use without favor and no part thereof be disponed to their friends or any other person for their commodity 6 Great reason their forsciture alwaye preceeding That all persons be inhibited under the pain of treason and losse of life lands and goods to receipt supply rise-with or concurr or have intelligence with the foresaid excommunicats under whatsoever pretense of vasalls or dependes 7 To be ready at my charge it is very meet But I understand not the last clause That all the subjects be charged to put themselves in arms by all good means they can remaning in full readines to pursue and defend as they shall be certified by his Majesty or otherwise finding occasions urgent 8 I shall omitt no diligence in that which can be required at my hands as I shall answer to God That the ship arrived at Montros be apprehended and the persons which were within her together with others which have had any dealing with them according as they shall be given up in writ be called and diligently examined for discovery of the practises and purposes which they have presently in hand 9, Distingue tempora conciliabis Scripturas The meaning of this the bearers will expound unto you Forsomuch as the Lord Hume hath controveened sundry points wherein he was obliged unto the Church of Edinb by his promise at the receiving of his subscription as in not satisfying the Synod of Fife in not receiving a Minister into his house in not removing out of his bounds Captain Andrew Gray and Thomas Tyry whereby as also by his scandalous life since his subscription he hath given just cause of suspicion unto the Church and all good men that as yet in his heart he is not sanctified truly or converted to the true religion Therefore that his Majesty would take earnest tryall of the premisses and thereby judge if there appear in him such sincerity of religion life as his Majesty may trust him and the Church may expect true friendship in so dangerous a time in the cause of religion and if that be not found that his Majesty would remove him from his company and discharge him of all publick office and command 10 The complaints belong not unto your offices alwayes That the guard presently taken up be tryed together with the Captaines because many complaints are given unto the Assembly against them IV. I have satisfied the bearers Subscribitur Iames R. Whereas a horrible superstition is used in Garioch and in other parts of the Countrey in not labouring a parcell of ground dedicated to the devill under the name of the good mans croft the Church for remedy hereof hath found meet that an article be propounded unto the Parliament that an Act may proceed for ordaining all persons possessors of such lands to cause tille and labour them before a certain day to be appointed thereunto or in case of disobedience the same landes to fall into the Kings handes to be disponed unto sueh persons as shall please his Majesty who will labor them V. Alexander Lord Hume compeares and is asked by the Moderator Whither he confesseth with his heart and mouth as before the Lord that he was justly casten out of the Church by the Sentence of excommuniation pronounced against him by the Synod of Fife and as he will answer upon pain of salvation The from of absolution of excommunication damnation to speak the truth simply He protestes and acknowledges that he was justly excommunicat and confesses his fault in deserving it Then he is asked Why he sought not to be relaxed from that Sentence according to the direction to the Presbytery of Edinburgh He excuseth himselve by ignorance of that part of the Act. And being accused Why he detained the stipends of some Ministers namely of Chirnside he answereth he is ready to pay whatsoever he oweth by law Why he hath no observed the conditions named in the Act of the Presbytery of Edinburg to wit that he should have a Minister in his Family and remove Tho. Tyry out of his company He remembreth not that he was required to have a Minister in his family but now he is willing to accept any whom the Church shall appoint as for Tho. Tyry he was in was in his service after that time but understood not that he was obliged to remove him untill the Church did excommunicate him and since that time he hath discharged removed him He is asked Whither he knew a priest named Cowy or any that was set on land out of that ship coming lately from Flanders He denieth both He is asked Whether the Jesuit Mackwherry was in his house lately He confesses that he was in this house within these five dayes and came without out his knowledge nor had he any missive or commission unto him and he stayd not above an halfhour Lastly the said Lord confesseth and protestes in the presence of God whom he takes to witness and the Lord Jesus who will judge the quick the dead that he professeth from his heart the religion pâ—esently professed by the Church here present whereof he hath already subscribed the Articles before the Presbytery of Edinburgh and now acknowledgeth to be the only true infallible religion which leadeth unto salvation and wherein he intends to live and dy and which he shall to his uttermost defend against all the enemies thereof and as he shall answer to the dreadfull God he forsakes the Romane religion as Antichristian and directly opposite to the truth of God and his true Service And these things he testifieth by lifting up his hand and declaring before God that he hath no dispensation nor indulgence to subscribe or sweare Certain brethren are appointed to conferre with him at his own lodging for the fuller tryall of his resolution On the second day thereafter Alex. L. Hume compeares and humbly craves to be absolved from the Sentence of excommunication protesting that in time coming he will give proof of obedience and service unto God and maintain the truth of His religion presently professed by the Church here present unto his lifes end and howbeit some time he had been of a different religion now he avoweth since he hath been better informed in the Heads wherein he differed the Confession of faith and religion presently professed by the Assembly and if hereafter he shall decline from it he submits himselfe unto the Censure of the Church hoping by Gods grace that he shall never make defection Because all these answers and professions have been passed by word only the Assembly judgeth it meet that some articles be written and then subscribed by him and thirdly to consider of his absolution The next day these Articles were propounded in write unto him 1. That Alexander L. Hume ratify approve the subscription and oath given by him unto the Confession of faith at Edinburgh December 22. last or subscribe again in face of the Assembly 2. That he
Hypocrisie came apace and the Roman Empire being removed Antichrist or the Bishop of Rome by degrees lifteth up his head above all that is called â—od Bernard who lived about the year 1140. comparing these three Ages in a Sermon which he calleth Parabola de Nuptiis Fily Regis saith when Satan saw that he could not by open Battel prevail against the Church in the days of the Apostles and Martyrs but that she did spread and increase he turneth to hid and fraudulent persecution to deceive some of her Members by whom the more powerfully and subtily he might execute his malice so by his craft he stirreth up Arrius Pelagius Photinus and such others who feigning themselves to be the servants of Christ might lead away his Spouse into Errors which Policy when the Holy Teachers did perceive they did oppose wrestle by disputations confute the Hereticks and brought their Lady again into the way of Truth ...... Behold the enemy is overcome both in his open persecutions and hid seductions and now the Spouse having no enemy walketh in pomp Nevertheless the crafty Serpent indeavoureth to spoil her and what he cannot do in the high way he layeth snares by the way side here he setteth Mony-changers with much gold and silver there he setteth the Sellers of precious cloaths and ornaments in another place wines and pleasant drinks and all sort of meats in another the Triumphs of them that glory in worldly pomp in another he shews fair maids and all enticements of Lust but who is wise walks with the Bride in the right way and the fools leave the way and take their pleasure in the Divels Tents and prefer them unto Christ And what shall I say of them who when they should rule the Church of God and having entred into the right way do look aside with admiration into the Tents of the Divel do look upon the things there and not finding to satisfie their desires do spoil the Bride of her Ornaments and wast them filthily fulfilling their wicked lusts so she goeth in rags and few abide with her so far Bernard The fourth Age is worse of Antichrist reigning and the Church lurking and contains the space of almost 300. years in which time both doctrine and holiness of conversation was almost utterly extinguished In the East the Mahumetists did prevail thorow Asia and Affrick and in the West the Bishops of Rome turn all up side down except that in some places and persons as well in the East as West holiness of life and purity of doctrine did in some measure remain but Pope Gregory the VII and his successors so far as they could did wrest all religion to serve their gain and ambition and to this end they violate all order dissolve all discipline deface all religion and domineer over Princes Emperours Nations and Consciences of men Before that time one might have spoken freely for the true Faith but now whatsoever the Pope willeth that must stand for an Oracle because the Pope cannot err forsooth and whatsoever is spoken against him ipso facto it is black heresie and punshied with fire and sword Then it might have been said the Church is gone into the Wilderness yet sending forth sufficient witnesses whose names are not obscure nor their doctrine unknown of whom some are mentioned here but for brevity I have passed over many who are recorded by others and many thousands who bowed not their knee to Baal nor received the Mark of the Beast are unknown The Fifth Age is of the Church reverting and Antichrist raging untill this present age when Reformation was aimed at and begun in the West Antichristian pride was detected and the number of true Believers did increase Then Satan was let loose again the thousand years of his binding from the daies of Constantine being expireÌ„d then persecutions were frequent Antichrist foamed and opened his mouth wide to devour the sheep of Jesus But he who preserved the Woman in the Wilderness is the stronger so that the Gates of Hell were not able nor shall be able to prevail against her yea by the breath of his mouth and preaching of the Word her enemies are scattered Antichrist is revealed and true Christians are multiplied And in these five diversities of times I suppose the Church-history may well be comprised Herein my aim hath been to see where the true Church was before Martine Luther as the Papists are oft objecting and when the Romish Virgin became an Whore And for better method herein I have distinguished the foresaid Ages into their own Centuries and every Century into five Chapters The first Chapter is of Emperours because times were reckoned by them and in the second age they became chief Members of the Church under Christ the only Head both in degree and authority and we have just reason to think that some chapters or large passages of the Holy Revelation are understood of their estate seeing the Visions of Daniel run for the most part upon the civil Monarchies The second