Laon. Chalcocon lib. 8. Io. Naucler saith Many Souldiers came from Germany France and Spain unto Ancona the Pope gave them all his blessing and
schismatical side This Cardinal Cusan in his Books De Concordantia Catholica which he directed unto the Councel at Basil maintaineth these positions All the promises which Christ spoke unto Peter as I will give thee the keys I have prayed for thee and such other things should be understood of the Church universally and not particularly of Peter or his Successors especially since many Popes have been Schismaticks and Hereticks Every Prelate hath place in the Church according to the Dignity of his Seat and so the Bishop of Rome hath attained such precedency in the Church as Rome had antiently among the Nations Or if they have place according to the holiness of him which first sate there certainly Jerusalem should have the primacy where the great high Priest did wash his Church with his blood And why should not Ephesus the seat of St. John be preferred to Alexandria the seat of Mark and so of the rest The Councel dependeth not upon the head thereof but upon the consent of all the Assessors although the Bishop of Rome were present there he hath not more power there then a Metropolitan in his Provincial Synod Without all controversie a universal Councel is above the Bishop of Rome whose power is sometimes said to have been from Christ yet in more places we finde that his primacy is from man and dependeth on the Canons wherefore as he may be judged and deposed by a Councel so he cannot abrogate nor change nor destroy the Canons of Councels In lib. 3. cap. 2. ss by many testimonies of Antiquity he proveth it false that Constantine gave or could give the Empire of the West unto the Pope These testimonies are exstracted and subjoyned to the Declamation of Laur. Valla in Fascic rer expetend There also Cusanus saith Neither is it true that the Pope gave it unto Charls or transferred it from the Greeks unto the Germans and it is most false that the Princes Electors were instituted by the Pope and that they discharge the office of Election in his name In the contrary The Emperor dependeth on God alone and it is not necessary that he be confirmed by the Pope nor may the Pope depose him The Emperors in old time called the General Councels as other Princes have taken care of Provincial Synods When he was Legate in Germany he hindred and discharged the carrying of the Sacrament in their Processions Crantz in Metrop He addeth Because the Sacrament was ordained for use and not for ostentation 23. In the year 1442. the Emperor Frederick had a Diet at Mentz where they spoke of casting off the Pope's yoke in time of the schism But in the time of Pope Nicolaus this Neutrality was taken away by the mediation of Aen. Sylvius and therefore he got a red hat Nevertheless because the conditions that he had made in name of the Pope were not fulfilled the Germans assembled again and by advice of Diether Bishop of Mentz they would provide for themselves according to the Pragmatica Sanctio against the tyranny of the Roman Church and they agree upon Decrees concerning the election of Prelates the collation of Benefices the pleading of causes the granting of pardons the exactions of tenths c. And if the Pope shall discern against them they resolve to provide for themselves by an appellation 24. Martin Meyer Chancellor unto this Diether wrote an Epistle unto Cardinal Aen. Sylvius and complaineth in his Master's name that the Canons of Constance and Basil were not observed that Calixtus as if he were not tied to the covenant of his Predecessors did oppress Germany he contemneth the election of their Prelates and reserveth their Benefices of all sorts unto his Cardinals and Secretaries expectative graces are given without number Annates or mid-fruits are exacted rigorously yea more is extorted then is owed the Government of Churches is not given unto them which deserve best but who payeth most new Indulgences are sent dayly for squeezing money ..... a thousand means are devised whereby the See of Rome draweth gold from us as if we were witless Barbarians .... Our Princes being awakened have resolved and decreed to cast off this bondage and to defend their former liberty In the end he congratulateth his late advancement and lamenteth that so many evils hapned in his time But saith he God will have it otherwise and his decree must have place By these words Meyer giveth to understand more then he speaketh This Epistle is printed with Sylvius his description of Germany 25. The Greeks wrote unto the Bohemians in this manner The holy A Letter from Greece unto the Bohemians Church of Constantinople and Mother of all Orthodox Believers unto all the Masters and each of the famous Brethren and Sons beloved in Jesus Christ in Bohemia salvation by the Son of the glorious Virgin and an hundred-fold increase of spiritual fruit The holy Church of the heavenly Bridegroom which is the Head of the whole Church hath not greater pleasure then that she heareth that her Sons walk in the truth therefore when not without most great pleasure and as it were a pledge of common fruit the fertility and growth of them who couragiously suffer persecution for the testimony of true faith came unto the ears of the same godly and bountiful Mother especially by a Brother and Son Constantinus Anglicus the bearer of these presents and a reverend Priest we were more plainly advertised that ye hearken not unto the novelties that are brought by some into the Church of Christ but that ye are constant in the foundation of faith which was given unto us by our Lord and his Disciples The holy Church hath incontinently written unto you and intended to exhort you into concord with her and not according to the forged union of Florence which was separate from the true and lawful Councel which union should rather be called a diremption from the truth for which cause we received not that union but altogether refused it and according to the immoveable decree of truth wherein only we can be truly and safely united for the Church of Christ doubteth not of these things which she heard reported of you as is said Seeing therefore you have judged it expedient to contraveen the perillous novations of Rome ye shall be of one mind with this Church by means of the Holy Scriptures which is the true Judge For although no good report of you came unto us before that ye did not resist the Roman novelties but rather were enemies to the ancient traditions of the Catholick and Christian Church yet now we are informed more surely that ye are revived and returned unto the common religion of Christians and unto true godliness and that you leave not your Mother but being zealous with true love of your true Mother have a singular desire to promove and inlarge her which we understood by the coming of this devout Priest as we have said who hath declared unto us particularly the estate
Christ that one and the same work of Indulgence shall have vertue sometimes for six years sometimes for seven sometimes for seven hundred sometimes for seven thousand and sometimes full and absolute Then answering unto that position The Church is ruled by the Spirit of God he saith It is true in so far as the Church is holy but not in these particulars whereof she is ignorant and in which she erreth as alas we lament that she erreth grievously as appears by the unsavoury salt the delated Husband-man and the unfaithfull Steward whom Bernard expoundeth to be Mercenaries in place of Shepheards yea and Wolves for hirelings and Devils for Wolves In his Book De subditis superioribus he averreth That the Pope may err and when he erreth he should be resisted Pius the II. did usurp all the Kingdoms of the earth and Sixtus the IV. dispensed with all maner of oaths in causes temporal not only that were already made but that shall be made which is nothing else but to give unto men licence to forswear themselves and deceive others Because the Pope and his Cardinals are contrary unto Christ they are the Antichrist John Ostendorp a Canon of St. Levin in Daventry went once to visit him and Wesselus said unto him O diligent youth thou shalt live until that time when the doctrine of these late Divines and contentious School-men shall be forsaken Wesselus died in the year 1490. and Ostendorp lived until the year 1520. Gerhard Gelderhavrius writeth that he heard his Master Ostendorp report this Prophesie Ja. Triglandius in his Church History against âtenboga par 3. writeth of him that when Pope Sixtus the IV. was chosen Wesselus went to visit him because he had been his good friend in Paris The Pope bade him ask what he would and it should not be denied unto him He answered I wish that since now you are universal Pope you would demean your self in your office according to your name that in due time you may hear that approbation Come thou good and faithful Servant enter into thy Master's joy The Pope said Why seekest thou not somewhat for thy self He said I crave no more but an Hebrew and Greek Bible out of the Vatican The Pope answered That you shall have but fool thou mightest have sought a Bishoprick or some such thing Wesselus answered Because I have not need of so great things When he died some Friers burnt all his books and papers but he had given sundry books unto others which were collected and printed at Wittemberg in the year 1522. When Luther saw them he spake of the Prophet Elias who thought that he was left alone and yet the Lord had preserved seven thousand that had hot bowed the knee to Baal so said he hath God preserved many thousands from the Idolatry of the Pope And he wrote of him as followeth There is one Wesselus come forth whom they call Basilius a Friselander of Groning a man of wonderful understanding and of an excellent spirit who hath been taught of God as Isaiah hath prophesied of Christians for it cannot be thought or said that he hath learned such things from men as neither I have If I had read those books before mine enemies might have said Luther hath taken all this out of Wesselus we do so agree But by these my joy and courage increaseth and I doubt not but I have learned the truth since he and I do agree in so constant unity and almost in the same words although differing in place and time and occasions And I admire by what mishap it is come that so Christian works were not published by another 37. Among the lights of that time Rodulph Agricola may justly be reckoned he was born in Friseland Ph. Melanchthon writing his life saith Josquin Groningensis had reported unto him that when he was young he heard Vesselus and Agricola often lamenting in their Sermons the darkness of the Church the abuses of the Mass the single life of Priests and that they both taught that men are not justified by works but by faith as Paul oft teacheth and they condemned the multitude of traditions He died An. 1489. Buxtorf Ind. 38. Paul Scriptor teaching on Scotus in Tubing when he came to the fourth Book Dist 10. did speak against transubstantiation and said All things should be tried by the Word of God as a true touch-stone all Scholastical teaching shall shortly be abolished and the doctrine of the primitive Church shall be restored according to the holy Scriptures Conradine Pelicanus was his Auditor and testifieth that he heard him reprove many errors and abuses of the Roman Church therefore the Minorites caused him to be banished and as Rud. Gualter in his Epistle before his Homiles on Matthew testifieth he was put to death as many did suspect being not moved with uncertain conjectures He died at Keiserberg in the year 1499. 39. Nicolaus Rus a Batchelor of Divinity preached at Rome and wrote The Pope hath not such power as is commonly believed the Pope should not be heard when he strayeth from the Scripture his Indulgences are but fraud those only are true pardons which God giveth of his free grace in Christ Saints should not be adored and far less their bones they who are called the Spiritualty to wit the Roman Clergy have packed up all Religion in mens traditions and vain superstitions and they are careless of their office and are Ministers of Antichrist These things are written in his Threefold Cord where he expoundeth the Lord's Prayer the Creed and the ten Commandments which he wrote in the Saxon Languauge that the common people might understand he left Rome and abode there and had many Auditors The Pastors of the Waldenses in Bohemia came and visited him At last he was forced to flee into Liveland where he died 40. Jerome Savonorola a Dominican in Florence taught these Articles 1. Men are justified freely by faith 2. The Communion should be administred in both kindes 3. The Pope's Indulgences are frivolous 4. The keys were given unto the Church and not to Peter alone 5. The Pope hath not from Christ any primacy above other Bishops 6. The Pope followeth neither the life nor doctrine of Christ and therefore he is the Antichrist 7. He who feareth the Pope's excommunication is excommunicated of God 8. He preached against the vices of the Clergy Io. Fox in Act. Mon. Philip Cominaeus did confer with him and testifieth that he was a man of most upright life He foretold that God would raise up a King to punish the Tyrants of Italy and that God would shortly reform the Church therefore some did hâte him and some believed him namely the Senate of Florence was perswaded by his preaching to give way unto Charls the VIII King of France When the league was made in Italy against the French he foretold that Charls should return in safety of his person maugre all the power of his adversaries Charls returning from Naples sent for
craving in the name of their Masters that a Book written by a Frier John Falkenbergh containing notorious errours and heresies may be examined by the Councel or Commissioners of the Nations or else they protest de injuria and they appeal unto the next General Councel Pope Martin answered saying I will inviolably observe and no way violate whatsoever hath been done Conciliariter in this Councel and these I do ratifie and approve and no otherwise Then Cardinal Antonius proclaimed liberty of departing unto every one and in the name of the Almighty God and of his Apostles Peter and Paul and of Pope Martin the V. he gave unto every one there present a full remission of all their sins once in their lives if that every one within two moneths after the knowledge hereof shall seek the Indulgence in forma c. Here the Cardinal of Ostia said Placet and Augustine de Lance in the name of the Pope said Placet and so it is written but no mention of Sigismund's Placet because the Councel was dismissed against his will 5. According to the Decree at Constance Pope Martin sent his Legates to Papia An. 1424. to open the Councel few Bishops came thither and the Pest beginning the Councel with common consent was removed to Sena more Prelates came there Alfonso King of Arragon intending to purchase the Kingdom of Sicily sought by all means chiefly by giving gold saith Platina to procure the adjournying of the Councel and to restore Pope Benedict the XIII But Pope Martin disappointed him by dissolving the Councel and nothing was done but only the next Councel was appointed to be at Basil An. 1431. 6. The Councel at Basil was began December 14. An. 1431. by the Legate Julian Cardinal of Sancti Angeli by Commission granted first by Pope The Councel at Basil Martin and confirmed by the lately elected Pope Eugenius the IV. as it is written in Sess 1. The Emperour Sigismund was Protector thereof whilest he lived sometimes by his Deputy William Duke of Bavier as appeareth in Sess 7. and sometimes personally as in Sess 14. In Sess 1. they propounded their main purposes 1. The extirpation of Heresie namely of the Bohemians 2. The quenching of the Wars in Christendom 3. Because the Vineyard of Christ is overspread and as it were laid wast with huge numbers of Thistles and Weeds of Vices that these may now be pulled up and the Church Mark this ye who say that the Roman Church hath never erred may flourish again and bring forth the fruit of honesty But the particulars that were treated in it may be reduced to four chief heads to wit concerning the Bohemians the Greeks the authority of General Councels above the Pope and the Reformation of the Church So omitting the order of time and Sessions for the clearer and more compendious method I will shew what was done in those 1. In Sess 4. the Bohemians were summoned to appear and a Safe-conduct was sent unto them Three hundred of them some Civilians and some Ministers came and disputed upon these four Articles 1. All who would be saved should receive the Communion under both kinds 2. All civil government is by the Law of God forbidden unto the Clergy 3. The Preaching of the Word is free unto all men having once received Ordination and free in any place Aen. Sylvius hath not this parenthesis and the Epistle of the Bohemians directed unto all the faithfull in the year 1431. saith Per eos quorum interest 4. Open crimes and scandals should not be suffered no not for avoiding greater evil The Deputies were ordered by their Commission to debate these Articles and no other and they would admit no argument grounded upon any Authority except of the Scripture alone Therefore the Fathers of the Councel charged Cardinal Cusanus to fight them in their own field and he was not ashamed to say The Scriptures belong to the well of the Church and not to the essence or necessity thereof either in the beginning or continuance And The Gospel is known by the Church but not the Church by the Gospel The Bohemians replied Such was not the mind nor voice of the Primitive Church which did administrate the Eucharist and expound the Scriptures otherwise then they do now Cusan answered Let not this move you that at divers times the Rites of the Sacraments be divers or that the Scriptures are applied unto the times or understood diversly so that at one time they are expounded according to the universally current Rite and when the Rite is changed the sence is also changed .... because when the sentence of the Church is changed divine judgement is changed The dispute continued fifty daies in the end the Councel approved the last three Articles in some sence And in Sess 13. they granted that the first was according to Christ's institution but say they the Church hath otherwise ordained and practised for weighty causes Nevertheless they would grant this unto the Bohemians and Moravians not as the bill of divorcement was granted unto the Jews but as lawfull by the authority of Christ Jesus and of his true Spouse the Church and as healthfull and profitable unto them who receive worthily Io. Cochlaeus and Garranza have omitted this dispute and conclusion but they are written by Aen. Sylvius and his Epitomizer Orth. Gratius in Fascic rer expetend fol. 96. Then Anno 1438. the Bohemians did supplicate that by allowance of the Councel they might have the Divine Service namely the Gospel and the Epistles and the Creed read unto the people in the vulgar language as it had been in that Kingdom by long custom and permission of the Church And that the Fathers there present would be carefull of the Reformation of the Church both in head and members as it is most necessary for Christian Religion and hath been of a long time wished by all godly souls and as they themselves had propounded from the beginning Orth. Gratius saith Many things were advised and conceived but had many obstructions the enemy of mankind procuring so Nevertheless the Bohemians failed not in their hopes neither would they fail in their indeavours 2. The second head was concerning the Greeks in hearing their Embassadours whose golden Bull was dated in the year of the World 6944. indict 14. An. Ch. D. N. 1435. November 26. and sending Legates unto Constantinople they gave a Safe-conduct and for the place of their meeting the Greeks propounded that if the Latines would go unto Constantinople the Clergy of the East would assemble upon their own charges but if the Latines will have the Greeks coming into the West their coming should be upon the expences of the Latines and the place of their assembly should be Basil or Avenion or Sabaudia at the option of the Greeks When they had agreed on these particulars in Sess 24. and 25. with consent of Pope Eugenius afterwards he drew the Greeks from the Councel as follows 3. The
is the Councel's Of this the Pope is the cause he will not keep unity nor follow the example of Damasus who would not call into doubt what a Synod had determined As for his Epistle which he hath published unto all Believers it containeth no amendment for he saith All that the Councel layeth to his charge is false whereas he might have spoken more modestly and considered that men will not believe his word in his own cause for who may not write and speak as he pleaseth But as in antient times Leo Damasus Sixtus and other Popes did in Synods purge themselves from scandals so or far rather should Eugenius purge himself either personally or by a Proctor before the Synod and if these things were not proved against him his innocency should be cleared unto all men but if they be true they might all have been covered with due conversion and repentance and he should have followed the example of Peter who being rebuked by Paul to his face as it is written to everlasting remembrance took it in good part and commended Paul's Epistles wherein he knew that the same was contained leaving an example unto his Successors that they be not offended when any of their co-apostles say the like unto them for their good or the good of the Church In their citing of him they had no other intention but to provide for the good of the Church in extream necessity nothing can be more gracious unto us say they or is more wished by us then that he would govern the Church faithfully but he should not do all things at his pleasure contemning the Canons of holy Councels but rather as Peter teacheth he should rule and not domineer over the people and be a pattern unto others for the Roman Pope is a Minister and not a Lord of the universal Church whereas he saith The Fathers seek to abase him and to exalt themselves above him can he deny that the jurisdiction of an universal Synod is founded upon the holy Scriptures and that who pertinaciously reject the determination of such a Synod falleth into heresie neither is he abased nor is his power restrained when he is so directed that he tend not into destruction but edification Let him take heed in the fear of God lest while he indeavoreth to excuse lesser things and continueth contumacious against wholesome admonitions he fall into more grievous things He durst say The Fathers of the Councel have coutinued these seven years divorced from the Vicar of Christ and Apostolical See which is the Mother and Head of Christians but will he condemn all the Cardinals Patriarchs Bishops Emperours Kings Princes and others who personally or by others in their names have been present in the Councel or will he condemn the Church dispersed through the World and say that they are all divorced from the Mother and Head of Christians or that they all have favoured them who are separated By saying that the Synod is separated from him it appeareth that he affirmeth that he is divorced from the Synod representing the universal Church for when a member is disjoyned from the body we say not the body is separated from a member but the part from the whole So he is the Author of the pernicious Schism by calling a Councel to Ferraria against the Decrees of Constance and of this present and against his own promise which he made unto the Greeks but we thanks be unto Christ make no Schism but follow the true unity of the Church that both the Pope of Rome and all others may keep the unity of the Church and solidity of Peter which consisteth not in the will of one person who may dayly er since some Roman Popes have fallen into errours but it rather resideth in the universal Church which Christ the true Head thereof will not leave until the end c. Here the Emperour Albert interposeth his Authority and held a Diet at Nurembergh and another at Mentz in both these were Commissioners from Basil and from other Nations none was there in name of the Pope howbeit he wanted not pleaders for him The Emperour feared and favoured the Councel and sent Conrad of Windzberg a couragious man to be Protectour of the Councel In the time of that latter Diet it was debated at Basil concerning Eugenius some held that he was an Heretick some said he was a Schismatick and relapse some denied both But by the Argument of the Bishop Ebrunensis and of Thomas an Abbot of Galloway the hardest sentence prevailed that he is both an Heretick and relapsed into Schism Then the Divines wrote and published eight Conclusions which they called eight Truths to wit 1. It is the truth of Catholick Faith that a Holy and General Councel is above the Pope or any other Man 2. A General Councel being lawfully assembled cannot be dissolved nor removed nor adjournied by the Roman Pope without their own consent 3. He who contradicteth these truths is an Heretick 4. Pope Eugenius the IV. hath fought against these truths in attempting by the fulnesse of his Apostolical Power to dissolve or transfer this Councel c. In Session 27. These were sent to the Diet at Mentz and through Europe to be advised finally they were debated in the Councel the space of six days Aen. Sylv. de gestis Conc. Basil lib. 1. The Abbot Panormitan said He would not oppose these truths but he might say Eugenius is not a relapse since he hath not failed in any matter of Faith and if he hath transgressed in his sentence of dissolving the Councel he may be excused because he had done so by counsel of the Cardinals who represent the Roman Church and the Authority thereof is to be preferred unto all the World according to a singular Gloss John Segovius a famous Divine of Spain proved from Panormitan's words that Eugenius should be called an Unbeliever rather then a Believer and a member of Satan and not of Christ As for that Gloss he opposed the Authority of Jerome Orbis major est urbe The Bishop Argensis said The Pope is but a Minister of the Church Panormitan replied with chafe The Pope is Lord of the Church Then said Segovius Weigh what you say Panormitan the most honourable Title of the Pope is The Servant of the Servants which was taken from Christ's words The Rulers of Nations domineer ....... On the morrow Amadaeus Arch-Bishop of Lions and Ambassadour of France one amongst them all most eminent both in piety of life and plenty of knowledge faith Aen. Sylvius proved by many Reasons that Eugenius was an Heretick and he publickly condemned all them who had promoted him unto the Papacy Briefly In debating the three first Conclusions they proved and Sylvius reporteth their Reasons that the promises Upon this rock I will build ...... and I have prayed for thee were made unto the Church and not unto Peter alone nor unto the Pope for many Popes have erred as Marcellin offered unto
Bishops and priests in the mean time looking on these things as it were thorough their fingers and providing well for their own bellies c. But briefly for rebuking these and such other corruptions in the Church Agrippa was delated by the Masters of Lovan unto the Emperour as an haeretik he defended himself by a published Apologia and for examples sake they condemned him of haeresy because he had said in Cap. 100. The knowledge of the word of God came by no schoole of Philosophers by no Sorbone of Divines and by no colledge of Scholastiks but only God and Christ have given it unto us To which no thing should be added nor paired Unto this their censure he answered in Apolog. Sect. 23. They think these words offensive unto godly eares not that they are contrary unto Scriptures or unto the Church but because it is dissonant from the schooles who seeme to have decreed that Philosophy is necessary unto salvation and they think it all ungodly that their Aristotle hath not imagined But if these Propositions be false the contrary must be true and Catholik to wit not God and Christ only but schooles and Sorbones and colledges have given us the knowledge of Gods word and we may against Gods command adde unto and pair from the canonical Scripture Who would think that the Magistri of Lovan are so fond doting that they will think this proposition Catholike c. And in Sect. 34. he said O Moses ô Salomon ô Paul ô John ô Christ ô Church of God what a Disciple of Satan is this who forgeth calumnies against the words even of the Holy Scriptures what will he answer when he shall stand with me before the throne of Christ to give account that he hath maliciously detracted from the word of God surely in that day many of Magistri nostri will rise and say O Lord in thy name we have boldly slaundered in thy name we have disputed eagerly In thy name we have burnt many men confidently In thy name we have suffred ourselves to be called Masters in Divinity but Christ will say unto them I never knew you c. This Agrippa is called a Necromancer but God will have truth to be justified even enemies being Judges 19. Polydorus Vergilius was born in Urbino and sent by the Pope into England in the dayes of Henry the VIII to gather the Peter-pence because the King saw him a learned man he wished him to stay so he became Archdean of Wells Albeit in his writtings he professeth himself a Papist yet he condemneth the worshipping of images Tractat. on the Lords Prayer Pag. 2 he maintaines the liberty of mariage unto the priests de Inv. lib. 5. c. 4. and in these books he sheweth the novelty vanity of many other abuses of Rome as I have elsew here noted and he plainely describeth the matter and manner of the preachin in his daies saying John the Baptist preached in the desert of Judaea our Saviour preached and commanded his Apostles to preach saying Goe teach all nations and preach the Gospell Whereof some of our Divines are ashamed when they preach or then they are weary of it for when they have perfunctoriously read a part of the Gospell as if then people had no more need of instruction they digresse to their fained quaestions there they wrestle and as if they were mad they vexe themselves wresting the Holy Scriptures as they please they corrupt all they confound all with their cries when their fury is allayed they come to base things talk of the prices of victuals of pedlers lik jests some times they jeere and for the same are they commended by the foolish people and this sort of preaching is most frequently used and most commended But would to God oft times they spred not worse for as no sort of men is so profitable for religion if they would preach the Truth so none doe more harme when they study to preach for to pleas the people for when they have once gotten the name of holyness they doe most harm because they are most easily believed as if they would teach nothing but that men should live better But some who should preach teach nothing at all so that they may justly be called dumbe dogs So either by vanity or silence they suffer Christ to be unknown among the people Some times they prate one thing after another off hand that like flying birds they wote not themselfes where they will end de Inven. rer lib. 5. cap. 9. Again in his treatise de Interpert Orat. Dom. he saith We eat the bread of Christ when we believe that he is the Son of God as it is said he who believeth in me hath eternall life and the priests should distribute this bread unto us by preaching but thou wilt say how can priests feed so many seing the greatest part of them is ignorant of letters and the number of people is infinite Let us also passe by that c. Briefly it is manifest how many things he did not love in the Church then that the Authours of the Index Expurgatorius have fulled 8 pages with the catalogue of these things which now they disallow in that his one work de Invent. rer 20. At the same time some Cardinals Bishops incited Lewes II. King of France against the Waldenses who had continued so many hundred years in these places on this side of the Alpes as if they were incestuous witches and haeretiks and therefore they wished the King to expell them all without examination On the othersyde they sent commissioners to declare their innocency before the King The Cardinals would have debarred them from the Kings presence because the canon-law saith Haeretiks should not be heard Lewes answered If I were to fight against the Turk I would first hear what he would say So he sent for the commissioners of Merindole and Cabriers they reverently declared that they believed the Holy Scripture and the Creed of the Apostles but they leaned not to the Pope and his doctrines if the King shall find other wise they submit themselves most gladly unto his censure The King sent one of his Counsellers Adamus Fumaeus and his confessour N. Parvus à Dominican to inquire whether it where so as they had said They went into these Provinces and after due search they reported that the Infants among them were baptized the articles of faith and the law were preached the Lords day was religiously observed and the word of God was expounded they could find no witchcraft nor whoredom among them but they had no images in their Churches nor ornaments of the masse The King answered with an oath as afterwards Pope Gregory XIII said unto his Cardinals concerning the Calvinists saying These men are better then I and my people Jo. Lampad in Mellif part 3. Also Claudius Seisselius Archbishop Taurin gives them a large testimony of approbation howbeit he following the multitude wrot aganst them 21. An. 1516.
thereof for here we should follow the custom of the Church and in no way swerve from it and seing his doctrine had been already condemned by general Councels no account should be made thereof again and there shall be no end of contention if it be lawfull for every private man to call into question the things which prudent and learned men with great deliberation have established ..... Nevertheless it can not be denied that God who is the avenger of all wrong doth thus plague his Church for the sins of the Ministers thereof as the Scripture saith The iniquity of the people proceeds from the priests and Elders for certainly they have sinned at Rome these many years full grievously and sundry wayes even from the highest Bishop unto the lowest clerk we have all gone out of the way every one to his own way nor have any of us done any good A good confession if amendement follow wherefore we must all give glory unto God and humble ourselves before him and consider from whence we are fallen As for mee I will endevoure to redresse it and I will see that the Romane Court which perhaps hath been the occasion of all this mischieff be first reformed sharply as Christ did first purge the Temple that as it hath been the example of vice so it may be the beginning of amendement and pattern of vertue and so much the rather because all the world crieth for a Reformation ... but this must be done by degrees because all sudden mutation is dangerous c. These instructions are expressed word by word in Fascic rer expetend and others The Princes did conveen at Nurembergh in March An. 1523. the Emperour was not there and their answer was an humble request that the Pope would perform his promise and for the only remedy of all abuses he would call a free Councell within Germany and not delay it above a yeare The copy of this Brieve was brought unto Luther he translateth it unto Dutch and affixeth his Notes on the margine But whereas Hadrian so plainly confesseth the viciousness of the Romane Court which he thought was none of his fault as never been there before and delayeth the amendement it is the usual policy of the Popes when they can not eschue solicitations otherwise they do promise largely that while men trust to their promises they may find the means either by favour of Princes or by power of arms to mantain their dignity which is like to stagger by free and Generall Councels Jo. Sleid. Lib. 4. Because of this Brieve and the conceit that many had of Hadrian's integrity all men did expect a Reformation But behold he becomes ingracious unto all men for he deprives the best men of their Benefices for his own advantage in bestowing the same Benefices on others therefore he was called unrighteous and covetous and when they which were deprived did complain he said The times wherinto a man falleth do much vary his fortune for the golden times of Leo were abundant with plenty and peace but the broiles and famine and pestilence in time of the interreigne had laid wast the estate of the Commonwealth and caused these evils to be imputed unto him most innocently Onuphr He spake also of reforming the dissolute manners of the City and said that according to the lawes he would punnish blasphemy simony usury unlawfull lusts Then he was taken away by death not without suspicion of wrong He canonized Benno and Antoninus Bishop of Florence he conspired with the Emperour against Francis I. King of France he held that a Pope even as Pope may be an heretick and teach heresy and that indeed some of them had been hereticks Bellarm. de Ro. Pon. Lih. 4. c. 2. He died at Rome Septemb. 14. An. 1523. II. CLEMENS VII the sister-son of Leo X. after contention of two months came into the chair by paying 20000. Ducats and giving a stately house Rome unto his competitour Pompejus Columna He had been called Julius and would have retained his name as Hadrian did but the Cardinals would not suffer him It was Hadrians designe to make the Emperour powerfull in Italy but Clemens fearing the fortune of Charles was for the King of France He had observed that Hadrian was not wary enough in the affaires of Germany especially in confessing the faults of the Court and in asking their advice concerning the remedies whereupon he had given them occasion to petition a Councell and to propound their 100. Grievances therefore he took another course with the Germanes as followes here c. 3. Sect. 18. He keept the Jubilee An. 1525. but all that yeare he was perplexed for fear of the Emperour untill he heard that Francis King of France was at liberty in March 1526. immediatly he sent unto him and drew up a league against the Emperour which was sealed in May by him Francis and some Princes of Italy and he absolves Francis from his oath that he had given in Spain This was called Liga Sanctissima Then as being free he writes menacingly unto the Emperour and even the next day he directes another Brieve which was more smooth The Emp. wrote his answers accordingly as in Hist Council Tr. l. 1. and at the same time he writes unto the colledge of the Cardinals That it was grievous unto him to consider how the Pope could so forget his dignity as to disturbe the common peace and even at that time when he the Emperour having made peace with France thought that he had setled the Christian world he had received such Letters as he could never have expected from the Father of the Church and he thinks these had been writen by advice of them all this said he is the more grievous that such Letters were brought from the Pope and the Fathers pillars of the true religion threatning warr against the Empe. defender of the Church and who had deserved better of them for in respect unto them he had shut his eares against the just complaints of the German-Princes he had discharged the Diet which was appointed at Spira ..... and now he had sent the copy of the Popes Letters unto them to the end that they after consideration would aid the Christian commonwealth now fainting and put the Pope from such dangerous courses or if he will not that they would admonish him of his duty and exhort him to call a general Councell or if he refuse that or delay it for a longer space than is expedient he entreates that holy Senate that they would call a Councell so soon as may be but if they also will accept his just demand with deaf eares it lieth on him according to his authority to use all just and convenient remedies Those Letters were delivered unto the Colledge Decemb. 12. Before that time to wit Septemb. 20. the Columnenses the chief Citizens perceiving that Clemens sought only his own interest came unawarrs into the Vatican none resisting because all men did hate the Pope said
hear that he had written of free-will and such other idle questions trifles and of the Sacrament and such other things that are determined by the generall Councels Osiand in Epit. Lib. 1. Cap. 27. In March Luther publishes his answer unto the Censure of Colen and Lovan These writings are reported at Rome and some do charge the Pope of negligence that he provideth not timely against so great evils especially the Monks do grumble that he takes more pleasure in hunting gaming and musik and is careless of weightier things they tell him how arianisme might have been prevented if Arius had been Contplaints at Rome against Leo he knowes not what to doe at h is first appearing put out of the way as they did at Constance with Huss and Jerom. On the other side saith Pe. Soave Leo began to repent that he had medled at all with the business for he thought it had been better for him to have permitted the Monks to fight together so long as they both professed obedience unto him and not to have sided with either party to the offense of the other yea if he had not medled with it it might have evanished in a short time Nevertheless upon the continuall solicitation of some bb of Germany and the two Universities and especially of the Friers Leo was moved to yield So the Cardd Prelates Divines and Canonists were assembled and Leo commits the cause unto them They unanimously agree that so great impiety must be blasted with the thunder of a curse but the Divines and Canonists do vary in the manner Some said the curse must be given peremptorily others say A citation must precede The Divines say The A decree against Luther case is notorious by his books and publik Sermons The Canonists say Notoriousnes takes not away just defense neither by the law of God nor of nature and they had given a precedent in summoning him before Cardinal Cajetan Again the Divines say This cause doth concerne them only seing it is of faith Religion The Canonists say It concerneth them also seing it is a case to be judged After much jangling they fall upon a course to please both parties and distinguish between the doctrine person books let his doctrine be presently condemned a certain day be named wherein he may appeare and that may serve for a citation but for the books there was another variance some would have them go with his doctrine and some with his person And when neither party would yeeld unto the other a mid way was devised to please them both to wit the Books shall be condemned with the doctrine and be burnt when he is accursed And accordingly one decree is made for all therein he is not warned to appeare but that he and all adhering unto him shall abstain from these errours and burn the books within 60 dayes or els they are presently declared notorious and obstinate hereticks and also all men are charged that they keep not nor receive any of his books howbeit they containe not the condemned errours but flee from him and all his favorits or take his person and bring him up or chase him out of their dominions yea and whosoever shall receive him their lands also are made subject unto the curse of the Church The forenamed authour shewes what were the censures of this Bull men of understanding saith he did admire it first in the forme that whereas it should have been handled in the language of Scripture yet it was set forth in the style of a Court and that in such intricate prolixe sentences that it was hard to find out the meaning of it and as if it were a decree in case of a fee-farme namely in that clause Forbidding all men that they presume not to assert these errours was such polixity that between forbidding and preserve were 400. words at the least Others did marke that unto 41. positions that were condemned as hereticall scandalous false offensive unto the godly and seductive of the simple it was not shewed which were Hereticall which scandalous which false but by adding a word respective all was made uncertaine seing that Generall word determineth not the particulars and therefore some prudence or other authority is necessary to define these controversies And some did admire with what face it could be said that among these 41 proposâtions some were the errours of the Greeks condemned long ago Others thought it strange that so many positions of severall heads of the faith were condemned at Rome by the sole pleasure of the Cardinals and other Courtiers without the knowledge and suffrages of bb Universities and other learned men through Europe Now hear from Abr. Schultet how it was accepted in Germany Eccius brought it to Lipsia Marinus Caracciola Hier. Aleander to Colen Eccius is flowted in Lipsia the Bull was not received in Bambergh because as they said it was not legally intimated the Rector of Erford by a publick program exhorts the Students if they see that Bull set up in any place to teare it in pieces and oppose themselves unto the enemies of Luther So when Eccius came to Erford the Students went against him in arms and they threw the Bull being torne into pieces into the water Ulrik Hutten a noble man of Franconia did publish the Bull with interlineary and marginall glosses not without great reproach to the Popes honour Luther before he saw it had set forth his book De captivitate Babylonica wherein he professeth that dayly he saw more and more and he wishes that all his books concerning Indulgences were burnt and in place of them all he sets this one position Indulgences are the wickednesses of Roman flatterers And he wishes that his books were burnt in which he had denied that Papacy is of divine right and had granted that it is of humane right and for them he sets this Thesis Papacy is the mighty hunting of the Romane Bishop Then he teaches that the captivity of the sacrament of the altar is first that one of the elements is denied unto the people 2. that transsubstantiation is believed 3. that the masse is made a sacrifice And he acknowledgeth but two sacraments baptisme and the Lords Supper and he willeth that this book be accounted a part of his recantation When he had read the Bull he said At last the Bull of Rome is come of which some write many things unto the Prince but I despise it and will set myself against it as impious and altogether Eccian yee see Christ is condemned in it there is no reason named I am called not unto audience but to a recantation ye may see they are furious blind and madd ..... O that Charles were a man and would for Christ's sake set himselfe against these devils Then he wrote against the Bull calling it execrable excommunicates the authors of it maintaines all the condemned articles calleth the Pope the Antichrist and appealeth from him unto a Councell When