chapter is of the Bishops or Popes of Rome that we may know when the Tyranny of Antichrist did arise and how it came to such height The third is of divers Countries and contains the most notable things that have befallen in other parts of the World The fourth is of Britain that we be not strangers at home The last chapter is of Councels and declares the most remarkable Acts of the Church yet all the Canons that I have picked out are not of one sort for some are to be embraced and others are to be rejected which I have marked to let see that such errours and ungodly constitutions have not been alwaies in the Church as the vain glorious Papists believe or would make us believe These things howsoever worthy of consideration cannot be declared but we shall therewith receive many other usefull instructions especially what hath been the estate of the Catholick and true Church thorow these last thousand years in what places and persons the Truth hath had her abode and where and when Heresies did begin and what opposition was against them both in their birth and growth when a Nation or two was infected with an errour in the midst of the same erroneous Church were some Souldiers of Truth some standing up for one article or more and others maintaining other points albeit in some points the same Souldiers were infected with the poisonous milk of their diseased Teachers Or to speak more plainly we will see in the Western Church as it was wont to be called some following the Truth zealously in all points fundamental and therefore have been separated from the Church of Rome which being once a true Church and first in order by humane constitution hath in divers ages hatched many errours for she hath not abandoned all the principles of Christianity nor became so corrupt all at once and by her enchantments of worldly policy or by violence hath caused these nations to follow her now deceiving
whereas before it was only by practice He sate 3 years 10. NICOLAUS the I surnamed the great was chosen by the Romans The Emperour will be acknowledged in the election of the Pope Before he was chosen the Emperour Lewis knowing how expedient it was for him to preserve the right of his Ancestours in the election made hast to Rome but the Romans purposely prevened him with the election Nicolaus thought to debar the Emperor from the consecration but he could not hinder that He had a mouth that spoke great things by his decree he equalleth The Pope speaks some great things Papal decrees unto the holy Scriptures he ordained that no secular Prince nor Emperour should be present in the Synods unless it were in matter of faith Gratian. dist cap. Vbinam to wit Princes should put to death them which are condemned of heresie He ordained that all publick prayers should be in Latine as Pope Vitalian had ordained before but was not obeyed that no Laick should judge a Church-man that the Pope should be judged of none because Constantine the great called the Bishop of Rome a God Grat. dist 96. cap. Salis. At this time Michael Bardas put away his wife and married her daughter for this cause Ignatius the Patriarch denied him the Communion Bardas assembleth a Synod and causeth Ignatius to be deposed and setteth up Photius Here ariseth a sedition some favouring the good cause and others swaying with authority In the end Nicolaus was intreated to take away the schism The Pope was well pleased and sent his Legates Rodoal Bishop of Portuen and Zachary Bishop of Ananien giving them a Commission to restore Ignatius if he would promise to restore the worship of Images Zonaras saith Bardas perswadeth the Legates to approve what he had done When they return Nicolaus excommunicateth them and deposeth them as transgressours of his commands Ph. Morn in Myster p. 177. At that time Nicolaus writ the Epistle which is in the 3. tome and some truths contrary to his successours of Councels and contains swelling presumption in some points contrary to ancient histories yet in other points contrary to the doctrine of his successours There he saith none of the Eastern Emperours had acknowledged the authority of the Bishops of Rome This he saith expressly but in an upbraiding manner as if the Emperours had omitted their duty Speaking of Ignatius he saith the Judges should not be suspected this he confirms by reason and by many examples and from Pope Gelasius he saith Should the same persons be enemies Judges and witnesses even earthly matters should not be committed to such judgement Doth he not then maintain the lawfull excuses of John Husse and Martine Luther who for the same causes were unwilling to be judged by the Popes their enemies Then Nicolaus alledgeth that Pope Celestin was President in the general Councel at Ephesus but the words of that Councel shew that Cyril Bishop of Alexandria was President And to prove that they should not have judged the Patriarch he brings the example of David who would not smite his Master Saul but he observes not that Saul was King and therefore neither should his successours have kicked against their Soveraign Emperours He addeth a little number hindreth not where truth abounds neither avails multitude where ungodliness reigneth nor should any man boast of a multitude c. What is more contradictory to the doctrine of the Romish Church in following ages which holds multitude to be an infallible note of the true Church After a little he commendeth the worship of Images and will have all Councels to be estimate by the approbation of the Pope Whereas the Bishops of Rome were wont to term the Emperour our Lord and Defender this is the first that calls the Emperour his son and his successours sometimes will not honour him with the title of their servant He said Before the coming of Christ some were typically both Priests and Kings but when the type is come to the true King and High-Priest in one person the Emperour should no more take to him the right of the Priesthood nor hath the High-Priest taken unto him the name of the Emperour because the one Mediator between God and Man even the Man Christ Jesus hath so discerned the offices of both powers their dignities and actions being distinguished that both Emperours have need of High-Priests in spiritual things and the High-Priests have need of the Imperial laws for temporal things and so spiritual actions may be free from carnal oppressions and therefore the souldier of God should not be intangled with worldly affairs neither should he rule divine things who is wrapped in worldly matters and so both powers may be helped Gratian hath registred these words dist 96. cap. Cùm ad verum He speaks so to exclude the Emperour from judging Ecclesiastical causes but neither he nor Gratian did foresee how the same words would condemn the succeeding Popes who have usurped both Swords and two Robes nor how Bellarmin de Ro. Pont. lib. 5. cap. 3. gathereth out of these words that the Dominion of the World belongeth not to the Pope and reasoneth thus Seeing whatsoever the Pope hath he hath it from Christ as Pope Nicolaus saith then the Pope may take all power from the Emperours and Kings or he may not take it if he may take it then he is greater then Christ if he may not take it then he hath not Princely power Again cap. 8. he saith Christ for conserving humility would distinguish these two offices and gave only the Priesthood to Peter and left the Empire to Tiberius According to this consequence it may be justly inferred the Pope now doth contrary to the tenet of the ancient Bishops and is the Antichrist exalting himself contrary to Christ's order above all that is called God This Nicolaus did ordain that no man should receive the Sacrament from any Priest who had a concubine or wife He sate 7 years 9 months his See after him was vacant 8 years 7 months Platin. Who was head of the Church on earth at that time Or was it headless 10. HADRIAN the II the son of a Bishop Talarus was chosen in a tumult of the people without consent of the Emperour wherefore his Legates were not a little offended yet were appeased by the Romans alledging that the multitude could not be ruled and they intreated the Legates that they would confirm the good man which the clergy and people had named Platin The Legates yeeld although they clearly perceive that the clergy and people would usurp all the authority of the election and perhaps saith he that the liberty of the Church-men may increase At that time Basilius slue The Pope by flattery climbeth up in higher account at Constantinople the Eastern Emperour as is said and when he came to the Sacrament Photius the Patriarch rejects him as unworthy of Communion who with his own hand had slain his Soveraign Basilius dissembling his
the Word but stones ..... Whereas thou saiest And Pilgrimages unto Rome that I forbid men to go unto Rome for pennance thou speakest falsely I will first ask thee if thou knowest that to go unto Rome is to make pennance why hast thou in so long time destroied so many souls which thou holdest within the Monastery and took them into the Monastery for pennance and hast not sent them unto Rome but rather causest them to serve thee ..... We know that the words of our Lord in the Gospel are not understood when he said unto Peter Thou art Peter and upon this Rock .... Because of these words the ignorant sort of men laying aside all spiritual understanding will go to Rome to get life eternal ... Let no man trust in the merit nor intercession of Saints because unless they please God with the same saith rightcousness and truth which these held they cannot be saved hear this ye unwise amongst the people and ye fools be sometime wise ye who go to Rome to seek the intercession of the Apostle hear what Saint Augustine saith against you .... truly he should not be called Apostolical who sitteth in the Chair of the Apostle but who fullfilleth the Office of an Apostle Bellarmin de reliq Sanct. lib. 1. cap. 1. reckoneth this Claudius among his Hereticks so doth Gretser de festis because in Church-service he would not name the Saints nor would keep the feasts and called them a vain and unprofitable custom and did despise them lest we seem by intercession of the Saints to seek any thing from God Jonas Bishop of Orleance writ against this Apology and his answer is in Biblioth de la Bigne tom 4. his opinion is in pag. 698. Whereas Claudius had cited the second command Exod. 20 Jonas answereth This truth is our mind it is true I say and most agreeable to the sound faith that no image should be made of any thing in heaven or earth whereunto worship or adoration which is due unto God only should be given any way therefore since God is invisible and contains all and is no where contained we are forbidden to make an image of him lest men might think that he is bodily but consider whether thou under the name of similitude dost comprehend the images of the Saints he quoteth the testimony of Augustine de Civ Dei lib. 10. cap. 26. ult and Enarr in Psal 96 c. and he commendeth the Epistle of Gregory to Seren whereof mention is before in Century 7. chap. 3. And pag. 699 he saith We account it impiety to adore a creature or to give it any part of Divine service and with a loud voice we proclaim that the doer of such a crime should be detested and anathematised And pag. 701. It is the crime of impiety to worship any other but the Father Son and Holy Ghost 3. At the same time Agobard was Bishop of Lions he took part with Lotharius against his father and therefore was deposed after the reconciliation he was restored and being a man of wisedom and knowledge was imploied in the greatest affairs of the Kingdom His works were Printed at Paris An. 1605. from which impression these passages are extracted Pag. 52. There is one immovable foundation there is one rock of faith which Peter confesseth Thou art the son of the living God Pag. 128. The uncleanness of our time deserves a fountain of tears when so ungodly a custom is become so frequent Domestical Chaplains that there is none almost aspiring to temporal honour who hath not a Priest at home not whom he obeyeth but of whom he exacteth all manner of obedience uncessantly not in divine things but in wordly also so that many of them do service at Table or mixeth Wine and leadeth Dogs feeds Horses or attends Husbandry neither regard they what manner of Clarks these be but only that they may have Priests of their own and so they leave Churches and Sermons and publick service it is clear that they seek them not for honour of religion because they have them not in honour and speak disdainfully of them Pag. 163 Why say ye it is not true that he who is Humility truly humble thinks not basely of himself and believeth that he is a sinner Since this is most openly manifest that is the property of the Saints and not of proud men .... Also the Apostle James saith in many things we all offend which if any will say it is spoken of humility let him know that so he followeth Pelagius and if he would be amended let him read the books of Augustine against the Pelagians and let him know that all the Saints did truly accuse themselves of their sins so that they had need to say for themselves Forgive us our debts He is large against the worship of Images Pag. 237. Worship of Images One will say I think not that there is any God-head in the Image which I adore but I worship it for his sake whose Image it is I answer if the Image be not God it should no way be worshipped as it were to honour the Saints who no way would admit divine honour to themselves Pag. 251. Let God be adored worshipped and reverenced by believers let sacrifice be given to him only .... Let Angels and holy men be loved and honoured with love and not with such service Pag. 254. The Orthodox Fathers for avoiding such superstition did rightly ordain that no Picture should be in a Church lest that which is worshipped and adored be painted on Walls Bellarmin de Scriptor Eccles sect 9. speaking of Ionas Epist Aurelia saith Jonas and other Bishops of France in that age were overtaken with Agobert's errour By the Jesuits confession then many Bishops of France were against the present errours of Rome 7. Angelom a Monk of Luxovia and of much reading at the intreaty of Drogo Epist Meten writ many books In 3 Reg. cap. 19. he saith As the The Word body cannot live without nourishment so neither can the soul live without the word of God In lib. 1. cap. 2. None by his own strength is able to do No good of our selves good nor resist the Divel yea if he attempt to lift up himself against the Lord he loseth the good which he seems to have Ibid. cap. 25. As it is easie for a man to hold in his hand a few herbs that are knit together so the power Perseverance of our Lord and Saviour easily preserveth all the elect throughout the world from the beginning to the end that none of them by any means can perish as he saith I give them life eternal and they shall not perish for ever neither shall any pluck them out of my hand In 2. Reg. cap. 8. Our Lord Jesus by Predestination his secret dispensation from among unbelieving men hath predestinated some unto eternal liberty quickning them of his gracious mercy but in his secret judgement
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
decent union in Christ of twoe persons man and woman keeping a chast bed without breach and it is a signe of a great truth to wit the coupling of Christ with the Church and a believing soul By faith wee affirme that if God give a contrite and humbled heart for sin unto a falling sinner having the true faith of Christ and if with heart and mind and really he repent of his former sins such a one being so truly disposed if he find a presbyter able to discerne good from evill and whose lips preserve the knowledge of Gods law he should reveale uprightly unto such a priest his sins by confession by whom as a judge ruling in stead of God and the Church according to the law of the Lord the weight of the fault may be rightly discerned to the end he may be ashamed and being corrected he may have advice of repentance unto reformation of himself and being either loosed or bound by Christs keyes he may obey humbly and that such humble contrition of the heart is a sacrament that is a signe of true grace bestowed on the repentant But if there be not a heart contrite humbled through faith abhorring vice and an afflicted Spirit embracing the will of God and also confession with relaxation of the fault and moreover if fained satisfaction be added wee pronounce it to be a vain signe and void of the grace of Christ The anointing of the sicke containes two things in it first a cause of a more ready approaching unto the diseased for this it is not a sacrament the other is the thing signified by that unction which is given by God in Christ for which thing prayer especially should be made in true faith that it may be given unto the sick believer as blessed James commandeth saying Is any sick among you let him call for the Elders of the Church and let them pray for him anointing him in the name of God and the prayer of the faithfull shall save him and the Lord wil relieve him and if he be in sins they shall be forgiven him By faith of the sick the signe of unction assures him of the forgiveness of sins When wee have declared the faith of the Catholick Church and her truth by which truth holiness is given unto her it remaines to declare by the same certainty of faith the communion of Saints The communion of the Saints is when the members of the Holy Church doe for common benefite use the good free saving and administring grace of God which is given without repentance and they exercise themselves according to the grace of God given unto them to the common utility of others It is cleare then that the elect only are partakers of true faith grace and righteousness in Christ by his merite unto the glory of eternall salvation as also they receive the sacraments to the evidence of faith albeit they have been seduced yet damnation shall not ceize upon them But the wicked of unformed faith albeit they communicate truly in the Sacraments digniries administrations and publick manners if they he destitute of true faith they communicate unworthily as hypocrites and if they follow the erroneous by their leading they fall into seduction and deceit By faith of Christs grace wee pronounce freely that who communicateth with a lively faith by the same he attaineth through Christ true remission of his sins and also because he partaketh of the Sacraments of the Church he getteth by the same faith and certainty the relaxation of crimes and at the time of the last judgement in the resurrection the glorification of his soul Amen The Letter which they sent with this Confession is worthy of reading But for brevity I omit it When the Confession was delivered their adversaries ceased not to accuse them still as if they had writen otherwise then they did believe or practize and so the King went on in cruelty against them Wherefore they sent another Apologie where in they tooke God to witness of the injuries done unto them by their adversaries and that they had writenin singleness of heatt nor did their tongue dare to speak what their heart did not believe There also they expresse them selves more clearly in some particulares as concerning the Eucharist they say Wee do not only believe and confesse that the bread is the naturall bodie and the wine is the naturall blood sacramentally but also that the bread is the Spirituall bodie and the wine is the Spirituall blood And to believe this we are induced by the saying of the Apostle Paul The bread which we break is it not the communion of the body of Christ and the cup ..... for wee that are many are one bread and one bodie for wee are partakers of one bread and of one cup ...... The Redeemer of mankind hath commanded to take eate and to doe that in remembrance of him but no command is given unto believers to worship the sacramental subsistence of Christ's body and blood for Christ gave unto his disciples sitting what they should use and they obeying him did eat and drink but did not worship the sacrament And the Apostles and their successours for a long space of time went to the houses of believers and break the bread with joy and certainly they did not worship the sacrament nor in so doing did they erre nor were called hereticks But they did worship the personall subsistence of Christ at the right hand of the Father And unto the true worshippers of the Divine Majesty it is commanded in both the Testaments the old and new to worship and adore Christ very God and Man not in the sacramentall existence but in his naturall and personall subsistence at the right hand of his Father For the old Testament as the triumpher over Satan tempting him remembreth saith It is wrtiten Thou shall worship the Lord thy God and him only shall thou serve The vessell of election explaines the New when he saith God hath exalted him and given him a name which is a bove every name that at the name of JESUS every knee should bowe .... The incarnat truth confirmes this when he saith That all men should honour the Sonne as they honour the Father But none doeth worship the Father in any creature but only in heaven as that prayer published by Christ testifieth Our Father which art in heaven c. In the words following because they were accused that they did not worship the Virgine Mary nor the Saints they shew that they did esteem of the Virgine as blessed above all women not only for that she was sanctified but also for that the Sonne of God did assume a body of her body and they esteem of all them who were sanctified by faith in the grace of God through Christs merite and so as blessed of God they doe honour them with due honour they love them and would follow them but they can not give them more honour than Gods word directs them 10. When