the next yeare they were both put out by the Vicar of Spira and Bucer went to Strawsburgh In the country of Greichga by the river Neccan many towns received preachers Henry Sutphan an Augustinian having escaped from the hands of the Inquisitours in Antwerp went to Breme and preached in S. Ansgarie's Church which the Chanons had left because a man had been killed in it The Clergy seeing the people following his preaching did complain unto the Magistrates and then unto the Bishop but Sutphan defends his doctrine by authority of the Scriptures and promised to surcease if they shall convince him of errour So the Magistrates maintained him The light of the Gospell went a long to Magdeburgh Stetin Sund in Pomer to Riga Derbat and Reval in Liveland to Scaphusen Berna S. Gall in Helvetia to Dantsick Vienna Ulma Wila Creilsheim Cothuse Arnstat c. From Delph in Holland Friderik Canirm wrote unto Caspar Hedio then in Mentz saying The adversaries do attempt much by their mandates letters and messages but God infatuateth the Counsell of Achitophel and it comes to passe that Monte parturiente nascatur ridiculus mus this I know that if we had liberty to preach in publick the Monks which are bitter against the truth would turn to nothing for their credite is gone already by a few preachings in the Schoole But we must patiently wait upon the will and good pleasure of the Lord who when he seeth that we are so earnest doth purposely delay to help lest we sacrifice unto our nets and take the praise unto ourselves if every thing went on smoothly He hath respect not only of them which are to be called that they may be brought unto grace but likewise of them that are called that they may continue in grace but when he shall see us giving over or despairing of salvation unto Israel and to be altogether doubtfull then that he alone may be seen to work on the earth he will help his Church unexpectedly that unto him alone may be praise and glory Amen I am very sorry that Erasmus becomes colder dayly and so far as I can judge he retraits indirectly what he did seem to have written and spoken freely and I perceive his childish fear in respecting the honour of men more then of God And there bee many such Nicodemuses with us but certainly they would stand more stoutly if the glory of Christ who only doth strengthen weak consciences were publickly preached Abr. Schultet Annâl 15. In that summer Luther published the New Testament in the Dutch Opposition by others language and a book against the falsely named Order of Bishops there he accuseth them for condemning and persecuting the truth of the Gospell howbeit when he had so oft provoked them to dispute they could neither oppugne the doctrine of the Gospell nor defend their Popish errours He telleth that they will not come to speed with their tyranny for he regardeth not the Papall curse nor the Cesarean edicts that for them he will not forsake the profession of truth but the rather shall it spread through the world and he endeavours to do it the more heartily because that they rage so cruelly neither shall the Gospell fail albeit he were killed but God will punish them grievously if they will continue in their fury When the bb abbots and Monks heard of this book and of the Dutch New Testament they were the more enraged and sought by all meanes they could to have Luthers books burnt and in some places they prevailed as in Wittembergh Ferdinand the Emperours brother the lawfull Duke being exiled put in execution the Edict of Worms and in November put many to death As also Henry Duke of Brunswike George Duke of Saxony and Philip Bishop of Frisinga Naumburgh were violent against all having any of Luthers books Likewise Erasmus sent a Letter unto Jodoc President of the Senate of Mechline dated Basil prid Jd. Jul. An. 1522. saying Here and there I have turned away partly by my words and partly by epistles many from Luther's faction nor doth any thing so much discourage the Lutheran affections as that I have declared plainly by my divulged books that I do cleave unto the Romane Pope and do disallow Luthers business Scultet writes that Pope Hadrian had exhorted Erasmus to employ his pen against Luther XVI We have heard before in part what Pope Hadrian had written The Diet at Norenhergh An. 1522 1523. unto the Diet of the Germane Princes at Norinbergh in November An. 1522 now hear their answer they say unto the Legate They had with all reverence read the Popes Brieve and heard his commands against the Lutherans they give God thanks that his Blessednesse was come into that See and unto him they wish all happiness And after they had spoken of their unanimity to joyn in war against the Turk they say they are ready to execute the ordinances against the Lutherans and to root out all errours but for weighty causes they had delayed because many had understood by Luthers books how Germany was oppressed many and grievous waies by the Court of Rome and if they had attempted to execute that Edict many would have thought that they were confirming all these vexations and thence had certainly a popular tumult arisen even open rebellion and Civill warr wherefore in such difficulties it were safer to use softer cures and seing the Legate had confessed in the name of the Pope that sin was the cause of all those miseries and he promised to Reforme the court of Rome and if these abuses be not amended and the grievances removed with others which the Princes will now propound it is impossible to calme the present broils or to settle peace again Especially seing Germany had consented unto the paiment of Annates expressely on condition that they should have been employed in warrs against the Turks and these have been payed for many years and never applied unto that use they entreat that the Romane Court would permit that money be brought in to the Emperiall Chamber for that use And where he craves their Counsell for healling the present and imminent maladies they think they have not to do with Luther alone but to root up many vices that are festered by long custom and which some through imprudence and others through impudence do defend therefore they see not a more expedient and efficacious way then if a godly and free Councell be called with the Emperours consent in some convenient part of Germany so soon as possible and at farthest within a year and there must it be lawfull unto all both laick and Ecclesiasticall persons to advise and pronounce freely without danger of any oath or former tye but so far as is expedient for the glory of God and the salvation of souls c. The Legate replieth That excuse of delaying the Edict is but weak for albeit it may seem that scandals might have arisen yet evill things may not be
voice of another This Church makes not lawes without the word of God therefore unto traditions of men which have the tittle of the Church we are not tied if they agree not with God's word Only Christ hath satisfied for the sins of the world therefore if any say there is another way of salvation or of expiating sin he denieth Christ It can not be proved by testimony of Christ that the body and blood of Christ are received really and bodily The rite of the Masse where Christ is represented offered unto the Father for the living dead is contrary unto the Scripture and contumelious unto the sacrifice that Christ hath offered for us We may pray unto Christ only as the Mediatour and Advocate of mankind with the Father It is not found in Scripture that there is any place where souls are purged after this life therefore prayers and all these ceremonies and yearly exequies that are bestowed on the dead and the waxecandls and torches and such other things do help nothing It is contrary unto Senpture to set up images or statues for use of worship therefore if any such be in a Church they should be removed Marriage is not forbidden unto any sort of men but for eschuing fornication it is commanded and permitted by the holy Scriptures unto every one and unclean and filthy single life becomes the order of priests least of any men When these Letters were divulged the people of Lucern Vran Suik Unterwald Tugy Glarea Friburgh Soloturn write unto Bern exhorting them to cease from that purpose and to remember their league as for them they will send none thither nor suffer any to come I. bidem XXV Nevertheless the day is keeped at Bern. None of the bb came nor sent Deputies came from Basile Schafuse Zurick Abbecella Sangall Mulhâse and Rhaetia their nighbours as also from Strawsburgh Ulma Ausburgh Lindaw Constance and Isna Among these were Zwinglius Oecolampade Bucer Capito Blaurer c. Among the Opponents the chiese was Conrad Treger an Augustinian he would not bring his arguments from the Scripture and Presidents of the Dispute would not permitt any other authority because it was so ordered by the publication wherefore Treger went away On the 26 day of January Progresse of Reformation An. 1528. year 1528. the Dispute was ended and then altars images and masses were forbidden in Berne the day and year of Reformation was Marked with golden letters in a publick place for memoriall unto posterity The like Reformation was at Basile Erasmus writes of it in Epist ad Andr. Cruci Episc Plocens dated Friburgh An. 1529. thus No violence was used against any mans person or goods only they sought a Burgher-Master as a chief enemy of Reformation and he escaped in a boat they break down all images in the churches c. Erasmus was present and as he writes he did admire that whereas it had been reported how S. Francis had smote a man with madness for scorning his five wounds and other divâor Saints had revenged some reproaching words yet none of them all did at that time revenge the contempt of their images Pe. Soave saith They of Geneve and Constance and other nighbours followed the example of Berne as also Strawsburgh after a publick disputation makes an ordinance to forsake the Masse or at least to leave it untill the maintainers of it will prove that it can stand with the worship of God and this they did saith he albeit the Senate of the Empire at Spira had by their Messenger forbidden them as not belonging unto them nor unto the States of the Empire to make any innovation in Religion but only unto a General or National Councell Yea and Italy saith he when for the space of two years there had been no Court in Rome and all these calamities under which they were lying were thought to be the execution of Gods judgement for rhe abuses of that government did gladly hearken unto a Reformation and in their private houses namely at Fuenza within the Popes territory they did preach against the Romane Church and the number of these whom others did call Lutherans but they called themselves Evangelici did increase dayly XXVI In March An. 1529. was a Diet at Spira the bb and their party 1529. thought to have severed the Elector of Saxony from the Cities in contemplation of the variance in the question of the Sacrament but on the other side they did perceive the craft of their enemies and disappointed them Then Ferdinand excludes the Deputes of Strawsburgh from sitting in the Diet they protest that if they be displaced which is contrary to the law and custom they will beare no part of the common charges So they were restored ro their place After much debating in cause of religion at last it was decreed thus They who have observed the Emperours decree let them observe it untill the Generall Councel these who have departed and can not change again for feare of Sedition let them continue and change no more untill the Councel their doctrine which teach otherwise of the Lords Supper than the Church doth shall not be received nor shall the Masse be abolished nor in such places where this new doctrin is received shall any man be hindered to go unto the Masse if he please Ministers shall preach according to the interpretation received by the Church referring all disputable questions unto the Councell Let all States keep common peace neither any take the defense of another's subjects all under pain of forfeiture This Decree was opposed by John Duke of Saxony George Marques of Brandeburgh Ernest and Francis DD. of Luneburgh the Landgrave and Count of Anhalt Aprile 19. they protest that they are not obliged to obey this Decree because it is contrary unto a former at Spire where with consent of all parties every man had religion permitted freely untill a generall Councell and as that was enacted with common consent of all so it can not be violate without the consent of all and whereas there hath been dissension for religion it was declared in the Diet at Norinbergh who have heen the causers thereof both by confession of the Bishop of Rome and by the grievances of the Princes and States of the Empire and no redresse is as yet made of these grievances ...... and there fore they will answer for this their protest both openly before all men and unto the Emperour himself and in the mean time till a General or National Councel be called they will do nothing that shall deserve just reproof Unto this Protestation some Cities did subscribe namely Strawsburgh Norimbergh Ulme Constance Ruteling The beginning of the wood Protestants Winssem Mening Lindave Campedon Hailbrun Isna Wisseburg Norling and Sangall This was the originall of that title Protestants which afterwards became so famous The Emperour was then in Italy and was not content with this Protestation as neither with the meeting of the Protestants at
because the difference is mainly in religion he adviseth that they would cause a few good and peaceable men on each side to treat of the controversies amicably and when they shall agree the particulares may be referred unto the Estates to be decerned by them and the Popes Legate so that the Decree of Ausburgh An. 1530. may stand Sleidan The first question of chusing such persons spent some dayes the Emperour sought and obtained from both parties the naming of the men and promised that he would do nothing but what might be for the good of both For the Papists he nameth John eckius Julius Pflugius Jo. Gropper On the other side he nameth Melanthon Bucer Jo. Pistorius these he did admonish to lay aside private affections and look only unto Gods glory He named also Frederik Prince Palatin and Granvellan Presidents and others as witnesses When these did meet Granvellan gives them a book which said he was writen by good and learned men and presented unto Caesar as convenlent for reconcilation he biddeth them read and weigh it shew what articles they can accord on what they dis-allow amend it and wherein they consent not study a conciliation The book contained 22. heads of the creation of man and his estate before the fall of free-will of originall sin Iustification the Church and notes thereof the interpretation of Scripture the sacraments the sacrament of orders baptisme confirmation eucharist pennance marriage exextrem unction charity hierarchy articles that are determined by the Church the use rites and administration of the Sacraments discipline of the Church discipline of the people Lu. Osiander saith The writer of the book was not altogether Popish he had written soundly of justification and some other articles When they had examined the heads they agree in some and they amend some with common consent they agree not on the heads of the Church and her power the Eucharist the enumeration of sinns orders of Saints use of the whole Sacrament and single life They render the book as they had amended it and the Protestants adde their judgement of the articles wherein they did not agree The Emperour commendeth them for their diligence and exhorts them to continue the same way if they shal be further employed And he reported in the publick meeting of the Estates what was done Pe. Soave saith The bb which are the greatest part of that Diet reject both the book and all that was done and because the Electors and Catholick Princes which loved peace did not consent unto them then Caesar as the Church's advocat dealt with the Legate to approve what heads they had agreed on and would expound what was dubious and also with the Protestants that they would not stoppe the way of further reconciliation The Legate answereth in write I use the words of Soave but ambiguous lyke the old oracles He had read the booke and the annotations and the Protestants exceptions and he thinks that seing the Protestants have departed from the consent of the Church yet there is hope that by the help of God they may be brought unto consent as for other things nothing more is to be decerned but to be referred unto the Pope and the Apostolick See he will call a councel shortly or take some other course convenient for the time and will use diligence to do what is expedient unto the Christian world and namely of Germany And to testify that he was desirous to have the clergy reformed he calleth all the bb into his lodging and exhorts them unto their duty to bewar of all scandals al shew or suspicion of Luxury covetousnes ambition that they govern their families seing by that the people do judge of a Bishops manners that they should dwell in the most populous places of their own Diocies that they may attend their flock and where they live not they should send faithfull Ministers that they visite their Provinces bestow priesthoods on good sufficient men distribute the Church-goods to the use of the poore appoint pious learned temperate and not-contentious preachers to teach the people have care to breed the youth in good arts seing upon this account the protestants do allure the children of the Nobility unto them He caused this speech be written and gave it unto Caesar the bb and Princes The Protestants declare their judgement of both these writes and said unto the Emperour If they had keept silence they might have been judged to have approved both In the publick meeting the Emperour shewes the Legates answer and seeing no more can be done for the time he propoundeth that they would advise whether without prejudice of the Decree at Ausburgh these heads wherein the Collocutours had consented may be received as truly Christian and no more to be controverted untill a generall councel shortly to conveen which seemes to be the Legat's mind or if there be no councel untill the next Diet of the Estates The Elector Princes do consent it should be so because there is more appearance to agree in other points if these be ratified and they entreat the Emperour to continue even now the further agreement if he can or if not that he would deal for a General or National councel in Germany The Protestants answer to the same purpose and adde that as they had alwayes desired a free councel in Germany so they can never consent unto such a one wherein the Pope and his party shal have the power of cognoscing and judging the cases of religion But the Bb. and some Popish Princes do flatly oppose and professe they will not consent unto any change but by authority of a coucel to be called by the Pope And they were the more adverse because they thought the Emperours overture was in favours of the Protestants Then Contaren hearing that the Emperour had commended him as consenting unto the accommodation of the Collocutours they goeth unto Charles and complaines that his answer was altogether mistaken as if he had consented unto these conciliations untill a Councel for his mind is that no matters of religion can be concluded in such meetings but all must be referred unto the Pope as the faithfvll Pastor and Universall Bishop July 28. the Emperour referreth all unto a councel for which he promiseth to deal with the Pope and if it can not be obtained he promiseth to appoint another Diet within 18. months to end the differences of religion and in the Interim he forbiddeth any more alterations and suspendeth the Decree of Ausburgh Soave lo. cit Then the Protestants promise their aid against the Turk and interceed for the Duke of Cleve who had offended the Emperour by invading Gelderland That summer King Ferdinand besieged Buda in Hungary the Queen a widow sent unto the Turk for aid who came repulsed Ferdinand and took Buda to himself Then Ferdinand held a Convention of the Estates in Prague where the Nobility of Austria did supplicate for a Reformation of their Churches
a small number of men we must set the decrees of the antient and general councels and judgement of the approved fathers and specially we should give place to the testimonies of Scripture being expounded by the interpretation of the Church lest hereticks brag and say They alone have the Worde of God As for the other point If those words This is my body have not so greata force as they sound and seem to have why are they repeated by all the three Evangelists and by Saint Paul why did not the later Evangelists or the Apostle expound these words as the Sacramentaries do this is the minde of the Testator which should not be reiected this was the mind of all the antient fathers that not only the bread is given but the very body of Christ really He concludes with those words I will yeeld unto your opinion of the Sacrament except yee pointing unto the Ministers think that Jesus Christ in his flesh is not in this world from the time of his ascension and that he hath some other body then that which is visible and except ye think he is otherwise in the sacrament then in the Word if ye think it all one to put on Christ in baptisme and to eat his body and drink his blood and briefly that he is so in heaven that he is not also on the earth and that he is otherwise in the sacrament then he is in a myre And then abjuring all those dangerous opinions he exhorts the King and Queen to maintain the antient faith and protested in the name of the Prelats that they would live and die in defence of that Doctrine which he had declared All the clergy came before the King and Cardinal Turnon in their name protested again This was the Confession of their faith which they would seal with their blood and which the King should embrace and if these who are separated will not subscribe the same they should not be heard but be bannished and they crave most earnestly that the King would so do The Ministers were afraid that the King would not admit them at another day and therefore was the more earnest that the King would be pleased to hear a reply presently but that could not be obtained By supplication they procured continuation of the Conference but in a more private place where were the King and Queen and king of Navar the Prelats twelve Ministers and a few others Beza declared what the Church is and distinguished it according to the twofold calling then he spake of the Notes of the Church and of the succession and calling of Pastors in ordinary calling he said three things are necessary examination election and imposition of hands and in extraordinary calling it is lawfull by Gods authority albeit one or two or all these conditions be wanting as for working of miracles it is not alwayes conjoined with extraordinary calling unless we will talk of things whereof we have no testimony Then he spoke of the authority of the Church and whether it may err and he shewed out of the Cardinals words that the Church may err in particular members and congregations As for the general Councel he said Men have not the more learning that they become Commissioners and many times the Prelats of sound judgement have been absent and they who should have been most sound have been most corrupt as Bernard complained in his time and therefore the authority of the Scriptures is above the authority of the Church for which cause Augustin wrote unto Maximin the Arrian that he will not obiect the councel of Nice nor will have the councel of Arimino obiected against him but let the Scriptures be Judge for both And yet we despise not the judgement of councels and fathers if they agree with the Scriptures but as Jerom writes the errours of the antiens should not be followed but the authority of the Scriptures may never be despised I feare said he that I have been too prolixe and therefore lest I give offense I will continue or leave off to speak of the sacrament as it shall please your Royal Majesties The Cardinal beckned unto Claud. Espensius a Sorbonist he said He oft had wondred how the Ministers had entred into the Church seing they neither entred ordinarily by ordinary authority and imposition of hands nor by any extraordinary way seeing they are not confirmed by working of miracles nor by express testimony of Scripture and therefore their Ministry is not lawfull From that he turned to speak of the sacrament at the command of the Cardinal Lorrain that he might bring the Ministers into controversy with the Germans as was said To the same purpose spake a white Monk of Sorbon Xainctius but more despite fully against the Ministers and to the offence of both parties Beza complained of his impertinency and did supplicate the Queen that she would provide against reviling words and digressions then he said Our Ministers were chosen and approved by our own Churches and so have two parts of ordinary calling and if imposition of hands be wanting unto any the calling is lawfull because these two are the substantials and the other is less principal And in so great confusion of all things in the Roman Church we would not seek imposition of hands from them whose vices superstition and false doctrine we disallow for they be open enemies unto the Trueth as the Prophets had not such enemies then as the Priests neither sought they confirmation of their offices unto which God had called them Neither are miracles necessary in extraordinary calling as is manifest by examples yea Paul in evidencing his calling speaks not of miracles that he had wrought but of the fruits of his preaching the which wee also may say of so many Nations and Provinces which have received the Gospel by our preaching nor can there be a greater confirmation of any Ministery seeing the power of God is manifest in us which neither imprisonment nor banishment nor fire could hinder Espenseus said Bring mee one example in those 1500. years like to yours All things said Beza are not written that have been done and however it hath been it followes not that our calling is not manifest enough and set forth from God in his due time He is not now bringing a new Gospel but restoring the old which was sufficiently confirmed before and now by a singular way he hath caused his light to shine He spake also of traditions but was oft interrupted by Xainctius and the Cardinal fearing that his incivility were checked by the Queen would end the controversy as if the question had been sufficiently cleared and the Sorbonists spoke as if the victory had been on their side Then the Cardinal said in the name of the Prelates that they would proceed no further unless the question of the Sacrament were handled and then he asks the Ministers Whether they do embrance the Augustan Confession Here he playd the fox for if they denied