HISTORY Of the CATHOLICK CHURCH From the Year 600 untill the Year 1600. Shewing Her DEFORMATION And REFORMATION Together with The RISE REIGN RAGE and BEGIN-FALL Of the ROMAN ANTICHRIST With many other profitable Instructions Gathered out of divers WRITERS of the several times and other HISTORIES BY ALEXANDER PETRIE Minister of the Scots Congregation at Rotterdam Psalm III. What we have heard and known and our Fathers have told us we will not hide them from their Children shewing unto the Generation to come the praise of the Lord and his strength and his wonderfull Works that he hath done Cyprian de zelo livore Evill shall be eschued the more readily if the beginning and greatness of it be known Origen contra Celsum Lib. 3. As he is deemed to have made progress in Philosophy who being acquainted with the disputes of different opinions hath chosen the best reasons among them So I am bold to say that he is the wisest among Christians who hath most diligently considered the several Sects of Jews and Christians HAGUE Printed by ADRIAN VLACK M. DC LXII HONI SOIT QVI MAL Y PENSE TO HIS HIGHNES WILLIAM THE III By the Grace of God PRINCE of ORANGE Count of Nassaw Catzenelbogen Vianden Dietz Lingen Moeurs Bueren Leerdam c. Marquess of ter Vere and Vlissingen Lord and Baron of Breda of the City of the Grave and Land of Kuyck Diest Grimbergen Herstall Kranendonck Warneston Arlay Noseroy S. Vijt Doesbourg Polanen Willemstadt Niewart Ysselstein S. Martensdijck Geertruydenberg Chasteau-regnard the High and Lower Swaluw Naeldwijck c. Vicount Hereditary of Antwerp and Besançon c. Marshal Hereditary of Holland c. I Will honour them that honour me saith the LORD But who can tell what shall be done unto them whom the Lord will honour Certainly those do honour him who serve him religiously They who are careless of Religion do pretend that they cannot serve God because there be so many Religions and they cannot know which is the right But if they were unfeignedly desirous to know they might be resolved since our Lord who is gracious mercifull and abundant in goodness and truth leaves us not in the mist or unto uncertainties but at several times and in divers waies hath spoken unto the Fathers by the Prophets and in the last daies hath spoken unto us by his Son and hath commanded all men to hear Him He is the Way the Verity and the Life none comes unto the Father but by Him On which words Chrysostom writes thus It is as if our Saviour had said I am the Way that is By me ye shall come The Verity because assuredly those things shall be which I have promised neither is any lie in me And the Life because Death cannot hinder you from me And since I am the Way ye need not another Guide Since I am Truth I speak no false thing Since I am Life although ye shall die ye shall injoy what I have promised And Cyrill Alexandr on the same words saith By three things we shall come into these Heavenly mansions by the action of true verity by right faith and the hope of eternal life of all which none is the giver none is the fountain nor is any the cause but our Lord Jesus Christ for he hath given commandments above the Law he hath shewed us the Way And he is also the Truth that is the true streightness and determination the uprightest rule and the best square of faith And he is also the Life for none but he can restore unto us that life which we hope shall be in holiness and blessedness without perishing He certainly shall raise us up though we die from that curse for sin and bring us into Heaven therefore all excellent things come and shall be unto us through him But those Worldlings say The Word of Christ is large and so many things are in it that we cannot search them Nevertheless He directs all men to search the Scriptures and the Evangelist teacheth that those are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name Yea in that written Word he hath certain rules and notes whereby the true Religion may be known Certainly that is the most true Religion which ascribes most glory unto God and most transcends the natural reason of men and most elevates the hearts and affections of men towards God and Heaven By application of those undoubted and unquestionable principles each one may understand that among all Religions the Reformed is the only true Religion for not only our Profession in the general but all the branches of our Doctrine are grounded on God's written Word and tend unto God's glory transcend our natural reason and lead men to think continually of God and to hope for blessedness in Heaven by Christ alone And amongst those who profess this Religion they are most devoted unto God and most constant in their profession who aim most at God's glory who are most acted by supernatural principles who do most think of God and whose hope of felicity in Heaven is most active And such as seek but their own or other mens interests or be led by political or human reasons mainly are the wavering Professors On the other side all other Religions though they pretend the glory of God they are not truly grounded on God's Word but are underpropped with natural reason and tend to earthly mindedness as appears by induction of the particulars wherein they differ from us some aiming at the advancement of mens abilities and others at worldly honour and gain This is clear in the Romish Religion for what else is the advancing of man's ability without or with a little help of God their Justification by works their Deifying of the Pope above all that is called God their equalling of Mens Traditions and Decrees with the Sacred Scriptures What else is their Mass their fancy of Purgatory c Here it is remarkable what is written by their Jesuit Cardinal Bellarmin de Indulg Lib. 1. Cap. 12. Sect. Rationes We see saith he that the amplest Indulgences are given for a very slight cause as when plenary Indulgence is given unto all who stand before the Door of St. Peter's Church and the Pope blesseth all the people solemnly And Sect. Observandum he saith That standing before St. Peter's Porch is a very light and slight cause if it be considered absolutely in it self and nevertheless it is a weighty and just cause because that frequency of the people at that time is a fit and usefull means of protesting their Faith concerning the Head of the Church and it serves for the honour of the Apostolical See which honour is the end of that Indulgence So he The Pope then and the People do aid one another mutually for the People confirms the Supremacy of the Pope by their presence and receiving that Indulgence and He by dispensing his
the Image of Christ which is given to Christ himself 7. Concerning what Agrippa speaks of the reliques of the Saints in his time Of Reliques it is observable how Gregory the I. writ unto the Empress Constantia lib. 3. Ep. 30. The Majesty of your piety who are famous for study of religion and love of holiness hath commanded that I should send the head of Saint Paul or some part of his body for that Church which is builded in the Palace to the honour of the same Saint Paul the Apostle and while I was desirous that these things might be commanded unto me in which I giving most ready obedience might have the more aboundantly provoked your favour toward me the greater sadness hath overtaken me because you command that which â— neither can nor dare do And he addeth examples of some who had attempted to remove the bodies of some Saints and were smitten with sudden death and others were affrighted and dispersed with the fear of Thunder and therefore he saith Let my most gracious Lady know that it is not the custom of the Romans when they give the reliques of Saints that they presume to touch any part of the body but only a band is sent in a box and that is layed by the holy bodies of the Saints and that is taken up again and sent unto the Church which is to be dedicated Whether these examples be true or not believe Gregory they who will But if other stories can be believed many bodies of Martyrs and Confessours were carried from place to place before his time and after it and in many places of the earth Nor can it be denied that the removing of their bodies which in the fury of persecution had been buried in obscure corners was commendable if restlesse minds had not turned charitable offices into excessive superstition And sundry Ancients do record that miracles were wrought in these places where they were buried as Augustine de civit Dei lib. 22. cap. 8. and Chrysostom in his Book against the Heathens And no less certain is it That Satan took occasion upon their esteem they had of dead bodies to deceive many and that many waies Augustine in Confess lib. 6. cap. 2. sheweth how his mother Monica when she came to Millain would have brought her pottage bread and wine into the Churches or as he calleth them Memorials of the Saints as was the custom of Affrica the door-keeper did hinder her because the Bishop of the place had forbidden it and he did admire how his mother so soon did rather condemn her former custom than call into question the countermand because the custom was like unto the superstition of the Gentiles Jerom to 2. Ep. 2. against Vigilantius telleth how he said Why shouldest thou with so great honour not only honour but adore also I know not what thou worshippest in a little vessel that thou carriest about Why doest thou with adoring kiss dust covered in a cloath we see a custom of the Heathens brought almost into the Church under pretext of religion that whilest the Sun shineth heaps of wax-torches are kindled and they kiss and adore every where a little I know not what dust in a small vessel covered with a precious cloath These men give forsooth great honour unto the most blest Martyrs whom they think to make glorious by their silly Torches when the Lamb who is on the midst of the Throne glorifieth them with the splendour of his Majesty Jerom writeth very bitterly against Vigilantius for writing so and denieth the fact saying O mad head who ever did adore Martyrs who thinketh man to be a God c. There he saith Constantine had caused to transport the bodies of Andrew Luke and Timothy to Constantinople and the Emperour Arcadius had brought the body of the Prophet Samuel from Judea unto Thracia and some Bishops had transported other bodies but none did adore the bodies Hence appears his judgement and the practice of the Churches where he did live or which he knew but it seems he knew not what was done where Vigilantius did live of whom I add here the words of Erasmus in the Argument before that Epistle Vigilantius by nation a Gall and Presbyter of the Church at Barcilona in Spain writ that book wherein he did teach that Reliques of Martyrs should not be adored neither should there be Vigiles at their graves which at that time was done in great religiousness and so against this man falleth Jerom a scolding with reproaches that I wish he had been more moderate as for the night Vigiles they did not please the Church-men as is clear enough that by their authority they are taken away the name only remaining and of that custom is Affrica and other places Augustine de civit Dei lib. 8. cap. ult saith We do not erect Churches Priesthoods Holy things and Sacrifices unto the Martyrs because not they but their God is our God we do honour the remembrance of them as of the holy men of God who have for the truth foughten unto the death of their bodies to the end the true religion may be known all false and feigned religions being convinced But what faithfull man ever heard a Priest standing at an Altar builded upon the holy body of a Martyr for the honour and worship of God say in his prayers Peter or Paul or Cyprian I offer a sacrifice unto thee when at the memory of them it is offered unto God who made them both Men and Martyrs and hath joined them with his Holy Angels in heavenly honour to the end that by that solemnity we may both give thanks unto God for their victory and by calling upon him for help we may exhort our selves to the imitation of their Crowns and Palms in the renewing of their remembrance Therefore whatsoever obsequies of religiousness are performed in the places of Martyrs are ornaments of their memorials and not holy things or sacrifices of the dead as Gods and whosoever bringeth meat thither which truly is not done by the better Christians and in most part of the earth is no such custom nevertheless whosoever doth it when they have layed it down they pray and take it away again that they may eat it or give a part thereof unto the indigent they desire to have it hallowed there by the merits of the Martyrs in the name of the Lord of Martyrs That these are not sacrifices of the Martyrs he knows who knows this one thing that the sacrifice of Christians is there offered unto God and so we worship not the Martyrs neither with divine honours nor with human crimes So far he On these last words Lud. Vives hath this Annotation concerning the practice of his own time Many Christians do often sin in a good thing that they worship divos divasque their gods and goddesses no otherwise than God himself neither do I see in many what difference is betwixt their opinion concerning the Saints and that which the Heathens
be of ripe age and approved life be promoted not unto the Office of contention but of Priesthood Gratian. caus 16. qu. 1. cap. de praesentium And Pol. Vergil de invent rer lib. 7. saith If any did repent him of his profession he had libertie to return unto his former life yet not without the note of levitie saith he but they were not tied under the bond of vow By means of these priviledges and by opinion that donations to Cloisters were meritorious before God the Monks at that time received Palaces of ease instead of Wildernesses in former times plentic for povertie feasting for fasting frequent Convents for solitariness robes for rags Erasm Epist ad Granveld dat 15. cal Ianuar. an 1520. and Spalatens de Rep. Christ lib. 2. cap. 12. Sect. 77. They were so managed that let any one chuse what sort of life he pleaseth he shall find contentment in one Abbey or other or he shall find a Convent of the same profession Bellarm. de mon. lib. 2. cap. 3. and so when they profess to have nothing they injoy all things And it may well be said to them which he ibid. lib. 1. cap. 1. citeth out of Hierom. Epist ad Paulin. Expound the word Monachus which is thy name What doest thou in a Town who shouldest live alone Or if ye hear that strange etymologie and not so strange in Grammar as in practice in respect of them which he approveth Monachi have their name from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unitie because they lay aside all worldly things and they studie to please unitie i. e. God Then take also his note of inference Whereof it followeth saith he that properly these are Monks who give themselves to contemplative life as the Cassinenses c. Upon the same ground Thomas Aquin. and other Scholasticks would not give this name of Monks unto the Dominicans and Franciscans because they are not only given to contemplation but c. Seeing then Monks went over all having no certain Parish yet preaching and exercing the Office of a Priest wheresoever they pleased or could be received surely according to both these reasons of their name about that time Monks were no Monks and a great noveltie crept into the Church And seeing their doctrine was principally for erecting primacie and power unto the Pope they may justly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and souldiers as the ancient Greeks called them but not the servants and souldiers of God but of the Pope as will be more clear hereafter 10. Into this Centurie Bellarmine casteth the first acceptation of the Latine The Latine Translation of the Bible Translation of the Bible by the Church universally which Translation is called Jerom's In lib. 2. de verb. Dei cap. 8. he sheweth that another Translation which was called Itala or Vetus Latina was in use in the Churches before this of Jerom and in the daies of Gregorie the I. the Church of Rome did use them both as Gregorie testifieth in the end of his Epistle to Leander before his Morals And after that saith Bellarmine all Latine Translations went out of use save this which is called Vetus Latina And in Cap. 9. he saith That some Books or Chapters of the old common Translation especially the Psalms and some books of Jerom's Translation which is now in use in the Roman Church and in the next Chapter saith this is of authentical authoritie as if all the Churches had used it only all Preachers have expounded it only and Councels have determined all controversies from it only but he bringeth no proof of his so bold assertion except a verie imperfect induction In the contrarie it is certain 1. Though all were supposed which he saith of that Translation yet before Jerom it was not and before Pope Gregorie the I. it was not authentical and therefore it was but a Novation when it was taken to be authentical 2. No other Church but the Romish did ever call it authentical not the Greeks c. 3. Jerom did not call it authentical for in his preface before the Books of Moses he saith to them who were emulous Why doest thou fret with envie Why stirrest thou the affections of the unlearned against me Ask the Hebrews advise the Masters of sundrie Towns what they have of Christ thy books have not it is another thing if the testimonies used afterwards by the Apostles prove against them and the Latine copies are falser then the Greek and the Greek than the Hebrew It is true many editions of that preface have emendatiora sunt exemplaria Latina quam Graeca Graeca quam Hebraea and so did Nicolaus de Lyra and others in his time read the words But so that sentence is contrary to his purpose and therefore many of the School-men and Erasmus have been puzled in reconciling that sentence with the preceding words But I have had by me these 50. years an Edition of Paris in the year 1523. by John Prevel which hath emendaciora sunt exemplaria Latina c. And this one Edition in this particular is of more credit than a thousand other Editions because it agrees with the preceding words and with the truth And with the same Jerom in an Epistle to Damasum before the four Evangelists saying If the truth is to be sought out of many Translations why go we not to the Greek original and amend the things that have been ill translated by vitious Interpreters or have been amended by unlearned presumptuous men Let that be the true interpretation which the Apostles have approved I speak saith he of the New-Testament which without doubt is Greek And tom 1. Epist ad Lutin he saith As the credit of the old books are to be examined by the Hebrew books so the credit of the new requireth the rule of the Greek language If we confer altogether what is more clear then that Jerom did prefer the Hebrew in the Old-Testament and the Greek in the New above all Translations whatsoever yea and above his own 4. Neither was any Latine Translation accounted authentical before the Councel at Trent for all the Interpreters have in many Texts forsaken it as is clear by their Commentaries as Nicolaus de Lyra Paulus Brugensis Armachanus Card. Cajetanus and Bellarmine himself departeth from it in the Psalms and Erasmus Rotterodamus Xantes Pagninus Francis Vatablus and Arias Montanus were approved for setting forth other Translations Pope Leo the X. did approve by his Seal the Translation of Erasmus and gave him thanks for his travel in translating the New-Testament Erasmus in Epist Thomae Card. Eborac dat Louan cal Febr. an 1519. 5. In the Councel at Trent that Translation was called into question for Frier Aloisius Cataneus spake against it and did confirm what he said by the authoritie of Card. Cajetanus and Jerom and by good reason and was seconded by Isidorus Clacus a Benedictine Abbot so that as the
elected that they may beleeve for the Lord himself declareth this when he saith Ye have not chosen me but I have chosen you for if they were therefore chosen because they did beleeve they did first chuse him by believing in him that they may deserve to be chosen But he takes this away altogether who said Ye have not chosen me but I have chosen you And certainly they did chuse him when they did beleeve in him therefore for no other cause saith he Ye have not chosen me but I have chosen you except because they did not chuse that he should chuse them but he did chuse them that they might chuse him because the mercy of God did prevene them with grace and not according to debt This is the immovable truth of predestination and grace In the same place he addeth God hath predestinated us ere we were he called us when we were averse he justified us when we were sinners he glorified us when we were mortal If God be thus with us who shall be against us He who will be against them who are predestinated by God against them who are called justified and glorified let him prepare himself to fight against God if he can For when we hear If God be with us who can be against us None can harm us but he who overcometh God Beda is large on this purpose there out of Augustine Of the Bread and Wine in the Sacrament he saith on Luk. 22. He breaketh the bread which he giveth that he might shew that the breaking of his body was not without his own accord when he saith Do this in remembrance of me the Apostle expoundeth it when he saith How oft ye eat of this bread and drink of this cup shew forth the Lord's death till he come because bread strengthneth flesh and wine worketh blood in the flesh the one is referred unto his body mystically and the other unto his blood And on 1 Cor. 10. at the words The cup of blessing which we bless he saith What ye see is bread and a cup which even your eys declare unto you but what faith requireth to be taught the bread is the body of Christ and the cup his blood This is spoken briefly which possibly may suffice faith but faith requireth instruction he took up his body into the Heaven whence he will come again to judge the quick and the dead there he is now sitting at the right hand of the Father How then is the Bread his Body And the Cup or what is contained in the cup how is it his blood Brethren these things are Sacraments for in them one thing is seen and another thing is understood c. When he saith The Lord breaketh the bread and the bread strengthneth flesh and it is referred unto the body mystically and even our eys declare it to be bread c. Certainly he thought not upon Transubstantiation Beda did translate the Gospel of John the Psalms and some other parts of the Scripture into the Saxons language and he writ an Epistle unto Ecbert Bishop of Lindsfarn wherein he admonisheth him of negligence in his calling and exhorteth him to translate some books of Scripture into the Saxon language that people may read them he telleth him he ought to admonish the King and correct false Monks and the builders of Monasteries if they respect their own ease more then solid vertue Ecbert returneth him answer thanking him for his Christian admonition and thereafter did translate some books of the Bible into the vulgar language as appeareth by the book of Will Butler against the common Translation In Hist Angl. lib. 1. cap. 1. he testifieth that at that time the Island of Britan did with five several languages confess one and the same knowledge of the highest truth and of true sublimity to wit the English Britans Scots Pichts and Latines which last by meditation of the Scriptures is become common unto them all Here he acknowledgeth that the faith of all the four Nations in the Island was one and the same Nevertheless he did observe and deplore the waxing corruption of the Church for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries and in Samu. lib. 4. cap. 2. he saith Let the Reader behold with tears a thing worthy of tears how far the Church slideth daily into a worse or to speak moderately unto a weaker estate He did write many books as Io. Bale in Cent. 2. testifieth he lived 72 years and died An. 734. 