he thought to set them and the Germans by the ears and if they consented he hoped to triumph over them Beza answered He and his collegues were come to defend the Confession of their own Church and to this end should the Conference be directed The Cardinal with vehemency did press that point The Ministers fearing that the Conference might be broken off and the blame be layd on them crave leave to consider the Confession forwhich the Prelates seemed absolutly to proclaim The Cardinal nameth one article We confess that the very body and blood of Jesus Christ is truly really and sacramentaly in the Supper of the Lord and is so given and received by them who communicate He alledged also the testimonies of the Saxon Ministers concerning it So the Conference was dismissed The next day Beza was bid to speak and he spake to this purpose We have declared our mind concerning the articles propounded unto us namely of the Church we trust none hath occasion to complain of us and these things that have been handled should have been approved or disproved by the Scriptures But we were demanded By what authority we preach the Word of God they think to make our cause odious by this demand This questioning seemes superfluous seeing we were called hether not to give account of our calling but to confer of our doctrine otherwise it may seem we are brought into judgement Or if it was done only for disputation consider that when two parties are brought into Conference if the one demande Why do you this and the other mutually ask the same this is but caâillation and dissention But omitting the Prelates of this realm whom we will not offend let us suppose a certain Bishop were here demanding us By what authority we do preach and we like wise would demand him By what authority he were a Bishop that is whether he was elected by the Seniours of his Church whether the people had desired to have him and whether his life manners and doctrine had been examined and he would answer that he was so and so called but the contrary is manifestly known we call the consciences of those who hear us and know the matter to bear witness If he say We are not Ministers because we have not imposition of hands we might answer Thou hast but one thing the imposition of hands and if the want of that as thou thinkest make us to be no Ministers the want of the other two which are more principal make thee to be no Bishop We speak also another thing albeit beyond our purpose and against our will but that this assembly may see how this question is full of enuy If one were demanding that Bishop From whom had he received imposition of hands and for how much he had bought his title he would answer I had imposition of hands from Bishops and I bought not imposition of hands but only for my place I gave two or three 1000 Crouns which is as if one would say I have not bought the bread but I bought the wheat I say If this contest were judged by the Councels and decrees of the Church it would make many Bishops and Curats ashamed And we speak thus not of intention to bring Quid pro Quo but that yee may see how unwillingly we touch the matter and would have other things handled lest the work of peace be hindred We would have spoken of the article of the Lords Supper because the Cardinal of Lorrain promised to satisfy us in this point of doctrine which is a principal one by the proper words of the Fathers this we do eagerly desire And to satisfy this desire one article was culled from so many and necessary articles of the faith and it was said unto us Either subscribe unto this or we will proceed no further If they were our Judges and sitting upon out lifes they would not say Subscribe but We condemn you Their office leades them into another manner of speach and they should shew if there be any errours in our doctrine We are here before you to give an account of our doctrine unto God and unto all the world and to obey God and the King and you ô Queen so far as lyeth in us to the pacisying of those troubles about Religion If yee had to do with us only who now are here ye might easily have your wills but we represent a greater number not only of this kingdom but in Helvetia Poland and other parts who think long to hear whether this Conference will turn but when they shall understand that in stead of a free Conference the tenth part of an article was exhibited unto us with these words Either subscribe or no more Albeit we would subscribe what were ye the better Others will know whether we have subscribed by force of argument or by constraint Wherefore ô Queen we most humbly beseech that so good and profitable a work be not broken off and that you will vouchsafe to grant such men which will not disdain to dispute soberly Nevertheless lest they say We have not an answer we receive all those passages which Espencaeus brought out of Caluine but in that bit of an article out of the Augustan Confession many things are to he considered 1. the whol Confession should have been propounded and not a line only 2 we would know whether the Cardinal propoundeth it in his own name or of the Prelates and then we would give thanks that they confess themselves overcome in the article of transsubstantiation which is justly condemned by all the Reformed Churches 3. if we should subscribe they also should subscribe that our Churches may understand what we have dene 4. and if they will come to the whol Confession of the Germans we trust that we are come unto a very good way of concord and unity In the mean while we affirm that the Lord Jesus is present in the use of the Supper where he offereth exhibits and truly gives unto us his body and blood by the operation of the Holy Ghost we eat the same body that was broken for us but we eat spiritually and by faith that we become bone of his bones And if this be not sufficient it is hard to speak of so great a mystery in few words if it seem good unto the Cardinal let us consider and confer the Scriptures and writings of the Fathers as he hath promised and if it please you ô Queen to appoint a convenient form of collection and to appoint Notaries to receive our disputations We trust yee understand that we came not to bring disorder and trouble but would dedicate ourselves unto God unto your Majesties and the whole Christian common-wealth and specially unto the tranquillity of this Realm The Prelates were angry that he had spoken of their Vocation and Lorrain said He had dishonoured the Queen into whose hands the right and liberty of election was given So there was bragging of the Cardinall and Prelates and
before and after Sermon administration of baptism and the Lords Supper the manner of catechising the manner of censuring scandalous persons either repenting or obstinat and prayers belonging to âach one of those as also concerning the Visitation of the sick Those who suffered in these Provinces were for the most part accused concerning the Masse prayer to Saints worship of images purgatory the merite of works the supremacy of the Pope and the lyke all which they denied upon grounds of the Scripture King Philip II. went about to turne the Civil gouvernment into a Monarchy and was advised by the Cardinal of Lorrain to separate such parts of these Provinces as in former times were subiect unto the Bishops of Germany and France and erect new Bishopriks in them then he erected three archbishopriks and twelve bishopriks whereas before they had but one Bishoprik in Vtrechâ that by them as so many Overseers the office of Inquisition might be the more strictly executed This was not darkly made known by the Popes Bull granted to the same effect and Henry the Ambassador of Spain declared the same plainly unto William Count of Nassaw Whereupon the States began to consult how to defend themselves against the cruelty of Inquisition Thuan. hist Lib. 22. But first they wrote a Confession of their faith in the year 1561. and sent it unto the King with a Supplication protesting that it was great cruelty and iniquity to punish them as hereticks so horribly because they forsook the traditions of men which had no warrant in Gods Word The Confession was at the first written by Guido de Bres who afterwards sealed it with his blood and Godeârid Wingius who was sent by the Church of Embden to gather the first Reformed Church in Flanders and other Fellow-labourers in Flanders Brabant Holland c. and it was communicated unto Cornelius Coolthunius and Nicolaus Carenaeus Ministers at Embden unto Pe. Dathen Caspar Heidan at Frankendal and others in other parts It was presented unto the King in the year 1562 but he was so far from yielding unto their Supplication that they were the more grievously oppressed In the midst of their cruell persecution the number of true professors increased wonderfully and by example of the French Church which in the beginning of King Charles IX had purchased some liberty they avowed the Religion openly Cardinal Granvellan on the other side went about contrary to the mindes of the Noble men who were appointed by the King unto the government to afflict Antwerp though having a particular exemption from the Inquifition The noble men sent their complaint against him and he was deprived of his authority by Letters from the King but before his departure he had provided so and the King was so affected toward the Inquisitors that their Inquisition went on the more cruelly among others great severity was used in Antwerp against the believers of the Gospel in the year 1564. Many Noble Men who before were enemies of the truth began to hate such cruelties and embraced the Gospel and albeit they saw themselves in danger of the Inquisition yet they determine to make a league of mutuall defence namely that they would endeavour to help one another for avoiding peâill and to certify one another of the attempts and plots of their enemies When they had made this agreement they sought to gain the favour of others most bitter against them At that time Margarit the Dutchess of Parma and the Kings Sister had the government of the seventien Provinces by the advice of other Rulers foreseeing the imminent danger she sent Count d' Egmont a Papist but a good Patriot unto the King to certify him that great trouble was like to ensue which could not be prevented if the severity of those Edicts and the boldness of some men abusing them were not restrained Then the King ordered the Dutchess to mollify the edicts as necessity required with the advice of prudent men for preventing the dangers which she feared yet so that the Romane Religion be kept in safety She calleth a solemn Counsel in which twelve men were appointed to rectify the business They call the odious Inquisition a Visitation and for burning they ordain hanging but the Inquisition was confirmed and continued still This petty change did not please Granvellan nor the Pop's Legate in Spain nor did they cease untill the King discharged that order again so by a new edict he established the Inquisition and commanded that the former edicts should be every where put into execution Dated in December An. 1565. LII Often mention hath been made of the controversy concerning the A Retractation of Bucer concerning the Supper presence of Christs body in the Lords Supper here by way of corollary for clearing both the history and the state of that question I add the words of Martin Bucer in his Enarrations on Matth. 26. in his second edition When he comes to the Institution of that Sacrament he saith It seemes good to treat of this text as of new because in my former edition are some words whereby it may seem both that I have not sufficiently declared the Matter and that I have been too little dutifull toward those unto whom wee all who worship Christ do owe very much For by our ingratitude toward the most large gift of God the revelation of the Gospell which hath been in our time and by our sloth in all the work of Christ our Saviour we have deserved that God hath suffered Satan to raise a strife certainly a very unhappy one amongst the Ministers of the revived Gospell concerning the sacred mystery of the Lords table Into this contentien I also was drawn while I know not with what Zeal I did endeavour to defend some men against whom others seemed to deal too harshly and to eschue on the one hand the impanation of Christ or the local inclosing of him in the bread and on the other the preposterous confidence on the outward action in the sacraments I confesse ingenuously that this Zeal was immoderate and that I did not honour enough the authority of those whom I saw to be first promoters of the Gospell unto us all towâ Martin Luther and some others neither did I consider rightly the dammages which the Church hath suffered by that difference for else I might have taken another way both to defend the innocent and to wave the fond opinions neither should I have taken exception against the words that are agreeable unto Scripture and may bevsed piously which M. Luther and they who are with him do use For because I thought that by those phrases the people were made to believe the impanation of Christ or certainly was a locall inclosing in the bread and that the sacraments by themselves after whatsoever manner they be taken do bring salvation I thought that I should not only impugne those phrases but that they should be waved and others used that thereupon Luther and others did judge that I
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
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
were instant to begin and the most part condescend to treat of doctrin and Reformation jointly so that also a Letter was sent unto the Pope craving to further the Synod and to solicite the Princes for continuing peace among themselves as also other Letters were written unto the Emperour unto the French Roman Portugal Kings and other Princes requiring them to conserve peace to send Ambassadors to secure the high-wayes and to cause their Prelats resort unto the Synod Those Letters should have been read and sealed in the ensuing congregation but they could not agree what seal to use In a word before the next Session they could agree only that they should begin with heresy and because they were informed of more prelats a coming they delay the next Session untill Aprile 8. Again the Legats send for their oft demanded instructions and they advise to begin at the controversies between them and the Lutherans concerning the holy Scriptures and the abuses brought into the Church in that matter About that time the Conference in Germany was dissolved and the Pope thought it scandalous to delay any more so he gave information to begin according to the advice but so that they be slow in the Reformation Accordingly on February 22. 1546. it was ordained to read Luthers books and frame articles concerning the Scripture to be censured by the Divines and so matter to be prepared for Decrees As for abuses every one should call to mind what he thought needfull to be Reformed and what remedy is fittest The articles of doctrine were propounded of the sufficiency of the Scriptures 2. Of the number of the books 3. of the Latin Translation 4. Of the perspicuity of the Scriptures In the first article all did agree to make Traditions Of the Scriptures equal with the Scriptures excep Antonius Marinarus a Carmelite whose discourse was called Lutheran They all agree to canonize the Apocrypha on these two they spend sixe congregations In the third article was difference between them who were ignorant of the languages and a few having a taste of Greek Frier Aloisius de Catanea did prove by authority of Jerom and Cardi. Caietan that the Hebrew edition of the old Test and the Greek of the New are the pure fountains and all Latine translations are but impure brooks and so have been accounted in all time by past The greater number said This opinion openeth a door unto Lutherans the doctrin of the Roman Church is by Popes and Divines founded upon the Latine Bible and if it be lawfull to scan whether it be rightly translated the base Grammarians shall be preferred unto the Bishops and Cardinals and the Inquisitors shall have no place if they be ignorant of Hebrew and Greek Do Isidorus Clarus a Brescian and Benedict an Abbot discourse historically of the old and later Translations and of their account at the first and how at last that which is called vulgata was patched of them both Andreas Vega a Franciscan commends that Latine but preferreth the Hebrew and Greek In the end sixe Divines were deputed to correct the Vulgata to be printed by auhority of the Councel There was no less difference concerning the expounding of Scripture some alledging the authority of Car. Caietan said The Spirit of God is tied to no age and all men should be encouraged unto the diligent and sober study of Gods Worde Others said Vnbridled spirits must be curbed or else can be no hope to see an end of the late pretences neither do the Lutherans gain upon any but such who study the Scriptures the study of Aristotle is safer and the Word of God should be kept in due reverence from it is much derogated when it is too common Dominicus Soto a Dominican said In matter of faith every one should be tied to the exposition of the Church but in manners let every one abound in his own sense so that piety and charity be preserved otherwise men may fall into inconvenients by contrariety of expositions among the antient Fathers who never required that they should be absolutely followed The opinion prevailed which held that the Scriptures are already so well expounded that there is not hope of any more good and if any man will not be content with the Antients let him not trouble the world with his whimsies The Divines had discoursed so irresolutely that the Prelats who scarcely understood the discourses and yet have the power of suffrage doubted what to say in the canons and anathema's therefore overture was found to add anathema unto the Decree concerning the number and species of the books but the other canons should have no anathema lest they accuse their own Divines They talk of many abuses and a Decree was made against the pettiest for hast because the Session was approaching There the Decrees were read and the fifth Session was appointed to be Juny 17. Five Cardinals were present and 48 Bishops and none of them saith my author remarkable for learning The canons were sent to Rome The Court after information how particulares were debated began to think they must attend the Synod more narrowly therefore the Pope sendeth moe Cardinals and admonishes the Legats that the Decrees should not be published before they be advised at Rome he admonishes also to avoid too much flowness but bewar of celerity lest there be not time to receive order from him what to propound deliberat and conclude and spend not time in points not controverted as they had done now in some undoubted points finally take heed that the Papl authority be not permitted unto disputation At that time the Pope had deposed Herman Bishop of Colein for heresy as was pretended and ordained Adolph Count of Scavenburgh into his place and he wrote unto the Emperour for this effect Charles loved not Herman for the same heresy yet fearing that he would joyn with the ptotesâants would not consent Hence arose a new jealousy between the Pope and the Empetour The Protestants complain that they were condemned not only being not heard but without the Councel by the Pope alone and therefore it is needless for them to go unto Trent IV. In the first congregation the Prelats urge two points of Reformation Sess V that were propounded and left-of in the former Session The Legats would treat of original sin Because they could not agree Letters were sent to Rome and in the mean while another order was prescribed for dispatching affaires to wit there must be a congregation of Divines to treat of doctrin and Canonists must be joyned with them when they come to Reformation yet so that Prelats might be present if they please And another Congregation of Prelats to frame the Heads of doctrin and Reformation which being examined and digested according to the most common opinion should be brought unto the generall congregation and there the voice of every one being known decrees may be framed by the determination of the greater part and then
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
other his works I therefore subjoyn a taste of it and because some poison is in it I add a litle antidot which may be usefull unto some In his preface unto the Emperour he shewes his Rule of judging the evangelical and Apostolical Scripture which being Divine and a most sure rule the antients had used in judging of controversies after the departure of the Apostles and because in such contentions ariseth controversy about the interpretation and sense of some passages of the Scriptures it is necessary to have recourse unto the Universall consent of Writers chiefly of those who lived in the time of the Emperour Constantin untill the time of Leo I. or of Gregory yet so that it is not necessary to produce the testimonies of them all nor of the most part which were an infinite work but it is sufficient to bring one or two by whom the judgement of the whol Church may be known and with this caution that every testimony of those Fathers may not be rashly received seing in many places they speak according to their privat judgement and wherein even the most learned and best maintainers of the Apostolical and Catholick doctrine have not agreed with the safe unity of faith but only such things as belong unto the confirmation of the Apostolical and Catholick tradition and have the weight of irrefragable and undoubted testimony wherein they declare constantly the publick and common faith of the whole Church His method is conform unto the Articles of the Augustan Confession His principal scope seemes to be contained in the seventh Article de vera Ecclesia where he holdes that the true Church is always manifest and though the present Roman Church hath departed from the primitive not a little in integrity of manners and discipline yea and in sincerity of doctrine yet she standes on the same foundation and professeth communion with the antient Church and therefore is one and the same albeit different in many particulares Neither should we separate from her as Christ did not separat from the Jewish Church albeit corrupt neither did the Prophets nor Apostles violate the union but only spake against her and came out of her but by dissenting from the errors neither did Cyprian and some others violat the union with the Roman Church how beit they did complain of the envy of the Roman clergy and the pride of the Pope This may be called his privat judgement as he spake of others in his preface and not the constant faith of the whole Church that the Church should be manifest always was not the judgement of Eliah 1. King 19. 14. nor of John who prophecied of the woman fleeing into the wilderness Revel 12 and it is without all doubt in the general that in the dayes of the Antichrist the Church shall not be manifest 2. he grantes that the Roman Church hath departed not a litle in manners and doctrine but how far she hath departed may be in some measure known by the history 3. his advice that we should not have departed from her is a main question but certainly his reason is not sufficient for though our Saviour made not separation from the Jewish Church yet he foretold that when these labourers of the vine-yard shall have killed the heir the vineyard shal be taken from them and not a stone of their temple should be left upon another Where was their Church then if they had no place for their Religion As for the Pophets and Apostles distinguish the times before the time was come which God had appointed they had no reason to depart but when the appointed time was come then they departed and for this very point Steeven was Martyred Act. 6. 14. The same distinction serveth for the Roman Church Cyprian and Paulin had no reason to violat the vnion when she had not departed from the true faith but when she became the whoore and all nations had drunk of the wine of the wrath of her fornication then was the time to obey the commande Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Gods people was with her and in her and they must not only protest against their adulterous mother but come out from her Then for reconciliation of the Church he seemes to despair that ever they will accept of his Overture to wit that those who have given the cause of distraction that is saith he the governors of the Church would remit some what of their too much rigor and yeeld a little for the peace of the Church and following the wishes and admonitions of many good people would reform the manifest abuses according to the rule of Divine Scripture and of the antient Church from which they have departed And next that those who eschuing those vices have fallen into the other extremity would confess their faults and return into the right way In other Articles that differ from the Popish Church he puts often a blame upon the Reformed if not for their Tenet yet for their practise For example of justification he saith What is said in the fourth article that men can not be justified before God by their own strength merits or works but are justified freely by faith it was evermore allowed by the Church and untill this day it is approved by all the writers of the Church So that I wonder why the Apology saith that they are condemned in this article as if it were taught that men obtain remission of sins for their own merits and not freely for Christ's sake Afterwards he cites the testimony of Bernard saying I consider three things whereupon all my hope stands the love of adoption the truth of the promise and the power of performing And saith he the Doctors of this age say not that they teach doubting whereby men should doubt of Gods mercy and mistrust but such fear of God whereby a diligence of living well and of keeping the received grace may be stirred up and increased in us as the Apostle saith Work forth your salvation with fear and trembling And they call this sear chast and filial which perfect love casts not forth but retaines and cherishes Which fear hath always adjoyned confidence and hope of Gods fatherly good-pleasure And seing those things are taught tooday in the Catholick Church the Protestants do not rightly in accusing the present Church that she bidds and teaches to doubt of Gods favor and of eternal life and put this blasphemous doctrin as they speak among the chief causes for which they should depart from her Of free will he saith on the 18. Artick The sum of this controversy which had been formerly and now is consists in this What the will of man can do to attain righteousness by which we are justified before God is not to be asscribed unto the power of free-will corrupted by sin but unto the singular grace of God which we have not by nature wherein we were
answered Seeing those have accused us of horrible errors we can not conceive how we can acknowledge them as brethren as for invectives we approve them not but we will oppugne their errors Beza said Seeing yee refuse us to give us the right hand of fraternity neither acknowledge us as brethren wee do not regard your hand of friendship So the Conference was ended March 29. Lu. Osian Cent. 16. lib. 4. IX In February An. 1589. Pistorius a Papist in Baden vanted that he The conference at Baden would confound all the Lutheran Divines and convince them by the Scriptures only and by the same ground maintain the Roman Religion No other Papist had attempted so much before But when James Marques of Baden had obtained from Lewes Duke of Wurtembergh some of the Divines there should come unto a Conference Pistorius shifted from day to day untill November Then the Marques and Frederik Duke of Mompelgart with consent of both parties set down the order and conditions of the dispute and especially to handle in the first place the question Whether the Lutheran or the Roman be the Catholik Church Both parties gave their Theses concerning that but in all the four Sessions Pistorius brought not one argument from the Scriptures he insisted only in discussing the ambiguity of words and sought to find captious sophisms at last against the will of the Noble men and of his adversary party he break off the Conference neither was any thing remarkable in that dispute saith Osiander Lib. Cit. but their Theses may be desired Pistorius said The Church ever was is and shall be conspicuous so that it can never be extinguisht nor obscured nor lurk nor be silent Though the notes of the Church be four to wit unity holiness perpetuity and universality yet all may be reduced into one for vniver sality is the absolute note of the Church As error can not be the signe of the false Church so purity of the word and sacraments whether in whole or in part can not be the mark of the true Church because purity depends on the Church rather then it upon purity and purity is known better by the Scripture On the other side the above named Iacob Andreae said The Church on earth is one in all times and places and the Scripture shewes clearly that the Church hath not one and alike face in all ages and places for it had one face in the dayes of the Apostles when she was most pure because by faith she kept the doctrine of Christ albeit her chastity was even then tempted by false teachers and she had another face when she was governed by the Fathers the successors of the Apostles for by lapse of time some errors creept-in as the Apostles had foretold The third and most miserable face was under Antichrist of which estate Christ and his Apostles had forewarned diligently then was the Church so deformed that she could scarcely be known as the Prophet said of the Jewish Church How is the faithfull city become an harlot ... neuertheless even then the Lord had his 7000. who had not defiled them selves with idolatry And because before the glorious coming of the Lord the Holy Ghost hath foretold that the man of sin shall be reveeled and killed in the hearts of many men he foretelleth another and a fourth face of the Church which is answerable unto the first in time of the Apostles And albeit Satan will by fanaticall spirits defile her no less them he did at the first and the number of the elect shall be small as Christ saith When the son of man shall come shall he find faith on the earth nevertheless the true Church shall continue in despite of al the craft of Satan untill the last judgement-day It is sufficient to prove the true Church to be Catholik now whether a particulare or uniuersal if it be demonstred oy the Prophets and Apostles or by their writings that she is conform in doctrine unto her which was in the dayes of the Apostles Neither is the purity of doctrine and Sacraments better known by the Church then the Church is known by the doctrin and sacraments for the Church depends on the word and Sacraments but the purity of doctrin and Sacraments depends on God only and his reveeled will even albeit all the world forsakeit speak against it as it is written All men are liars but God is true c. X. At Kracow An 1591. on the Ascension-day the Popish party especialthe Troubles in Poland Students being stirred up by their Masters the Iesuits began with a huge tumult to pull down the houses wherein the reformed were wont to assemble The King Sigismund and the Nobility being in the town sent some of the Guard to hinder them and stayd them for a time nevertheless at midnight those did gather again and burnt the houses wholly The Nobility of the nearest Provinces called this a beginning of the Massacre of Paris and fearing greater danger did meet in Chimiolinscia they resolve first to send unto the king and excuse them selves that they had assembled without his knowledge and to shew that their main bâsiness was to Provide for his safty and honor agnaist the like tumults and that they intend to have a more frequent meeting September 23. in Radom where the Nobility of Lithvania professing the gospell will be present and to supplicat that the churches might be restored unto the Reformed in Cracow and that a Parliament might be called to establish peace of religion The King shew his displeasure for that they had assembled without his knowledge seing he had al ready promised unto the Messingers of Sendomiria and Cracow that he would vse all the means of Peace and to punish the authors and chief actors of that tumult and he dischargeth that other meeting he gave them liberty to rebuild the churches In the year 1595. was a more frequent covenntion of the Reformed or Euangelici as they The agree ment of the Resormed there called them selves at Torun in August there were two Palatini the Deputies of five others two Castellani and many Nobles of Poland and Lithuania and fourty four Divines After prayer they choosed Swietoslaus Otzelsci to be president a Marshal and Scribes Otzelsci declared the causes of their assembly 1. to advise how to preserve a consent in doctrine as it had been agreed by their fathers in Sendemiria And 2. because they are obnoxious unto the malice and violence of adversaries to consult how to preserve peace of religion as both present King and the former Kings havesworn to continue it When this was propounded the Deputies of the absent Palatini as also of the Senators of Volhinia Russia Podolia and Podlassia declared the excuses of their Authors and their desire of the same particulares A Messinger in the Kings name forbids them to sit any more They answer They intend nothing against the King nor Kingdom nor the lawes or constitutions
by our Master Christ Jesus we are taught in these words In vain Do they worship mee teaching for Doctrines the precepts of men So without respect of men those did cleave unto the Word of God and did iudge What soever is without the Word either in doctrine or religious worship or in Ecclesiastical discipline can not be accepted of God as service when he requires it not But England upon account that those who had been enured with Popish doctrine and superstitions might be the more easily allured to forsake that doctrine if the rites and discipline were retained and hoping as is hinted in the former part that by time a more perfect Reformation might be attained took this prudential course as it is called trusting especially that bishops and priests might be the more easily enduced to joyn with the Reformation So both in the Confession in King Edwards time and in the articles of the Convocation An. 1564. or according to the English Style 1563. they allowed liberty unto dissenting judgements and made large expressions and capacious words being loath to drive off from the communion any who differing in the branches meet in the main grounds of religion Those things that were retained upon such plausible motives had a twofold influence Such is the nature of humane corruption to wit 1. one superstition draweth-on another as a link of a chain If this may be used why not that 2. what was at first retained by way of toleration condescension was afterwards pressed upon mens consciences by authority that men must conform in practise of rites and to the opinion of Superiors or suffer punishment The first particular exception was made by the Papists against the The Head of the Church and Supream Iudge in al causes title The Head of the Church which was given unto King Henry and The Supream Iudge in causes Ecelesiastical which was given unto Queen Elisabet They excepted against this alwayes but the first that hath written of it was Harding in his pretended refutation of Englands Confession Bishop Jewell answereth him in his Defence of the Apolog. part 6. cap. 11. divis 1. saying Concerning the title The supream head of the Church wee need not search the Scriptures to excuse it For 1. We devised it not 2. We use it not 3. our Princes at this time claim it not Your Fathers first enrituled that noble Prince King Henry VIII with that unused and strange Style as it may wel be thought the rather to bring him into the talk and slander of the world Howbeit that the Prince is the highest Iudge and Governor over all his subjects whatsoever alswel priests as laymen without exception c. He insists at length upon this purpose as also Doct. Fulk against the Rhemists Annotations on Matth. 22. and others I shall add the Answer of Thom. Bilson sometime Warden of Wincester unto the Jesuits Apolog. Lib. 2. where the Iesuit or Philander saith You would have our faith and salvation so to hang on the Princes will and lawes as if there could be no nearer way to religion then to believe what our temporal Lord and Master list He answereth It is a cunning when you can not confute your adversaries at least to belie them that you may seem at least to say somwhat against them indeed your fourth chapter is wholly spent in refelling this position which we detest as much as you Philander replieth You begin to shrink from your former teaching He answereth in name of Theophilus You will never shrink from your former facing Did ever any man on our side affirm the Princes will to be the rule of faith have we not earnestly written and openly taught that religion must not depend on the pleasure of men Have not thousands here in England and elsewhere given our lifes for the witnes and confession of Gods Truth against Princes Lawes and Popes decrees In Spain France and Italy and other places at this day do we not endure all the torments you can devise because we will not believe what temporal Lords and Masters will your conscience knowes it is ttue that we say Why do you then charge us with this wicked assertion from which we be farther off then you For you hold opinion of Popes they can not err we do not of Princes Why do you Father your fancies upon us why do you purposely pervert the question heaping absurdities and alledging authorities against that which we do not defend Philander The oath which yee take yourselves and exact of others induces us thus to think of you for there you make Princes the only supream Governors of all persons in all causes aswell spiritual as temporall utterly renouncing all forrain jurisdictions and Superiority Upon which word mark what an horrible confusion followes If Princes be the only Governors in ecclesiasticall matters then in vain did the Holy Ghost appoint Pastors and Bishops to govern the Church If they be Supream then are they Superior to Christ himself and in effect Christs Masters If in all things and causes spiritual then they may prescribe unto the Priests and Bishops what to preach and which way to worship and serve God how and in what form to Minister the Sacraments and generally how men shall be governed in soul If all forrain jurisdiction be renounced then Christ and his Apostles because they were and are forrainers have no jurisdiction nor authority over England Theophilus VVake you or dream you That in matters of no less weight then your duty to God and the Prince you fall to these childish and pelting sophisms VVhat kind of concluding call you this Princes only bear the sword to command and punish Ergo Bishops may not teach and exhort Princes are not subject unto the Pope Ergo Superiors to Christ They may by their laws establish what Christ hath commanded Ergo they may change both Scripture and Sacraments No forrainer at this this day hath jurisdiction over this Land ergo Christ and his Apostles 1500. years ago might not preach the gospell Philand We make no such reasons Tâeop The former propositions are the true contents of the oath we take the later are the very absurdities which you infer upon us fortaking the oath ..... Philan. Do you not make Princes supream Governors of all spiritual things Theoph. you reason as if we did but ourwords since you will rest upon words are not so Philan. What are they then Theoph. We confess them to be supream governors of their realms and dominions Philan. And that in all spiritual things and causes Philan. Not of all spiritual things and causes Philan. What difference between those two speeches Theoph. Just as much as excludes your wrangling we make them not governors of the things them selves but of their subiects which I trust you dar notwithstand Philan. I grant they be Governors of their subjects bur not in ecclesiastical things or causes ..... Theoph. Where we profess that her highness is the only Governor of
estates and degrees committed to their charge by God whether they be ecclesiastical or temporal and restrain with the civil sword the stubborn and ill doers So far they If it be here obiected that the autority of the Convocation is not a sufficient ground for that which was enacted in Parliament I answer These articles stand confirmed by Royal assent of the Prince for the establishing of whose supremacy the oath was framed and also by a special Act of Parliament in the 13. year of Queen Elisabet ch 12. Seing therefore the makers of the law have full authority to expound the law and they have sufficiently manifested that by Supream Government given unto the Prince they understand that Government only which is exercised with the Civil sword I couclude that nothing can be more plain then this That without all scruple the Kings Majesty may be acknowledged in this sense to be the supream Governor of all his dominions and Countries aswell in all spiritual or ecclesiastical things as temporall And so I have cleared the first main branch of the oath So far In Vsher And because this oath was so understood excluding all forrain power I have not found that any man excep the Papists did object against it And albeit Scotland used not this title in formality of words yet they did ever acknowledge the same power in their Soveraigne as is clear in the Confession of faith which was presented unto the Parliament An. 1567. where in Article 24. it is said We confess and acknowledge that such persons as are placed in authority are to be beloved honored feared and holden in most reverent estimation because they are the Lieutenents of God in whose seats God himself doth sit and judge yea even the Judges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all malefactors Moreover to Kings Princes Rulers and Magistrats we affirm that chiefly and most principally the conservation and purgation of religion appertaineth so that not only they are appointed for Civil policy but also for mainteinance of true religion and suppressing of idolatry and superstition whatsoever As in David Josaphat Ezechias Josias and others highly commended for their zeal in that case may be espied And therefore we confess and avow that such as resist the Supream power doing that thing which appertaines to his charge do resist Gods ordinance and therefore can not be guiltless c. Next it is remarkable that howbeit the Missal The Servicebook was not pressed was abolished and the Service-book was authorized in England yet the the Ministers were not astricted unto the full prosecution of it from the beginning the one might not be used and the other might be used yet they were not tiedunto it for many were for that Principle of Scotland whereof mention is made before and would have put away all ceremonies that had no warrant from the word of God and they did forsake them Neither did Mathew Parker Archbishop of Canterburry press any of his diocie to use those rites It is true he required them to use the Service book as we find he required John Fox to subscribe the old man produced the new Testament in Greek and said To this I will subscribe But when the subscription of the Canons was required he refused and said I have nothing in the Church but a prebend at Salisbury and much good may it do you if you will take it from mee So he was dismissed and continued in his Ministry till the day of his death And Ed. Grindal succeeding in that See was so far from pressing any unto Conformity as it was then called that he incurred the Queen displeasure for his connivence yea he not only connived but he was a favourer of the Not-conformists and when they began to use prophecying which in Scotland is called The. Exercise he resorted with them and commended them as appeares by that his Letter which he being under restraint wrote and sent unto the Queen in the year 1580. of which I have transcribed a part from Thom. Fuller's Church-Histor Lib. 9. he beginneth thus With most humble A Letter of Grindai in defence of many Ministers and of Prophecying remembrance of bounden duty unto your Majesty It may please the same to be advertised that the speeches which it pleased you to deliver unto mee when I last attended on your Highness concerning the number of preachers and the utter snbuersion of all learned Exercises and conferences amongst the Ministers of the Church allowed by the bishops and Ordinaries have exceedingly dismayd and disconforted mee not so much for that the said speeches sounded very hardly against my own person being but one particular man and not so much to be accounted of but most of all for that the same might tend to the publick harm of Gods Church whereof your Majesty by office ought to be Nutricia and also the heavy burden of your conscience before God if they should be put to execution ....... I thought it my duty by writing to declare some part of my mind unto your Highness beseeching the same with patience to read over this ........ If I should use dissembling silence I should very ill requite so many your Majesties and so great benefits for in so doing both you might fall into perrill towards God and I my self into endless damnation ...... I beseech your Majesty thus to think of mee that I do not conceive any ill opinion of you although I can not assent unto those two Articles then expounded I do with all the rest of your good subjects acknowledge that we have received by your government many and most excellent benefits as amongst others freedom of conscience suppression of Idolatry ...... I am also persuaded that ever in those matters which you seem to urge your meaning and zeal is for the best the like hath hapned to many the best Princes that ever were yet have not refused afterwards to be better informed ...... David hath not evill meaning when he commanded to number the people ...... Yet saith the Scripture his own heart stroke him and God by the Prophet reprehended him ........ And so to come to the present case ..... Surely I can not maruell enough how this strange opinion should once enter into your minde that it should be good for the Church to have few preachers Alas Madam is the Scripture more plain in any thing then that the Gospel of Christ should be plentifully preached and that plenty of laborers should be sent into the Lords harvest which being great and large stands in need not of a few but of many workmen There was appointed to Solomons material temple artificers and laborers besids 3000. overseers and shall we think that a few preachers may suffice to the building of the spiritual temple of Christ ...... I beseech your Majesty to note one thing necessary If the Holy Ghost prescribeth expressly that
before as followes But mark the different spirits and Genius of these two Archbishops Grindal and Whitgift appearing in their Letters that were directed unto one and the same person This is that Do. Whitgift who bandied and rebandied with Thomas Carthwright The Supplication or Admonition unto the Parliament in the year 1571. whereof hereafter and in defence of Episcopacy and al the other enormities made use of that invincible cannon The Royall power and pleasure And for his arguing thus it was the Royall power and pleasure to make him Archbishop of Canterburry even when Grindal was alive but such was his modesty that he would not accept it untill the old man under restraint was dead Observe then Some Ministers will be ambitious and superstitious and impute all the disorders of the Church unto Royall power and pleasure Pause a little and we will heare another song When men are obstupefied with this Medusa's head the Prelats will chant Episcopacy is De Jure Divino and No Bishop no King and authority may be enchanted to believe it And then the old common tune may be heard again Ego Rex meus as Wolsey Archbishop of York sang in former times or the tune of Canterburry You may not meddle with churchmen how ever they live or whatsoever they do as Thomas Becket said to King Henry II. or the tune of Whinchester I summon you to appear and answer in our Synode as Bishop Henry of Bloys said unto his Brother King Steven Who desireth to know those more particularly may find them and more in the Antipathy of English Lordly prelacie both to Regal Monarchy and Civill unity written by William Prynne Part. 1. 2. Ann. 1641. Neither will they rest here but they will averr If no Bishop then no Presbyter and no Sacrament and consequently no Church And so both King and Church are established upon Episcopacy What loyal heart or who fearing God will not oppose such birds in the shell What remaines but to say plainly Episcopacy is the Rock on which State Church are built Certainly a ground-stone that beares so vast a burden as the security or rather the Beeing of both State and Church must have a fast and sure foundation But where shall we find that foundation Not in the Scripture unless we admit Popish miss-interpretations And if these be admitted we may not stay there but foreward another step and that is known to wit The Pope is the Rock Pope Gregory I. did not suspect what mischief was to follow upon his Masse nor did Hazael know what he was himself to do but let every man look to the tendency of such Tenets 11. The Nationall assembly of Scotland conveens at Edinburgh Juny 25 The assembly VII An. 1564. By voices John Willock is continued Moderator Many Noble men were in the town but very few came the first day wherefore many said they wondered why it was so Lundy of that ilk said I wonder not at their absence but rather that at the last assembly they drew themselves apart and drew away some Ministers and would had them to conclude things that was never propounded to the publick assembly which is prejudiciall to the liberty of the Church therefore my judgement is that they be informed of this offense which many have conceived of their former acting and that they be humbly required that if they be Brethren they would assist their brethren with their presence and Counsell for wee had never greater need Or if they be minded to fall back from us it were better wee knew it now than afterwards All the assembly agreed and gave commission to certain brethren to signify the mind of the assembly unto the Lords which was done the same day The next day came the Duke Earles Argyle Murray Morton Gleincairn Marshall the Officers of State But they drew themselves apart as before and sent M. Geo. Hay Minister of the Court to require the Superintendents and some other Ministers to come and confer with them The Assembly answereth They are now conveened to deliberate on the common affaires of the Church and they could not spare such men whose judgement is necessary nor was is it expedientâ that others should sit without them as it were idle and therefore as they have told them before if they acknowledge themselves members of the Church they should joyn with others and propound in publick what they thought good and shall have the assistance of all but to send a part more hurte and scandall might arise than profit or confort unto the Church seing it is to be feared that all will not be content with the reasonings and conclusions of a few They gave this answer because the Courtiers had endeavoured to draw some Ministers into their faction and to have sustained their opinions arguments When the Lords perceived that they could not prevail by that means they return and purge themselves that they never meant to divide themselves from the Church but only because they had certain Heads or articles wherein they crave some conference yet so that no conclusion shall be taken nor vote required till the propositions and reasonings were heard and considered by the whole Body Upon that condition three Superintendents and four Ministers were directed unto them and because their questions did especially concern John Knox they called for him and they had long debates upon these points 1. That subjects have delivered an innocent from the hands of their King and therein had not offended God 2. Subjects have refused to smite innocents when the King had commanded and in so doing denied not just obedience 3. Subjects stricking an innocent at the command of their King are murtherers before God 4. God hath not only of a subject made a King but had armed subjects against their King and commanded them to take vengeance upon him according to His Law 5. Gods people have execute Gods law against their King having no more regarde unto him in that behalfe than if the had been a subject They could not agree in these points nor was any of them propounded in publike In Sess 3. Commissioners were appointed to present unto the Lords of the Secret Counsell the articles following and report answer unto the present Assembly and if need shall bee to reason with the Lords upon these articles 1. That according to the Acts of Parliament before her Majesties return as also conform to her Majesties promise after her arrivall Christs true Religion be de novo approved ratified and established throughout all the realm and that all idolatry especially the Masse be abolished over all so that no other face of religion be permitted And for the same effect that the Ministers be provided by a sure appointment where they shall receive their livings alswell for the time by past as for the time to come and not to live as beggars as presently they live 2. To desire and with all humility to require that transgressors of the ordinances