2. In the year 724. Jua King of the West-Saxons was perswaded by his Peter's pence wife Ethelburga to go unto Rome in a Monkish habit and first did grant that a penny should be payed unto the Pope out of every fire-house of his Kingdom which was called Peter's pence and was ever almost payed until the year 1533 when King Henry the VIII shook off the Pope Ethelbert King of the East-Saxons went to marry the daughter of Offa King of Merceland and Offa did perfidiously cause him to be murthered Thereafter his pride was turned into so great repentance that he gave the tenth part of all that he had unto the Church and several lands to the Church of Hereford and then he went to Rome and gave unto the Pope a yearly penny as Jua had done An. 793. Henry Spelman in Concil reporteth out of a book De Vita Offae pag. 171. This penny was given not as a Tribute unto Saint Peter but as an alms for the help of an English Colledge at Rome and it was called Peter's pence because it was ordained to be payed on Peter's day yet certainly thereafter it was called Peter's tribute 3. About the year 786. Charls the Great King of France made a league A League between France and Scotland with Archaius King of Scots which hath continued inviolate untill our time The Saxons and others had spoiled off France by incursions and Charls did seek to adorn his Kingdom with Letters as well as Arms therefore he sought the favour of the Scots and did intreat King Archaius to send unto him Professours of the Greek and Latine languages and of other learning for his University of Paris amongst whom Archaius did send Albinus or Alcwine John Meilrosius so named from the Abbey Melrose Claudius Clemens Antoninus Florent reckoneth them amongst Hereticks who followed the Greek Church because they did oppose the Romish Rites John Meilrosius became Abbot of the Augustinians at Ticino and Claudius was Bishop of Altisiodore or Auxerre They both writ several works as Io. Bale sheweth in Cent. 14. 4. We have mentioned Boniface Bishop of Ments he was an English Boniface alias Winefrid man and called Winefrid he had boldly reproved Ethelbald King of Merceland for Adultry and Tyranny therefore the King sought his life he fled unto Rome where Pope Gregory the II. did regard him for his liberty and sent him into Germany for conversion of the Saxons then of a
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 Dâ—creed 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 â—8 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to imbrace and to love and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addeth unto the signification as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what a man loveth or imbraceth that doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
that time was great contention in England between the Monks and Contention between Priests and Monks the Clergy whereas before all Cloisterers and Priests were called Clergy or Clarks but then they which did profess a single and more strict life were called Monks and Regulars and others were called Seculars This was so hot that where a Monkish Bishop had place Secular Priests were thrust out and likewise the Secular Bishops did with the Regulars During this difference Dunstan Arch-Bishop of Canterbury obtained from the Pope a Palle and a Bull to cast all the Priests who had wives out of some Monasteries which by consent of some other Bishops they had lately taken from the Monks Many did dispute and Preach against him Antonin hist tit 19. par 3. cap. 6. remembreth a Scot which did especially resist Dunstan and Alfred Prince of Mercia took part with the Priests Pol. Virgilius in histor Angl. writes that in a Synod it was debated and concluded that Priests should be restored and immediately a voice was heard from the wall whereon was the Image of Christ saying They think amiss who favour the Priests That was received as a Divine Oracle and the Priests were secluded from their Benefices and Monasteries They say None heard the words but the King and the Bishop and the Priests and their adherents became dumb and spoke no more But Sir Hen. Spelman in Concil pag. 491. shews that no mention is of this miracle in Florent Wigorn. who about that time writ the life of King Edgar and saith The Synod was dissolved because of a variance in the election of a new King and Hoveden writing next after Florent hath nothing of it All do agree that in this Synod the one part did maintain their liberty by testimonies of Scripture ancient Canons practise of the Church in all ages On the other side Dunstan advanceth the late Canons and the Papal Bull and when he saw that his Gorgon had no force and the Synod would determine of the Priests Ranulph hist lib. 2. cap. 11. saith that he raised the Divel to speak out of the Image these former words The adverse party protests to the contrary and would not consent because they knew that God would not work miracles for confirming errours contrary to his own word Catal. test ver lib. 11. Because at that time all did not agree the King sent into Scotland craving some learned men to be sent unto a Synod that was called for that cause Io. Bale Cent. 14. saith Fathard or as some call him Etheldrad possibly they were two singular for learning eloquence and authority went and in Synodo Calnensi did confirm the marriage of Priests by Scriptures and strong arguments to be lawfull that the Monks being blinded with the light shining so brightly had nothing to say against him Dunstan said he was old and could not attend such disputes and although ye seem to prevail it will not be for long space nor shall ye have your will and so by his art he caused the beams or joists of the house to fall some were killed many were wounded only Dunstan was safe with his chair that was fixed on a Pillar So the controversie was ended with Divelish cruelty Catal. test ver 6. In the end of this Century Elfrick Abbot of Malmsbury became Arch-Bishop of Canterbury by him a Sermon was appointed to be read publickly on Easter-day before they received the Communion It was Printed at London An. 1623 and afterwards at Aberdeen together with Bertram's treatise In it is written thus Men have often searched and yet do search So this was questioned before Berengarius how bread that is gathered of corn can The change of the elements in the Lord's Supper be turned into Christ's body and wine that is pressed out of many grapes is turned through one blessing into the Lord's blood The answer is made thus Some things be spoken by signification and some by things certain a true and certain thing it is that Christ was born of a Maid he is said to be bread by signification and a Lamb and a Lion he is called bread because he is our life he is said to be a Lamb for his innocency but yet Christ is not so by true nature neither bread nor a Lamb. Why then is the holy Housel or Sacrament called Christ's body or his blood if it be not truly what it is called without they be seen bread and wine both in figure and tast and they be truly after their hallowing Christ's body and blood through ghostly mystery .... Much is between the body of Christ wherein he suffered and the body which is hallowed to Housel truly the body wherein Christ suffered was born of the flesh of Mary with blood and bone with skin and sinews in human lims with a reasonable soul living but this ghostly body which we call the Housel is gathered of many corns without blood or bone without lim without soul and therefore nothing is to be understood there bodily but all ghostly Mark this distinction between the two bodies or the sign and the thing signified Whatsoever in that Housel gives substance of life that is of the ghostly might therefore is that Housel called a mystery because one thing is seen in it and another thing is understood that which is seen there hath bodily shape and that which we do understand hath ghostly might Certainly Christ's body which suffered death and rose again from the dead is eternal and impassible that Housel is temporal not eternal it is corruptible and dealed into several parts chewed between the teeth and sent down into the belly howsoever after ghostly might it is all in every part many receive that holy body and yet it is so all in every part after a ghostly mystery though some chew less yet there is no more might in the greater part then in the lesser because it is whole in all after the invisible might This mystery is a pledge and a figure Christ's body is the truth it self we keep this pledge mystically untill we come to the truth it self and then is this pledge ended Truly it is as we have said Christ's body and blood not bodily but ghostly and ye ought not to search how it is done but to hold in your beleef that it is so done So there It is true in that homily are some suspicious words as it speaks that the Mass is profitable unto the quick and dead and a report of two miracles but are judged to be an addition because they stand in that place unfitly and thâ— matter without them both before and after doth agree most orderly and these purposes are different from the scope of the Authour The same Author hath two other Treatises one directed to Wulfsin Bishop of Shirburn and another to Wulfstan Bishop of York in both which he hath the same doctrine of the Sacrament saying That lively bread is not bodily so nor the self-same body wherein
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
neck unto the sword nor do I think it expedient to advise any more with my Lords the Prelates nor if they will do otherwise do I consent unto them for it is more honest to deny quickly what is demanded unjustly then to drive off time by delays seeing he is the less deceived who is refused betimes When Gilbert had so made an end some English both Prelates and Nobles commend the yong Clerk that he had spoken so boldly for his Nation without flattering and not abashed at the gravity of such Authority but others because he spoke contrary unto their minde said A Scot is naturally violent and In naso Scoti piper But Roger Arch-Bishop of York which principally had moved this business to bring the Church of Scotland unto his See uttered a groan and then with a merry countenance laid his hand on Gilbert's head saying Ex tua phareta non exiit illae sagitta as if he had said When ye stand in a good cause do not forethink what ye shall say for in that hour it shall be given unto you This Gilbert was much respected at home after that And Pope Celestin put an end unto this debate for he sent his Bull unto King William granting that neither in Ecclesiastical nor Civil affairs the Nation should answer unto any forain Judge whatsoever except onely unto the Pope or his Legate specially constituted So far in that Register of Dunkel 5. The above named Henry II. was so admired thourgh the world for his Henry II. prudent and unfortunate prudence and prowess that Manuel Emperor of the Greeks Frederick Emperor of Germany the French King with many other famous Princes sent unto him as a School-Master of justice for determination of obscure doubts Alfonso King of Castile and Saucius King of Navar being at variance for some possessions did of their own accord submit themselves unto his judgement and he found an overture to both their good liking This is to be marked because the worshippers of Becket call him a vitious Prince In the year 1181. the Patriarch of Jerusalem and the Master of the Templaries having no King and being distressed by Saladin did profer unto the same Henry the Kingdom of Jerusalem and brought unto him the keys of their Cities He refused because of his weighty affairs at home They were opprest by the Infidels and he had no more prosperity for his Son would have the Government as well as the Title of the Kingdom and the Father did the service of a Steward unto his Son yea and more disdainfully did the Son entreat his Father till he was taken away by death and