Bishop or Beneficed person whatever because it is a distraction from his vocation Under pain of deprivation 4. Some articles were sent unto the Lord Regent namely that stipends be granted unto a Superintendent in every Province whither it bee where no Bishop is or wheâe is a Bishop who can not dischage his office as Santandrews Glasgow That in every Church destitute of a Minister such persons may be presented and âtipends be granted unto them as are here present and whose names shall be delivered by the Bb. Superint or Commissioners 5. A complaint was made against the Bishop of Dunkell for ministration of the Lords Supper upon woâk-dayes and he is forbidden to do so again but only upon the Lords day according to the order of other Churches 6. If any Parliament shall be called or any other weighty cause require the presence of the Body of the Assembly the Superintendent of Lothian James Lowson Minister at Edinburgh and David Lindsay Minister at Lieth shall give timous premonition unto the Brethren to conveen and that Convention shall be reputed an Assembly 7. The absents from the assembly shall be charged to compear in the next to be censured for their absence Note 1. James Boyd was enduced by the Lord Boyd to accept the title of the Bishoprick of Glasgow which that Lord had purchased for his own gain of the revenues and in the former Act he is named as unable unto the office and in the same assembly he excused his negligence in the Church-affaires because he was employd in other affairs of that office 2. Within some weeks after that assembly John called Archbishop of Santandrews went into the pulpit topreach and falling down died 3. By an Act under the privy Signet of the date November 21. 1574. it appeares that John erskin so long as he had been Superintendent had not been in the Shiref-court though he was a Baron and at that time had exemption granted both for time by past and to come during his continuance in that office XII The National Assembly conveenes at Edinb March 7. as they 1575. The 28. Assembly then did reckon year 1574. where were Earles Lords bb Superindents c. James Boyd Bishop of Glasgow is chosen Moderator 1. The bb of Dunkell Brechin Murray and of Glasgow were removed and complaints made against every one of them Alexander Bishop of Galloway now submitteth himselfe Upon his submission and by solicitation of the Lord Regent he obtaines dispensation to be accepted if he will confesle his offence in the church of Halirudhouse only 2. It is ordained that none be admitted unto the office of a Bishop unless he be examined and approved by the Assembly 3. No Comoedies nor tragoedies or such playes should be made on any history of Canonicall Scriptures nor on the sabboth day If any Minister be the writer of such a play he shall be deprived of his Ministry As for playes of another subject they also should be examined before they be propounded publickly 3. Whereas Andrew Graham hath been presented unto the bishoprick of Dunblain undet the name of a Preacher albeit he be not one and it is alledged that there hath been no conclusion that all Bb. should first be Preachers and so if he be qualified to be a Preacher the presentation should be accepted therefore the assembly appointeth him to preach on wednesday upon Rom. 5. 1. and nameth certain persons to be present 4. Bishops Superintendents and every Minister are enjoined to admonish all such as were Papists within their bounds and have subscribed the Confession of faith according to the Act of Parliament that they should also participate of the Sacrament duly with their own congregation under pain that they shall be held Relapse and be censured with excommunication It may appear from these what manner of Bishops these were and that the Presenters of them aimed at their own advantadge and not at the good of the Church In the Assembly at Edinburgh August 6. were The 29. Assembly Bb. Superintendents c. Robert Pont is chosen Moderator 1 When Bb. were removed to be censured John Dury Minister at Edinburgh protesteth that the tryall of Bishops shall not prejudge the opinions and reasons which he and other Brethren have against the office of such Bishops 2. Alexander Bishop of Galloway delivereth an attestation of his satisfaction according to the ordinance he is restored to the liberty of preaching and standes still suspended from commission of visitation but is ordered to assist John Row Commissioner of Galloway pro hac vice 3. The Bishop of Dunkell is ordained to reside with his family at Dunkell before the next Assembly Under pain of deprivation Hee is also accused of dilapidation of his Benefice hee craves that he may have the liberty of an Advocate to plead for him this is refused but he should answer for himself or chuse a Minister to argue for him within three days 4. Because comely and decent apparell is requisite in all men especially in these which have function in the Church therefore all Ministers and Preachers are forbidden to have any broudering bagaries of velvet on gown on cloke or coat or have any cutting out of their cloaths stitching with silk pesments or lace all variant colours on sherts rings bracelets buttons of silver or of any metall all velvet satine tafety any licht color but that all their habite be of grave color to the end the good word of God be not slandered by them and their immoderateness And that their vifes be subject unto the same ordinance 5. Because the long continuance of Commissioners may induce some ambition other inconvenients after long reasoning it is concluded by the grearter part that the Commissioners shall be changed yearly 6. Eight Articles to be presented unto the Lord Regent 1. for planting the word throghout the realm it is petitioned that such Ministers as are not as yet placed may be received Ministers which have many churches may be relieved and Commissioners be âased and Bb having too great a charge may be helped And prouision of Commissioners may be payd for these two years bypast and in time coming 2. That such impediments may be removed which hinder the progresse of the doctrine such as abundance of vice un punished markets on the Lords day and the troubling of Ministers in execution of theit Ministry 3. That the order concerning the poore which before was begun may be put to full execution and to that effect a portion of the tyths which is the Churche's patrimony aâswell of the two parts as of the thirds may be employd for their sustentation as necessity craves 4. Because the Schools are the fountains from which Ministers must flow that provision may be made for them not only for Students remaining within the realm but for some men of good engine which by this Church shall be found fit to visite other Churches and Vniversities for their furtherance in learning and
publickly read I. In the beginning of the Conference it was thought good that a Supplication be penned by the Assembly concerning those that shall vote in Parliament in name of the Church This is appointed to be penned by John Row and Robert Pont and be brought unto the Assembly on Mooneday II. Concerning the Observations the Assembly proceeds as followes In Chap. 2. the 3. article is agreed-upon conform to the conference In Chap. 3. the 7. article is to be further considered the tenth article is thought plain in itselfe Concerning the advice what censure shall be put to non-residents the Church thinks meet a civill law be craved decerning the Benefice to vaik for not-residence In Chap. 4. the 9. article agreed conform to the conference and desiring the penalty of persons excommunicat to be horning or caption by speciall act of Parliament to be executed by the Treasurer or others whom it will please his Majesty to appoint In Chap. 5. agreed with the two supplications desired In Chap. 6. the perpetuity of the persons of the Elders agreed conforme Here the book of the Assembly wants two leafes Then is some what of visitation of colledges schools and hospitalls and the book wants other two leafes Then concerning commissioners of countries or Provinces and other two leafes are wanting The next assembly is appointed to conveen at Edinb Octob. 24. The historicall Narration saith All that could be obtained in this Parliament was a Commission to conferre upon the Heads of the book the Commissioners which sought the ratification of it took this for a shifting seing the book was before allowed in the conference except four particulares wherein was no difficulty and were now explaââed by the Assembly and therefore they craved that at last so many may be ratified as were agreed upon that was not granted for Morton was the chief leader in this Parliament In the assembly October 24. David Ferguson is chosen Moderator 1. The Noble men in the town are desired to be present 2. At The 36. Assembly the desire of the assembly came the Lord Chancelor the Earle of Montrose the L. L. Sâton Lindsay It was shewd by the Moderator what care and study the church had taken to entertain and keep the purity of the sincere word of God unmixt with the inventions of their own heads which their speciall care was to reserve unto the posterity and seing true religion can not continue long without good Disciplin in that part also they have employd their wit study and drawn forth of the pure fountain of Gods word such a discipline as is meet to remain in the church this they have presented unto the Kings M. with their supplication at whose direction certain commissioners were appointed to reason with these who were appointed by the church there the wholl matter being disputed it was resolved and agreed except a few heads and thereafter being presented unto the Lords of the articles that the same disciplin might take place and be established by acts lawes of the realm but their travells have not succeeded praying therefore the Nobility present alswell openly to make profession to the assembly if they will allow and maintain the religion presently established within the realm as also the disciplin and policy already mentioned and to labour at the Kings and Counsells hands for answer unto the Heads after following that is that his Gr. and Counsell will establish such heads of the policy as were already resolved and agreed-upon by the Commissioners and cause the others to be reasoned and put to an end and that his Gr. and Counsell will restore the church unto the act of Parliament concerning the thirds and that none vote in Parliament in name of the church but such as shall have commission from the church for that effect and that presentations of Benefices be directed to the commissioners of countries where the Benefices lye And to the end the matter may be the better and sooner exped that their Lordships would appoint a time convenient thereunto as they may best spare that such brethren as shall be named may wait upon their Honours The Noble men answered that some of them had made publick profession of the Religion heretofore and all now declair they embrace the religion and shall maintain the same to their power and in the other particulares they think that supplication be made unto the King and Counsell and they will insist with the King for his answer and they will shew them to morrow the time for that effect 3. The act of the preceeding assembly concerning the suspension of Benefices the Assembly otdaines it to stand in full strength untill the next Assembly 4. James boid Bishop of Glasgow being required to submitt according to tâe Act of the last assembly gave his answer in write as followes I understand the name office and reverence born to a Bishop to be lawfull by the Scriptures of God and being elected by the Church and King to be Bishop of Glasgow I esteem my calling and office lawfull and as for my executing of that charge committed unto mee I am content to endeavour at my utmost ability to perform the same and every point thereof and to abide the judgement of the Church from time to time if I offend in my duty Craving always a brotherly construction at their hands seing the charge is weighty and the claimes to be layd to my charge are to be examined by the Canon left by the Apostle 1 Tim. 3. as that place was pointed unto mee at my reception thereby to understand the duties of a Bishop As for my living and rents and other things granted by the Prince unto mee and my successors for serving that charge I reckon the same lawfull As to my duty unto the Supreme Magistrate in assisting his Gr. in counsell or parliament when I am craved thereunto my subjection compelles mee to obey it and it 's no hurt but good to the Church that some of our number be at the making of good lawes and ordinances in the doing whereof I protest before God I intend never to do anything but what I believe shall stand with the purity of the Scriptures and a well reformed country As also a good part of the living which I possess hath been given for that cause This answer was read and after voting is judged not satisfactory and therefore he is oâdered to return after noon with better resolution Here the books of the Assembly want two leafes and it appeares thaet asupplication was sent unto the King and Counsell by these imperfect words following Vices universally abounding within this realm may be punished and bridled and to insist with convenient diligence with his Ma. Counsell for granting the premisses And to reporte 5. All that are now or hereafter shal be deposed from the Ministry for their offenses shall be charged by the commissioners of the bounds to dimitt their Benefice .... and if they
others to go with him and if he had not had a Papist with him he could never have looked to prevail because our dignities and Government comes wholly and every part thereof from the Pope and is ruled and defended by the same canons whereby his Popedom is supported So that if I had wanted their helps I had had no authority either from God or man no help either by reason or learning whereby I could have been furthered And whereas you say that he would labor to erect the Popes Kingdom no question but he did so and that made for us said the Bishop for albeit we would if we might of the two keep rather the Protestant Religion with our dignities then the other yet had we rather change our Religion than forgo our priviledges ...... and vvee have retained them of purpose for vve can bear vvith their Religion so that they bear up our authority c. Testimonies against Episcopacy of B. Iewel I wil not think that all the Bishops vvere of this mind but too many of them vvere such as is cleare by their silencing and deposing so many learned men I and their banishing such as that learned Thomas Cartvvright c. In this discourse vvee see also vvhat grounds they had for Episcopacy and for clearing this point I vvill subjoyn but tvvo or three testimonies one of that learned Bishop Jewell in many places he speakes of the equality of a Bishop and a priest I name but The defense ef the Apology against Harding edit An. 1570. pag. 243. saying What meaneth M. Hardinge to come in with the difference between priests and Bishops ... Is it so horrible an heresy as he makes it to say that by the Scriptures of God a Bishop and a priest are all one or knowes he how far and unto whom he reaches the name of an hereticque Verily Chrysostom saith on 1. Tim. homil 1â Inter Episcopum Presbyterum interest fermè nihil between a Bishop and Priest in a manner is no difference S. Jerom ad Evagr. saith somwhat in rougher sort Audio quendam in tantam erupisse vecordiam ut diaconos presbyteris id est episcopis anteferret Cùm Apostolus perspicuè doceat eosdem esse presbyteros quâs episcopos I hear say there is one become so peevish that he setteth deacons before priests that is Bishops whereas the Apostle plainly teaches us that priests and Bishops be all one S. Augustin in quest Vet. Nov Tost qu. 101. saith Quid est Episcopus nisi primus Presbyter hoc est summus sacordos what is a Bishop but the first priest that is the highest priest So saith S. Ambrose de dignit sacerdot Episcopi Presbyteri una ordinatio est uterque enim sacerdos sed episcopus primus est There is but one consecration of a priest and a Bishop for both of them are priests but the Bishop is the first All these and other mo holy Fathers together with S. Paul the Apostle for thus saiyng by M. Hardinges advice must be holden for heretiques So Ivell Another testimony is Doctor Reynolds 2. Of D. Reynolds Letter to Sir Francis Knollis concerning Do. Bancrofts Sermon at Pauls cross Febr. 9. 1588. in the Parliament time Because I have not seen this Letter among the Doctors works and I think it is not common but I have found it printed with some oâher pieces of that kind I set it down here word by word Albeit right honorable I take greater confort in labouring to discover overthrow the errors of Jesuits Papists enemies of religion then of the Ministers of Christ yet seing it hath pleased your Ho to require mee to shew my opinion of these things which certain of these men maintain and stand in I thought it my duty by the example of Levi Deut. 33. who said of his father mother I regarde them not nor acknowledged he his brethren to declare the truth without respect of persons Of the two points therefore in Do. Bancrofts Sermon which your Ho. mentioneth one is concerning that he seemes to avouch The superiority which Bishops have among us over the Clergy to be Gods own ordinance though not by expresse words yet by necessary consequence in that he affirmes their opinion who oppugne that Superiority to be heresy Wherein I must confesse he hath committed an oversight in my judgement and himself I think if he be advertised will acknowledge it For having said first that Aërius affirmeth that there was no difference by the word of God betwixt a Priest and a Bishop and afterward that Martine and his companions do maintain this opinion of Aërius he addeth that Aërius persisting therein was condemned for an heretick by the generall consent of the whol Church and likewise that Martin and all his companions opinion hath herein been condemned for heresy Touching Martin if any man behave himself otherwise then in discretion charity he ought let the blame be laid where the fault is I defend him not but if by the way he utter a trueth mingled with whatsoever els it is not reason that that which is of God should be condemned for that which is of man no more than the doctrine of the resurrection should be reproved because it was maintained held by the Pharises Wherefore removing the odious name of Martin from that which in sincerity love is to be dealt with it appeares by the aforesaid words of D. Bancroft that he avouches the Superiority which B. have over the Clergy to be Gods own ordinance for he improves the impugners of it as holding with Aërius that there is no difference by the word of God betwixt a Priest and a Bishop which he could not do with reason unless he himselfe approved the Bs superiority as established by Gods word and he addeth that their opinion who gaine-sayd is heresy whereof it insueth he thinkes it contrary to Gods word sith heresy is an error repugnant to the truth of the word of God as according to the Scriptures our own Church doth teach us Now the arguments which he bringeth to prove it an heresy are partly over vveak partly untrue over weake that he beginneth vvith one of Epiphanius untrue that he adioyneth the universall consent of the Church For thogh Epiphanius do say that Aërius assertion is full of foly yet he disproves not the reason vvhich Aërius stood on out of the Scripture nay he deales so in seeking to disprove it that Bellarm in the Jesuit To. 1. contr 5. l. 1. c. 15. desirous to make the best of Epiphanius whose opinion here in he maintaineth against the Protestauts yet is forced to confesse that Epiphanius his answer is none of the wisest nor any way can fit the text As for the generall consent of the whole Church which D. Bancroft saith condemned that opinion of Aërius for an heresy and himseâf for an heretik because he persisted in it that is a large speach but what proof has he that
Bishops have among us over the Clergy to be of Gods ordinance And this farr of the former point of D. Bancrofts Sermon The latter is concerning that he affirmeth that S. Jerom saith and M. Calvin seemes on his report to confesse that Bishops have had the said Superiority ever since the time of S. Mark the Evangelist Of the which point I think as of the former sith neither Jerom saith it neither doth Calvin seem to confesse it on his report For Bishops among us besids ordaining and laying-on of hands may do sundry other things which inferior Ministers or Priests as D. Bancroft termeth them may not But Jerom after mention of the superiority alloted to Bishops since Marks time What doth a Bishop saith he except ordination which a Priest doeth not meaning enforcing by this kind of speach as a thing most evident and such as no man could deny that Bb. had that only power above priests then which Chrysostom also witnesseth Though neither had they it alone in all places as it is apparent by a Councell at Carthage concil 4. c. 3. shewing their Churches order that the priests laid on their bands with the Bishop on those who were ordained Yet Jerom having proved by testimony of Scripture that in the Apostles times Bishops and priests were all one even in the right of this too In 1. Tim. 4. 14 grants that afterwards Bishops had that peculiar to themselves some where but nothing els saue it S. Jerom therefore saith not of that superiority whereof the question is that Bishops have had it ever since S. Marks time No more doth M. Calvine seem to confesse it upon his report for Calvin in the same place In Institu lib. 4. c. 4. se 2 that D. Bancroft quoteth shewing how in old time the Ministers that had charge to teach those of their conpany one in every City to whom they did especially give the title of Bishop lest equality should bteed dissension yet saith he the Bishop was not above them in honor dignity that he should rule over them but look what is the Consul's duty in the Senate to propose matters to ask their opinions to direct others by giving them advice by admonishing by exhorting ro guide the vvhole action by his authority and see that performed vvhich vvas agreed upon by their common consent that charge had the Bishop in the assembly of Ministers And having declared that S. Jerom shevves this to have been broght in by the consent of men upon the first of Titus he addeth that the same Jerom other where shewes how ancient an order of the Church it was even from Marks time to Hereclas Dionysius at Alexandria In which words of Calvin seing that the order of the Church he mentioneth hath evident relation to that before described and that in the describing of it he had said the Bishop was not so above the rest in honor that he had rule over them it followes that M. Calvin doth not so much as seem to confess upon Jeroms report that ever since Marks time Bishops have had a ruling Superiority over the Clergy Wherefore to use no more proofs in a thing manifest which else might be easily proved more at large out of S. Jerom and M. Calvin both It is certain that neither of them doth affirm that Bishops so long time have had such superiority as D. Bancroft seemes to father upon them Thus I have signified my opinion of the points that your Ho. specified in D. Bancrofts Sermon c. Unto this testimony of the learned Do. Reinolds I ad another which is printed with it and the rather because it is historicall this is a Speach of the same Testimony of Sir ââ Knollis against the âsurpation of Bb. Sir Francis Knollis Treasurer of the Queens house and Knight of the Garter in a Parliament as he himself related it to the L. Treasurer Sir Wil. Cicill in this tenor To the end I may inform your L. of my dealing in this Parliament time against the undue claimed superiority of the Bb. over their brethren thus it was Because I was in the Parliament in the 25 year of King Henry VIII in which time all the clergy as well Bb. as others first made an humble submission to K. Henry 8. acknowledging his Supremacy and detesting the B. of Romes authority Upon which submission of the Clergy the King gave unto the said Bb. the same ample rule that before they had under the Pope over their inferior brethren saving that the same rule was abridged by statute by this parenthesis following that is without offending the prerogative Royall of the Crown of England and the lawes customes of the realm In the latter end of the statute it was added That whosoever offendeth in any one part of that statute and their aiders counsellors and abettors they all did fall into the penaltie of the Premunire And after I had recited this statute in the Parliament house I declared that in K. Henry VIII his dayes after this there was no Bishop that did practize superiority over their brethren And in K. Edwards dayes the Bishops obtained a statute whereby they were authorized to keep the Courts in the Kings name The which statute was repealed in Queen Maries dayes and is not revived in her Ma s time that now is Whereupon it was doubtfull to mee by what authority the Bb. do keep their Courts now in their own names because it is against the Prerogative of the Crown of England that any should keep a Court without a sufficient warrant from the Crown Whereupon I was answered that the Bb. now do keep their Courts by prescription and it is true that the Bb. may prescribe that K. Henry VIII gave them authority by the statute of the 25. of his reign to have authority and rule over their inferior brethren as ample as they had in the Popes time but this was no speciall warrant for them to keep their courts by and that in their own names And yet they have no other warrant to keep their courts as they do now in their own names to my knowledge And this was the cause that made them obtain a statute in K. Edwards dayes to keep their courts by in the Kings name Now it is a strange allegation that the Bb. should claim authority at this present to keep courts in their own names as they do by prescription Because the statute of 25. H. 8. doth restrain them generally from offending of the prerogative royall of the Crown of England and the lawes customs of the realm And no man may keep a court justly without a speciall warrant from the Crown of England as is afore said And the generall liberty given by K. Hen. 8. to the Bb. to rule govern as they did in the Popes time is no sufficient warrant to the Bb. to keep their Courts in their own names by prescription as I take it And therefore the Bb. had done wisely
fellonious doctrine which robbed the Queens subjects of their law full liberty yet he was no competent Judge in this controversy and though he had a dead hand against offenders yet these doctrines though condemned by him took the priviledge to pardon themselves and were published more generally then before Th. Fuller in the Church hist lib. 9. XXXV The Synod of Fife meeting at Couper February 8. 3597. ordained every Presbytery within the bounds to direct two of their number to meet at Santand february 21. to confer and resolve with common consent upon the most solide answers unto these questions for strengthening the brethren They sent also some Ministers to supplicat the King not to hold that Convention which was appointed to be at Perth or at least to delay it untill the time of the ordinary assembly which is to be in Aprile and to shew unto him that no presbytery hath power to give commission unto any of their brether to call in question or put into doubt the determinations conclusions of the Generall assembly as also to supplicat his Majesty to relaxe the Ministers of Edinburgh from the horn and restore David Black to his own place They set down instructions limitations unto the Commissioners that were to be sent from the Presbyteries to Perth if the dyet shal be keept The Presbytery of Edinburgh and others did the like The brethren that were appointed by the Synod of Fife meet in Santandrews and resolve upon answers to the questions others also namely Pa. Galloway took paines there-in The Ministers come to Perth february 29 moe out of the north than were wont to be seen at any Gen. assembly Great paines was taken by Courtiers Politicians to divide them into factions they complain unto the Ministers of the North. that the South Ministers were seveer undiscreet arrogant and usurp the government of the wholl they commend the Ministers of the North as men of better disposition and more discretion and doubted not if they were acquainted with his Majesty they shall in short time see all matters brought to a good point Sir Patrik murray was diligent in making their acquaintance with the K. and they had accesse late at night and early in the morning The cheif of these wrought upon others comming from the North so they began to look bigg on their brethren and blamed the Ministers of the south namely as they were informed to speak the Popes of Edinburgh that they had not handled matters well and had almost losed the King Others how beit grieved at such speaches stood to their instructions both privatly and publickly so that the sitting of the Assembly was put off for two or three days James Nicolson had long conference with the King till midnicht and when he returned to his chamber he told James Melvin some of the Kings speaches insinuations mixed with threatnings and added I perceive the King will wreck himself and the Church both unless we look better about us and yâeld so faâ as wee may rather than lose all James Melvin perceiving him to be changed said I see no better resolution than as they have done in former times to seek God by prayer and discharge our duties faithfully committing the event unto God to whom the cause belongeth as âor my selfe by Gods grace I will never yeeld âo any thing contrary to what we have sufficiently warranted by his word and have possessed so long with so confortable frutes If wee passe at this time from the least point it will shake us loose disarm us of the trust we have in the equity of our cause and break that unity whereby we have stood so strong untill now On the third day the Ministers were ãâã Sir Patrick Mârray in the Kings name to resolve Whether they would hold the Assembly or not Peter Blackburn Minister at Aberdien ââaintained that they might and James Melvin held the negâtive The brethren seemed for the most part to encline unto the negative but by the persuasive speaches of James Nicolson and especially by the Kings authority many were induced to consent Commissioners from eight Presbyteries voted in the negative that the meeting could not be held for a Generall assembly and commissioners from elleven allowed it for an extraordinary Generall assembly ...... They which were in the negative acknowledged the meeting to be lawfull and that they came in obedience unto his Ma. but not as having the power of a Gen. assembly but rather to remitt the finall answer unto the Assembly it was a meeting of the Ministry upon the Kings missives sent unto them and others than Ministers should be members of the Generall Assembly according to the acts and practise of the Church and whereas the Moderator of the preceeding Assembly was woââ to begin with exhortation and prayer and then a Moderator was chosen now by instigation of Courtiers David Lindsay Minister at Lieth took upon him the office of Moderator without election The former Clerck being defunct now another was not chosen nor taken sworn according to the former order So here order and unity was broken So for from the beginning of Section 34. I have written out of The Historicall Narration Now I returnt unto the book of the Assemblies I. In Sess 3. March 2. The Kings Commissioners do present the articles following with this preamble Seing the quietnes of the Church and the freeing of the same from slander which upon the contrary effects would necessarily follow is the chief Butt and end at which his Majesty shuteth in the conveening holding of this present Assembly Therefore and for avoiding fashions and longsom disputations whereupon diverse uncomely controversies and debates may arise his Majesty hath thought good to remitt the decision of a great number of the pretended questions to a better opportunity to be reasoned in the mean time by such as shall be authorized by commission to that effect and for the present shall content himself with the decision of these few articles following having made choice of none but such as necessity of time could not permitt to be delayd without great harm and slander to follow 1. That it be not thought unlawfuli either to the Prince or any of the Pastors at any time heerafter to move doubts reason or crave reformation in any point of the externall policy government or disciplin of the Church that are not essentially concerning salvation or is not answered affirmativè or negativè by any expresse part of the Scripture Providing it be done decenter in right time and place animo aedisicandi non tentandi 2. Seing the Civill Politicall government of the Church belongeth alanerly unto the King his Officers and Counsell and is no way pertinent to the Spirituall Ministry of the word that no Minister shall hereafter at any time medle with matters of the Estate in the pulpit or with any of his Maj. lawes statutes and ordinances but if any Minister shall think any of them
subjects the colder adversaries against them who intend any commotion For remedy it is thought good that his Ma. be informed hereof that by his care and providence so ungodly counsels and plots may be disappointed and that Ministers deal with their congregations auditors upon all occasions both publickly in their teaching and in their privat conferences with the Noble men and others of credit and power to persuade them of the Kings honest mind toward the established religion and the execution of justice and of his steadfast resolution to hazert his estate life and crown in the cause of the Gospell with the standing falling whereof he thinks his own standing and âalling to be inseparably conjoyned And that they mark carefully the actions of all men specially of such as either for religion or execution of justice or the necessity of their own estate do grumble against the present government and are enclined unto novation And whom they shall find in any extraordinary kind of business bâsids their custom they should acquaint his Majesties Ministers thereof not ceasing in the mean while to bring them unto a quiet mind And for this effect in all their ordinary meetings as of Sessions presbyteries and synods there should be a privat and particular inquisition in this point if need shall require and his Majesty should be advertised with all expedition As also it is thought expedient that his Majesties Ministers should inform the Presbyteries of things occurring so far as the good of Religion shall require And that this advertisment should be extracted and sent with diligence unto every presbytery XVIII The next assembly is appointed to be at Aberdien the last tuysday of Iuly in the year 1604. In one copy I have found this modell following The order of proceeding in the Provinciall Synods 1. The seÌcing or sitting down 1. By the Moderator that last was in exhortation prayer and delivering the books of the Assembly with the Acts formed booked and subscribed by him and ordering by liet and votes the election of another Moderator 2. By the chosen Moderator in appointing the hours of meeting and other things concerning good order in censuring the absents from the preceeding Assembly and noting if all the members be present when the role of Ministers Elders and Commissioners is to be called II. things to be treated 1. The books of every Presbytery should be sighted whether the Presbyteries be duly keept in conveening exercizing having monthly common-heads and disputes visiting the Churches 2. Pastors in their office severally or together Severally it is to be enquired into their teaching at their own Churches and disciplin every one is to be enquired concerning the place of Scripture handled by them since the last Assembly and the administration of the communion and diligence in examination of young and old passing before in the points of Catechism and concerning their keeping the Session weekly and things done therein for which effect they should bring their books containing those and the names of baptized and married persons and of slanderous or scandalous persons 2. They should be examined in their manner of conversation whether it be not only without scandall but edificative 3. Concerning their provision by stipend or Benefice gleeb manse c. 2. If Ministers have questions or bils for resolution or furtherance in their office livings let them be answered If any bils or accusations against them be given by any let them be heard and so if by any of them 3. If any appellations references or summons be from Presbyteries let them be decided 4. If any references from the last generall Assembly or supplication unto the next Parliament or generall Assembly or any instructions thereunto 5. Concerning the people whether any scandalous persons and their repentance III. Conclusion absents are to be marked appointing time and place of the next Assembly thanksgiving It may be marked that this nomination of Voters in Parliament was not according to the cautions that were concluded in the Assembly of the year 1600. but they were lesse looked-upon afterwards when others were chosen who were not in this number As for Robert Bruce he saw that the other Ministers who had confessed their fault were not restored unto their places and therefore he would not make the publick confession as it was enioyned him for his refusing he was confined some years in the north and then to his own house of Kinnaird III. Aprile 3. year 1603. the King had a publick Speach in the great Some occurrents in Aun 1603. 1604. church of Edinburgh two dayes before he took journy unto England there he thanked God that both Church and kingdom were setled in that estate which he intended to change no way his subjects living in peace He promised again the same concerning the disciplin Aprile 5. unto the Commissioners of the Synod of Lothian meeting him above Hadintoun but he would not yeeld to release Andrew Melvin and John Davidson from their confinement nor grant Robert Bruce to re-enter into Edinburgh A little before Ormeston made supplication for John Davidson but the King said His hands were bound up by a promise unto the Commissioners of the generall Assembly Though the chief Watch-towers of the Church towit Edinbuâgh and Santandrews were spoiled of their faithfull watch-men yet the plotters of Episcopacy perceived that their course could not be easily advanced as they would unless the Church were deprived of their liberty to indict hold free generall Assemblies And because they were accountable unto those assemblies they endeavoured that no assembly should bee untill they had purchased power to over-rule them nor then but when they pleased This was perceived by the judicious Ministers who used means for preserving the liberty of the Church The Synod of Fife dealt with John hall to entreat that âhe assembly might conveen before the ensuing Parliament An. 1604. according to the custom in former times Afterwards he aâported that he had written so unto the King but could not obtain it The presbytery of Edinburgh wrot unto Patrik Galloway then at Court for the same effect after sundry delaying answers he promised at last to return for that end but when he and the entitled Bishop of Ross returned they report in a full convention of Ministers directed from the Synods that the King said It is needless because nothing is to be handled in the next Parliament but the union of the two Kingdoms whereby the order and disciplin of the Church should be no way prejudged The Ministers alledged The Union can not be concluded without union of the Churches in government and form of worship and that the Voters in name of the Church were tied by cautions not to propound in Parliam or other Convention without express warrant and direction of the Assembly The new-named Bishops and other advancers of that course were not pleased with such answers and brake up the Conference as they were wont when they
61. e Germanus Bishop of Constantinople seeketh union with the Latines by a Councel 430 No Goodness is in man of himself 27. m. 132. m The Goths in Spain renounce Arianism 51. A Good cause giveth confidence 6. True Grace is by inspiration of the holy Ghost 89. m We are prevened and saved by Grace only 178. m. 211. e. 215. m. 222. m. 295. m. 331. m. S. 7. m The Greek Empire was possessed by the Latines sixty years 405 407 the Tenets of the Greek Church 259 261. Some Greek Preachers came into England 441. b Gratian's Decrees 365. Pope Gregory I. his Faith 26 29. Gregory King of Scots gave some Priviledges unto Church men and conquered three North Provinces of England 186. The Grievances of England against the Pope that were sent unto the Councel of Lions 445. m Some of the hundred Grievances of Germany S. 80. m A Letter of Grindal Bishop of Canterbury unto Queen Elizabeth S. 333. Gunther Bishop of Colein and Thietgaud Bishop of Trevers with their Synod despise the sentence of Pope Nicolaus the I. refuse to communicate with him and content themselves with the communion of the Church c. 155. H Halelujah in the Mass 143. e The Church hath not two Heads nor two Husbands 386. e The title Head of the Church agreeth to none but unto Christ S. 329. e Effectual Hearing is by God touching the heart 294. e The Emperour Henry the IV. is basely abused 235. 238 The Emperour Henry the VII would not swear fealty un to the Pope and was poisoned with Wine of the Mass 462. Henry the I. King of England denied that the Pope is successor of St. Peter 375. m Henry the II. King of England discharges Appeals to Rome and judged Church-men for crimes 376. m Henry the VIII King of England is called Defensor Fidei S. 73. a narration of his divorcement S. 173 he forsakes the Pope S 174. he enacteth Statutes against the Pope S. 175. he made some steps of Reformation S. 177. he opposeth Reformation S. 178. In Helvetia were tumults for Reformation S. 100. m. the latter confession of Helvetia is subscribed by the Church of Scotland S. 347. e A Heretick having power is a persecutor 7. Hereticks do wrest Scripture 103. e Heresies corrupt manners 212. m A bundle of Heresies concerning the Natures and Offices of Jesus Christ 96. m Herman Bishop of Cole in would have reformed his Diocy and was deprived S 120 The use of the book of English Homilies S. 334. 335. Hungary becomes Christian 94. m. 254 b. 269. 270. Hungary is reformed S. 353. I James the VI. Kâng of Scotland his Declaration concerning the Religion S. 482. m. his Letters unto Queen Elizabeth in favour of the imprisoned Anti-Episcopal Ministers S 485 Janus Monluc Bishop of Valentia his Oration at Fountainbleau for a reformation S. 134. James Gibson a Minister was deposed for his speeches against the King 475 476 478. JESUS CHRIST wrought no miracles before his baptism 213. m. He diâd for them that shall be saved 37. m. 162. m. 176. e. 180. m. 192 m. the Beleevers before his incarnâtion were saved by him 97. b. 372 e the reasonableness of his incarnation and sufferings 297. 302. The issue of the expedition unto Jerusalem 434 e The Order of the Jesuites began their Tenets S. 324. Jerom of ârâgue is commended 569 he is summoned to Constance 565. he recants 568. m. be revokes his recanâation and suffered couragiously 569. The contention between the Greek Emperours and the Bishops of Rome for Images 68. e 69 e Images should not be worshipped 40 42 105. e. 113. m. 130. b m. 131 m. 132 b. 183. m. 277. e. 330. m 500. b 505. b Indifferent things must not be Universal but used according to expediency 25. e. 336 e. S. 92 b The Indices Expurgatorii condem and wrest books 182. m. 263. b 297 m 549 m. S. 18. m. 19. e. 23. m Indulgences depend upon Purgatory 32 b. 418 m. their original and progress 58 290 e. they were preclaimed to Souldâers 251 252. they are the cause of sin 462. b. 492. b they are condemned 550 m. 552. m S. 3. e. 6. S. 19. e The pride and blasphemy of Pope Innocentius the III 385. There is but one Interââssor 97 e. 131 b. 223. e 331. e. Intercession of Saints is but â fable 69 e John King of Englaâd is tosâed by the Pope and forced to give up his Crown unto the Legate and as a Vassal receives it again 440. seqq John Cisca or Zisca the victorious Bohemian 520. John an English Cardinal his admonition to Pope Innocentius 446 b John Cumân'â falshood against Robert Bruce 493. John Hunniades Prince of Transilvania 524. 525. John Huss his doctrine 530. he is forbidden in the Pope's name and appeals unto the Pope being better advised 530. e. then two other Preachers taught It is an error to withhold the cup from the people 331. b John sends to Rome and could not be heard but was excommunicated 531. m. the Bohemians then call the Pope the Antichrist and were divided into parâies 53â e. John is sâmmoned unto Co stance and prepares himself with testimonies and instruments of protestation then takes his journey 532. before he was heard particularly he was imprisoned and being sick in prison the Councel gives order to proceed against him nor will grant him the liberty of a Proctor 533. they proceed against him and when he is recovered they will not grant him access 534 they give him access but will not hear him speak 535. they let him speak but will not argue and urge him to recant he proâesses to recant iâ they will convince him of error 336. he is degraded 537. and burnt 538. his Vision of Reformaâion 539. the articles laid unto his charge 566. John Knox is accused by Queen Mary and his answers S. 226 235. he is accused the third time before the Privy-Council S. 238 239. his Letter unto the National Assembly S. 370. his exhortations and other words before his death 377. John Bishop of Sarisbury his judgement of the Roman Church and Pope 380. John Semeca his Glossa was variously censured by the Popes 437. 438. John de Wesalâa his articles and examination 546. Ireland is made subject unto England 377. e The first Jubilee at Rome 397. m. it is reduced to the 50. year and the Rites of it 457. m. it is appointed to be every 25 year 506 b. some will have it every 33. year 460 e. and then it was in the 17. year 462. Some sparks of truth in Italy S. 153 154. K A good advice unto a King 204. S. 170 171. None may judge a King S. 167. Legislative power belongs unto the King within his own Realm and not unto the Pope 225. The power of Kings in Church affairs S. 290. e. 330. m In what sense a King is Supream Judge in all causes S 239. How Kings may rule well 502.