his Brother Richard was also a grief unto his Father and so was the third Brother John The true cause of all his woes may be thought the oppression of some professors of truth for Pol. Virgil. in Hist Anglor lib. 13. testifieth that about the year 1160. thirty teachers came from Germany into England and taught the right use of Baptism of the Lord's Supper c. and were put to death It is true Virgil calleth them worshippers of Divels but we shall hear anon how all professors of truth were reviled and John of Sarisbuny at the same time wrote saying He who speaketh for the truth of faith or sincerity of maners according to the Law of God is called superstitious envious and which is capital an enemy of the King After four years others which were in contempt called Publicans and Waldenses taught in England that the Roman Church had left the faith of Christ and was become the whore of Babel the barren fig-tree no obedience should be given unto the Pope or his Bishops Monks were dead carion their vows frivolous their characters were the mark of the Beast Io. Bale Cent. 2. § 96. in Appen And in the year 1166. the same Henry drew some professors unto judgement at Oxford because they were said to dissent from the doctrine of the Roman Church he caused them to be burnt with an hot iron and banished them I. Fox in Act. Mon. 6. At that time were many married Priests in Britanny Ephleg left his Married Clerks Son Cedda to be his Successor in the Priesthood at Plinmouth Arnold Dunprust left his Son Robert likewise in the same County unto Robert did his Son succeed In Norfolk Wulkerel dimitted his Priest-hood at Dyssa unto his lawful Son William Hugh Howet in Sarisbury John in Exchester and Oliver in Nottingham all succeeded unto their Fathers Io. Bale Cent. 3. § 10. in Appen In Ireland fifteen Bishops of Lesmore succeeded lineally and hereditarily for the space of 200. years and of them eight Sons succeeded unto their fathers Bernard in Vita Malac. until the year 1121. when the Bishop Celsus having no Son did as by testament name Malachias Bishop of Connereth to be his Successor and his friends as heirs did resist for five years Malachias had correspondence with Bernard of Claraval and had two Monks sent from that Abbey to begin an Abbey of that Order in Ireland but they returned against the Bishops will wherefore Bernard wrote unto him his 317. Epistle exhorting that he would not leave off the purpose but rather be more vigilant in that new place and Land so unaccustomed with Monastical life and excusing the Monks that their returning was occasioned by the unto wardness of these brethren living in a Land without discipline and especially not accustomed to submit unto such counsels This Malchias did urge the single life of Priests in Ireland He went to Rome and became Legate but died in the way beside Bernard 7. John of Sarisbury Bishop of Carnotum was familiar with his Countrey-man Iohn Bishop of Sarisbury Pope Hadrian IV. when they were alone in a chamber at Benevento Hadrian asked him what the world thought and spake of him and of the Church After a little form of excuse he said I will tell what I hear spoken every where they say The Church of Rome which is the Mother of all Churches is become a step dame unto them and the Pope is called across and grief unto all men and intolerable for pride as the zeal of their Fathers had erected Churches so now they do decay and the Pope was glorious not onely in purple but in glancing gold the Cardinals and Bishops are called Scribes and Pharisees laying heavy burthens on mens shoulders which themselves will not touch with their finger their Palaces are glorious and the Churches of Christ are polluted by their hands they spoil the Nations as if they would scrape together the treasures of Croesus But the most High dealeth most wisely with them for they become often a prey unto others and I think so long as they stray out of the way they shall never want a scourge from God Then said the Pope What thinkest thou He answered There is danger on every side I fear the blame of flattering or lying if I alone do speak contrary unto the world and I
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
Indulgence unto all who would aid him in his Wars John Huss writ against the impiety of these pardons and the people being so informed spoke also against them and called the Pope the Antichrist who durst proclaim Wars and take the Cross on his shoulders against the Christians The Magistrates imprisoned some for such speeches but the people joined and forced the Magistrates to let the prisoners go except three that were privily beheaded in prison when the people saw the blood running out at the dores came and took away their bodies and buried them honourably and cried These are Saints which have given their bodies for the testimony of God They buried them in the Church of Bethleem as the Relicks of Martyrs saith Aene. Sylvius in Histor Bohem. cap. 35. The other party being more wealthy and therefore fearing the Pope were instant against him and prevailed with the King that John Huss was banished the Town The people cried out against the Prelates and Priests as the Authors of the banishment accusing them of simony adultry pride c. not sparing to lay open their vices and eagerly craving a Reformation of the Clergy The King being moved with that out-crying required greater exactions of such Clarks as were delated and known to be prophane Then the other party took occasion to complain of all sparing none whom they knew to be the enemies of John Huss So many Clarks were brought into great distress others into fear and the most part were glad to fall in at least not to fall out with the purer sort and John Huss had liberty to return unto his Church at Bethleem the people received comfort the King great gain and the Priests fell into the net which they had prepared for others But John Huss was the more accused before the Pope who directed his Bull unto the King to suppress John Huss and his doctrine Briefly for his cause amongst others was the Councel gathered at Constance to which he was summoned by the Pope and got a Safe-conduct from the Emperour that he should only answer unto such things whereof he was blamed and undoubtedly he should return into his own Country in safety He resolved to appear and affixed Letters on the dores of Cathedral Churches Parish Churches Abbeys and Cloisters signifying that he was going to the General Councel to give an account of his faith and if any man had suspicion of his doctrine he craved that they would declare it before the Bishop of Prague or if they pleased before the Councel Then An. 1414. August 30. all the Barons of Bohemia were assembled at the Abbey of St. James in Prague the Bishop being present There John Huss presented a Supplication craving this favour that if the Bishop of Nazareth Inquisitor of Heresie within that Diocy had any suspicion of his doctrine he would declare it there and he protested that he was willing to suffer correction if he deserved it Or if the Bishop had no accusation against him that they would give him a testimonial by which he being as it were armed might go the more confidently unto Constance The Bishop professed openly that he knew no offence in him and only advised him to purge himself of the Excommunication This was put in form of an Act and sent unto the Emperour with John Huss It hapned that August 27. Conrad the Arch-Bishop held a Synod with his Prelates where a Proctor appeared in the name of John Huss requiring that since John Huss was ready to give an account of his faith they or any of them who would accuse him of obstinacy should write in their names and according to the Law both of God and Man prepare themselves to suffer the like punishment if they could not prove it legally against him as he was ready to answer with God's help before the Arch-Bishop and his Prelates or in the insuing Councel Answer was made by Ulric Suab Marshal to the Arch Bishop that his Master was busied with the affairs of the King and therefore the Proctor should wait a little in some place without Court This he did but got no other answer and therefore he made protestation of his proffer and craved instrument upon the refusal from a Notary there present The History of John Huss fol. 4. October 15. John Huss took his journey being accompanied by two Noble-men John Lord de Chlum and M. Wencelat de Duba and thâ—ir followers Wheresoever he came he notified his coming by Letters affixed on most patent places craving that whosoever could impute any errour or obstinacy unto him they would prepare themselves to the Councel where he was willing to satisfie every one In all his journey he was friendly received even by Curats and Priests so that he writ in an Epistle that he had found no enemies in any place but in Bohemia And if his coming into any City was known the streets were full of people desirous to see him namely at Nuremberg the Curats came unto him and conferred with him He said He was desirous to shew his mind openly and to keep nothing secret So after dinner he talked with them untill night before some Senatours and many Citizens they all held him in singular reverence except one Doctour and one Curat who checked all that he spake although they gave no reason Stanislaus de Xnoyma a Bohemian was going to Constance to be one of his accusers by the way he died of a Feaver November 3. John Huss came to Constance and lodged with an honest Matron named Faith On the morrow the two Noble men shewed unto the Pope that they had brought John Huss and intreated that he might remain without molestation according to his Safe-conduct The Pope answered Although John Huss had killed his Brother no hurt should be done unto him during his abode there November 29. two Bishops and the Burgh-Master were sent for him to come before the Pope and his Cardinals to render some knowledge of his doctirne as he had craved and they were ready to hear He answered He was desirous to shew his doctrine not in private but publickly before the Councel and yet he would obey this demand So committing himself unto the Lord Jesus and protesting that he would rather die for the glory of God and prosession of the truth that he had learned out of the holy Scriptures then deny any part thereof he came unto the Pope's Court. There first he was questioned generally of the errors that were spread of him He answered Reverend Fathers understand that my minde is to die rather then to be found culpable of one error for this cause am I come willingly unto this Councel to shew my self ready to suffer correction if any can prove me to be in any error The Cardinals replied Thou speakest modestly and so left him with the Lord de Chlum under a guard of armed men Then they sent a subtle Monk under shew of rudeness and simplicity to intrap him by questions but the other
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