follow The King replieth Martin Luther and John Caluin professed to differ from the Church of Rome in fourty Articles and of these 40. they differed between themselves in one only wherefore both parties should bend their mind first against the Pope that when he is overcome they may seriously consider confer and come to agreement in that article and so at last the Church may enjoy the primitive purity XLVI In the end of August An. 1561. according to the Decree of The Conference at Possiac 1561. that great Counsel began the publick Conference in Possiac the Prelates brought their Clergy from all parts of France to dispute the Articles in controversy and a safe conduct was granted unto these for the Reformation There was the King and his mother and his brother the Duke of Orleance and his sister Margarit and the King of Navar and his Queen and the Prince of Condee with other Peers the Cardinals of Lorrain and Turnon with arch Bishops and Bishops about 50. besids many Deputies from other Prelates and a great number of Popish Doctors from the Reformed Churches were sent Peter Martyr then Minister at Zurik Theodore Beza Minister at Geneve Augustin Marlorat Mi. at Roan Nic. Gelasius Jo. Merlin and others about twenty The Ministers began with a Supplication unto the King that the disputation might have places hortly and those conditions be observed the Prelates sit not as Judges but the King and his Counsellors by his authority should rule and order the Conference 2. that the controversies be examined according to Gods Word only 3. what ever shall be determined it should be written by the Kings Notaries in his publick Commentaries After some dayes the Queen promised in the Kings name that these should be performed The Prelates complain and said Such liberty to dispute should not be granted unto such who are already condemned Thus the dispute was differred some dayes The first Session began September 9. The King in few words did shew his grief for the troubles of the realm and exhorted them to declare what things had need of Reformation and he promised to maintain their liberties with no less care then his Ancestours had done The Chancellor did more fully shew that the Kings will is according to the endeavours of his Ancestors to remove controversies of Religion and albeit their aimes was such yet the success was not as they wished but rather more troubles waxed wherefore he wisheth now that all men would diligently apply themselves to setle these troubles in time for this end he had called them and in his Royal person did accompany them that all things both of doctrine and manners may be reformed especially by this publick Conference And to look for remedy from a general Councel it is as vain as if a sick man having sufficient helps at home would travell into the Indies for it we may provide better for ourselves then others of forrein Countries can do they know not so well our cause nor condition of our people and greater profit hath often come by National Councels then by the general Wherefore let the Disputants on both sides joyntly aime at concord in the trueth let not the greater party despise the lesser neither let any man use curiosities but judge of every thing by the Word of God only Albeit the wished fruit do not follow yet this good shall ensue that all pretext shall be taken from those who complain that they are condemned unheard c. Osiand Lib. cit c. 46. ex Beuther The Cardinal Turnon in name of the Prelats gave thanks unto the King and Queen and Princes that it had pleased them to call this Conference and to honour it with their presence But at that time he was not ready to speak of the matter propounded nor would speak of it untill first he were advised with his Collegues the Cardinals Archbishops and other Prelates and seeing the Chancellor had at Royal command delivered such words he craves a coppy in writ to the end they may consider of them The Cardinal of Lorrain craved the same The French Commentar Lib. 3. Then the Ministers were bidden to speak Theodore Beza fell down on his knies and prayed publickly then after the preface for attention he spoke generally of Religion and nameth some particulares wherein both parties agree then the differences 1. in the matter of salvation which we said he in name of the Ministers ascribe wholly unto Jesus Christ 2. we differ not in the necessity of good works but in the original from whence we are able to do them and what are good works and to what use are they done 3. of the authority and perfection of Gods Word 4. of the nature and number of the sacraments so of transsubstantiation and Ecclesiastical discipline In the end he fell on his knees again before the King and presented the Confession of faith which the French Church had penned An. 1555 and had presented unto King Francis In this oration when he was speaking of the Lords Supper he said If we consider the distance of place the body of Christ is so far from the bread and wine as heaven is above the earth At these words the Prelats were so commoved that they began a-disturbance and were silenced untill he had come to an end Then Turnon with indignation said For reverence unto the Kings command they had consented that those new-Evangelists should speak but not without sting of conscience for it was no doubt but they would vent things unworthy of the Kings most Christian ears and scandalous unto many Therefore the Prelats beseech the king that he would not believe the words of that fellow and suspend his judgement untill the Prelats shall give a clear demonstration of the trueth if he will appoint the time And if it had not been for reverence unto his Majesty they would not have heard that mans blasphemy but have gone away And they beseech the king to continue in the faith of his forefathers the which he prayed the Virgin Mary and all the Saints in heaven to grant Lib. cit The Queen being desirous to appease the Prelats said No thing should be done without the advice of the King and his Councellors and Parliament of Paris neither do they intend a change of Religion but to abolish dissensions In the next Session September 17. the Cardinal of Lorrain spake in name of the Prelats he made choise of two articles of doctrine of the Church and the Masse of the Church he said The Church consists not of the elect only because in the Lords barn chaff is mixt with the wheat and nevertheless the Church can not err but if some part do err the body should be preferred before a corrupt member if any evill shall creep-in we should have recourse unto antiquity and the Mother Churches amongst which the Church of Rome always hath had the first place If any thing be amiss in any particular Church against the ignorance of
one to the King of Denmark and Princes of Germany and another unto King Iames the motion did well please the Estates of Scotland conveening at Santandrews Here the Bishop omittes that the pest was raging in Edinburgh and other chief townes and then the people cried out that the Lord's hand would not be stayd till the banished Lords and Ministers were returned whereupon their friends advertised them to draw near unto the borders and these that were exiled before for other causes joyned with them and so did Maxwell They appoint their rendezvous at Lintoun and meeting there did solemly swear that they shall not separate nor give over the prosecution of their enterprise untill the King be moved to accept them in favor and put Arran out of his company To justify their proceedings they gave forth a Proclamation shewing their aimes to be the defence of the truth the deliverance of the King from corrupt Counsellors and the preserving of amity with England In this proclamation they especially endeavoure to make Arran odious and they named Col. Stuart as an abuser of the King of other Counsellors was no mention which encreaseth Arrans jealousie against them They The exiled Lords returne and are restored and thereby a change of Court came to Falkirk and understanding that there was no great company with the King at Sterlin they draw near it October 31. that night Arran and Crawford keept the town-gate but the Lords entred by a secret passage without resistance a cry was raised The town is taken Crawford flyeth to the Castle and Arran escapes by the bridge So soon as the King understood of their humble petitions by the Secretary and Justice-Clerk he said I did never love that mans vjolence to wit Arran and howbeit I can not but offend with their doings yet for the Countries sake and for publick quietness I can pardon all but one thing I desire you to look unto that none in my company receive any harm I know there be quarrells betwixt Crawford and Glammes betwixt Anguise Montrose and I believe that Col. Stuart is not well beloved with my honor I can not permitt these to be hurt provide that these be in savety and I shall willingly admit them This was reported unto the Lords they reply they had not taken arms for any privat quarrell nor would they mixe particulars with the publlck but it were good for eschuing inconvenients that the Noble men whom the King had named were put in custody of speciall persons and the Colonell be discharged from his office of the guarde and the same be conferred on another This was declared unto the King and he consented to receive them Two dayes thereafter the King renewes his promise unto them and confirmes it by Act of Counsell and proclames a Parliament to be held at Lithgow in December for ratisying the same Ministers repaire from all parts to Lithgow a litle before the beginning of the Parliament and sought abrogation of the late Acts against the discipline The King would not hear of it and the exiled Lords said It was not expedient to medle in that matter at that time they must first be setled in their estates and afterwards they may prevail with the King The King also willed them to set down in write what exceptions they had against these Acts. They did offer their animadversions with a supplication wherein they crave the Ministers to be restored to their former possession alswell of the disciplin as of their places The King took paines to penn with his own hand a mitigation of these Acts in this manner as I found among the Papers of John Erskin That the word of God be truly and sinceerly preached as before That all process of excommunications shall proceed as before The Generall Assembly shal be only convocate by the kings Letters That the Ministers shall not proclame a fast before they shew the causes unto the King That all Bishops nominat by the kings Majesty shal be tryed and admitted by the Gen. assembly That all sects and heresies shal be tryed by the Church and as the persons shal be found culpable the Kings shall execute justice When the king delivered these he said These shall bee al 's good and sufficient as an Act of Parliament But the Ministers were not contented with these and the full determination was remitted unto the next Generall Assembly which then was called to conveen at Edinburgh in May following XXII Some thing was done in the Spring but it will be mentioned 1586. The 47. Assembly in the Assembly which conveened May 10. in Edinburgh After Sermon had by Robert Pont the Lord of Privy Scal and Mr Peter young being directed from the King shew that his Majesty is taken up with great affaires so that he can not give his presence for that day and therefore craves that all the brethren would repair after noon unto the great chapell in the Abbey where he shall propound his minde unto them and to delay the election of the Moderator untill that time All the brethren do consent upon condition It shall not prejudge the liberty of the Assembly in any way The Commissioners declare that they know no prejudice intended After noon they conveen in that place the king declares why he had desired them to conveen there then prayer being make by Robert Pont David Lindsay is chosen Moderator The King appoints the Lords Secretary Iustice-Clerk Privy-Seale Iohn Graham L. Culros and Peter young to reason and advise with the Moderator and Assessors on matters mutually to be propounded and them or any two or three of them to concur with the Assembly as his Commissioners The next day they return to the ordinary place I. Two Ministers being directed unto the king to solicite the redeliverance of the Assemblie's Register bring answer that they shall be directed unto the Clerk every day but at night they shall be in the hands of the Privy-Seall enduring the Assembly and before the closing he will be personally present II. The places for conveening of Presbyteries are named through out all the kingdom and Commissioners are appointed to designe the Churches in every Presbytery Their advice vvas returned in the last Session III. The Synodall assemblies are appointed to conveen the first tuysday of October next and the places are named and thereafter every Synod is left to their own option of time and place IV. David Cuningham Bishop of Aberdien is ordained to be summoned before the Presbytery of Glascow for adultery with Elisabet Sutherland V. The Articles of the Conference held in February between the Deputies of the Counsell and some Ministers called together by the King were propounded in the privy Conference to be examined by the Kings Commissioners the Moderator with the Assessors and they Some Articles concerning Episcopacy report agreement 1. That none shall vote in the Assembly but such as the Scripture appoints Governors of the Church 2. There are four
ordinary Offices warranted by the Scripture to wit Pastors Doctors Elders and deacons and the name of a Bishop should not be taken as it hath been in Papistry but is common to all Pastors or Ministers 3. It is lawfull and necessary at this time that Uisitation and the form thereof continue and other circumstances to be considered here after c. In Sess 7. some were appointed to confer with the Kings Commissioners upon the circumstances And in the same Sess the Kings Commissioners crave the resolution of the wholl Assembly Whither they will accept Bishops as they were circumscribed in the abovenamed Conference or if they will refuse Answer is delayd untill the next day that all the Conference be publickly read and immediatly it is voted and concluded that a Bishop is a speciall charge and function annexed to it by the word of God even the same that an ordinary pastor is In Sess 9. after reasoning it was concluded It is lawfull to the Gen. Assembly to admit a Pastor Bishop or Minister having a Benefice and presented by the King unto it Also that Visitation may be in the person of a Pastor and that the Gen. Assembly may send a man with such as the Presbytery shall adioyn unto him in Visitation In Sess 10. after conference had as said is the wholl Assembly declares that by the name of a Bishop they meane only such a Bishop as is described by Paul and in this sense they agree with the third Article of that Conference 4. It is agreed on the fourth article that a Bishop may be appointed by the Gen. assembly to visite certain bounds that shall be designed unto him and in Visitation he shall proceed by the advice of the Synodall assembly or such as they shall adjoyn unto him 5. In receiving of presentations and giving Collation to Benefices he shall proceed by the advice and vote of the Presbytery where the Benefice lyeth at least of the most part of the Presbytery and of the Assessors that shal be adjoined unto him Untill the time the Presbyteries be better established and the gener Church take further order And those assessors at the first time shall be named by the G. Ass 6. In Sess 11. He shall be subject in respect he is a Pastor as other Pastors are to be tryed in his life and doctrine by the Presbytery or the Synodall Assembly and because he hath commission from the G. Assembly in that respect he is to be tryed by them 7. If he admit or deprive without the consent of the most part of the Presbytery the deed shall be null and the doing thereof shall be a sufficient cause of deprivation of him 8. His power is to be ordinis causa nonjurisdictionis 9. Where they that shall be so called Bishops may not undertake the wholl bounds that of old was called a Diocy Commissioners shall be presented by his Ma. unto the Gen. assembly and admitted by them thereunto as the saids Bishops are to theirs and to be countable only unto the said assembly for their commission And the Bishop to have no power within their bounds more than they have within his boundes 10. The Commissioners being elected as said is have a like counsell and power in the execution of their office as the Bishops have 11. The Commissioners appointed to visit presbyteries or their particular Churches as the the presbyteties or Synods shall think good shall not prejudge the Presbyterie's peculiar Visitation 12. The same causes of life and doctrin shall deprive a Bishop or Commissioner that deprives a Minister The 13. article is agreed The Commissioners from his Majesty do protest that in respect the assembly hath cast down what was required in the Conference at Halirudhouse nothing done either in that Conference or in this assembly have any force or effect and namely that they have subjected the Bishops unto the tryall and censure of the Presbyteries Synods Because of this protestation the assembly immediatly directes Ja. Martine Ro. pont and Pa. Galloway to inform his Ma. concerning this matter In Sess 12. these brethren report that his Majesty will not agree that Bishops and Commissioners shall be otherways tryed than by the Generall Assembly The assembly jâdgeth it expedient in respect of the time that albeit it be reasonable that the tryall and censure of all Pastors should be in the Presbyteries where they remain nevertheless that the tryall and censure of such Pastors as the Generall Assembly shall give commission unto to Visite shall be in the hands of the said Assembly or such as they shall depute Untill farther order be taken by the Gen. assembly Unto this ordinance the Kings Commissioners do consent and so passe from their former protestation 14. Vhe Commissioners that before have received commission of Visitation shall continue in that charge for a year to come and thereafter as the Assembly shall judge expedient 15. In Sess 1â The Generall assembly gives full power commission unto certain brethren of every Province to summon before them respectivè at such day and place as they shall think expedient the Bishops and commissioners if they find occasion of slander to arise by them in doctrin life or conversation at any time before the next Generall assembly and to try and take probation thereof lead and deduce process against them unto the Sentence Exclusivè Remitting the finall judgement therein unto the Gen. assembly 16. It is agreed that where Bishops Commissioners make their residence they shall be Moderators in these presbyteries except Fife where by his Mas advice Robert Wilkie is continued Moderator of the presbytery of Santandrews untill the next Synod-VI In Sess 7. The Lord Maxwell compeares and declares that at his Ma s command he now appeares before the Assembly as he had given caution before the Counsell that he should compear before them this day and in respect of his obedience he protestes that his cautioner should be free he takes instrument upon his appearance and protestation The Assembly know not the cause of his compearance nor had any information from his Majesty therefore they order him to be present the next day after noon and they aske the kings Commissioners what the cause is The kings Commissioners do protest that Maxwel's Cautioner should not be free untill they return his Majest mind unto the Assembly In Sess 8. Compeares the Earle of Morton the Lord Maxwell and some others Maxwell was accused for hearing Masse The Act of the Privy Counsell was read for information of the Assembly Maxwell answered For his transgression he had answered the kings Law and he craves conference of learned men concerning the religion Certain Sentence against P. Adamson not examined yet annulled and why brethren were appointed to inform him VII In Sess 13. Concerning an appellation made by Pa. Adamson from the process and Sentence of excommunication pronouncâd against him by the Synod of Fife Pa. Galloway and John Duncanson had been