and Gregory a Confessary Jerusalem named Dionysius and Isidore two Monks then but the one became Bishop of Sardeis and the other of Russia Their Commissions gave them power to substitute a Vicar if any necessity detained them But the Oratours of Basil took exception against the Commissions and they complained unto the Emperour that they tied the Deputies to admit nothing that was not done canonically nor conformable unto former Councels and holy Fathers of the Church nor admit any addition or change or novation of the Creed of Faith This limitation said John the Oratour cannot be accepted for how can I ingage my self to give entertainment unto such Deputies who are so tied If a question be propounded in this manner answer thus and if not you must do nothing Deputies should be left free unto their thoughts and confirm what shall be defined by the Synod you must therefore cause this to be amended or else in my judgement it will not be expedient unto your Majesty to go nor dare I hold up my face in the Synod The Emperour was perswaded to draw up another form of Commission and sent it unto the Patriarchs with his Letters where he said You may not be suspicious of us for we hold the same grounds with you nor will we change in the least from the oecumenial Councels and what we hitherto professed and be ye assured that we will doe no otherwise then as ye would but they must subscribe that form of Commission for the honour of the Synod and of their Deputies When they were come to Ferraria after the complements which were touched before the Patriarch sent the Bishops of Nicomedia and Tornob and the History Writer to see how the place of the Assembly was ordered There Cardinal Julian said unto them Here is the Pope's throne and on either side are seats on the one side for the Latines and on the other for the Greeks since the Synod consisteth of two Nations the Pope must sit in the midst as the chief and tie of both parties They answered Since there be two parties the Pope should sit with his party as the Emperour and the Patriarch are ordered to sit with their party Julian replied There must be a middle tie therefore the Pope must be in midst But said they A middle tie is not necessary or if you will have the Pope in the midst it followeth necessarily that the Emperour and the Patriarch should also be in the midst and sit with him or else they cannot sit Julian said One tie is sufficient to joyn the two parties but two or three cannot make one tie When this order was shewed unto the Emperour and Patriarch they would not be satisfied until that posture was changed and the Pope's throne be set on the side with the Latines And then they could hardly condescend for though the Pope's thrown were set on the side yet he would have a place made for the Emperour of Germany and over against his seat another for the Greek Emperour But the Greek Emperour said Why should a chair be for the German Emperor since there is none and why should the Pope have place distinct and above the Emperours The Patriarch said Why should the Pope be not only before both the Emperors but in so many degrees and accoutrements above mine Then said the Emperour with indignation All these toys are not so much for decorement of the place or for order of the Synod but rather for pride and earthly fancies and far from a spiritual disposition So the Emperours chair was set right over to the Pope's throne and the Patriarch's chair over against the empty seat for the Emperour of Germany There was strife also among the Deputies of the Patriarchs for place In the first Session April 9. nothing was done but they took possession of their places and the Bulls of convocation was read in Latine and Greek and it was condescended that there should be a cessation for four moneths that the Kings and Princes being advertised of their meeting might send their Vice-gerents unto the Synod unless it were private conferences for debating lesser differences In this time the Cardinal Julian invited some Greeks to dinner Some did refuse with fair excuses because the Emperour had forbidden them to argue at any time with the Latines privately or apart but the Bishops of Ephesus and Mitylene were perswaded after much entreating There the Cardinal adviseth the Ephesian to write unto the Pope in commendation of this noble work that he had begun and exhort him to continue in bringing the union to an happy issue He answered It seemeth in my judgement superfluous nor am I fit thereunto nevertheless if you think expedient I shall write and send it unto you and if it please you it may be directed unto the Pope In this Letter he said It were an easie thing unto him to accomplish the union because of his power in the Church and all the Latines yeild blinde obedience unto him as the Successour of Peter if he would but put away the word filioque out of the Creed and leave off the dead Sacrifice of unleavened bread the union would soon be confirmed and all Christians were made one Church So soon as Julian read this Letter he went quickly and delivered it unto the Emperour He was so inraged that he would have called him to account and punishment for it if Bessarion Bishop of Nice had not excused the matter as a slight conceit unworthy of censure and might do annoyance if it were taken notice of judicially Then a conference began of ten Church-men on each side and some Noble-men to sit apart as beholders Of the Greeks were the Bishops of Ephesus Monembasia Nice Lacedemon and Anchial Sylvester Sgurogulus ...... And of the Latines were two Cardinals Julian and of Firma Andrew Bishop of Rhodos c. Cardinal Julian asked Whether they had thought upon means of reconciliation The Bishop of Ephesus answered The best means is truth and if we have truth with us we will never seek another for we cannot finde a better means then truth The Latines would have disputed on the main controversies But the Greeks said That were contrary unto the former agreement They talked of Purgatory And the Bishop of Ephesus demanded Whence have ye that tradition how long time have ye had that opinion what is your opinion concerning it Julian answered The Roman Church had this opinion from Peter and Paul and have kept it always and thus it is ...... The Greeks declared their Doctrine that the souls of the godly receive the good things prepared for them and the souls of the wicked receive punishment untill they receive their bodies again Here John a Spanish Doctour of the Pope's Court propoundeth other questions concerning the being of Angels in a place with what wings do they flie what kinde of fire is that in Hell c. They spent some days upon such questions without any agreement In the
a Generall Councell To this purpose writes Laur. Surius a Carthusian Monk of Colein and enemy of Luther saying Because not small abuses were mixed with these proclaimed indulgences Luther took occasion to inveigh bitterly against some immoderate and filthy preachers of them and sent Letters unto the Bishop of Mentz writing far otherwise of matters of religion than he did afterwards in his book de captivitate Babylonica and other books also he set forth 95. propositions against the indulgences and Tecelius set forth 105. contrary propositions out of this contention arose that fire where with all Europe was almost enflammed in the very beginning of this tragedy many grave learned men did judge that Luther was moved not with a very bad zeal and that he looked upon no other thing but the Reformation of the Church in which every good man was grieved at many abuses c. And in the year 1519. Novemb. 1. Erasmus wrot from Lovan unto Albert Bishop of Mentz saying Many things are in the Books of Luther condemned as heresies by Monks and Friers which in the books of Augustin Bernard are found as sound godly the life or conversation of Luther is universally approved of all men And the world is burdened with mens ordinances with School-doctrines and opinions and with the tyranny of begging Friers who so far as the Pope makes for them they make him more than a god but if he make any thing against their purpose or advantage they account no more of his authority then of a dream they have left off to speak of Christ and teach nothing but their own new conceits which even idiots can not endure and good men groan when they see such things These things as I suspect have moved Luthers mind that he durst oppose himself against the intolerable impudency of some for what other thing can I suspect of a man who is neither ambitious of honour nor covetous of mony And in his epistle to Cardinall Campegius dated Lovan Natal Nicol. 1520. he saith I have heard very worthy men of approoved life and doctrine rejoice that they had found some of Luthers books and I have seen that whosoever was of most innocent life and nearest to the purity of the Gospell was least offended at him further his life is commended even by them who hate his doctrine God only can judge of the mind ..... the world now being wearied with this doctrine of humane traditions constitutions seemeth to thirst for the pure water of the Evangelicall fountaines and it seemes unto mee that this man is framed by nature unto this purpose as he is kindled in desire V. The Pope was persuaded by some that Luthers cause should be first Card. Cajetan dealeth with Luther examined in Germany and so he committeth it unto Cardinall Cajetan ordering him that if he find any appearance of amendement to accept him and restore him unto the Church and not only forgive him what was passed but give him hope of preferment and rewards but if the man be obstinate he should deal with the Emperour and Princes to restrain him with bodily punishments Upon citation Luther goeth to Ausburgh and hearing that the Cardinall had gained upon the Emperour and some Princes to hate him he writes unto George Spalatinus For all these I fear not though they prevaile by flattery or credite to make mee odious unto all men yet I am sure in my conscience that whatsoever I have and whatsoever they impugne I acknowledge and confesse that I have it from God and these things I do referr and offer unto Him if he take them let them go if he maintaine them they are safe and blessed be his holy name for ever He came to Ausburgh in the beginning of October but did not present himself untill he had received a safe-conduct from the Emperour and then he appeareth before the Legate October 12. he was accepted courteously and the Legate spoke of some controverted points but when he perceived saith Pe. Soave that he was not like to yeeld no not for the great weight of Schoole-divinity in which profession he was very well acquainted and he was prompt with the texts of Scripture where in the School-men had little confidence therefore he professed openly that he would not deal with him in way of disputation only he did exhort him to recall what he had divulged or at least to submit his books and doctrine unto the Popes judgement and the rather he should not refuse because of the present danger if he repent not and of Leo's favour if he despise it not when it is tendered Luther pauseth a litle without any answer the Legate thought he wold not presse him instantly but gives him leave for some days that the menaces and promises may take the more upon him and he sent Jo. Staputius Vicar generall of the Augustinians to deale with him in the same manner Another day the Legate professed that he would deal with him not as a disputant but as his Judge and to encline him to reconciliation he adviseth him that he let not the faire opportunity of favour slip Luther answereth with his accustomed freedom I will not prejudge the truth for any paction nor have I offended any man by word or deed that I should hunt after any man's favour nor do I fear the menaces of any adversary and if they will attempt any thing against mee illegally I am resolved to appeall unto a generall Councell The Cardinall had heard that he was encouraged by some Princes who intended by him to restrain the Popes power and he suspected that their persuasion had made him so confident therefore he was full of wrath and chideth him bitterly revileth him admonishes him that Princes have long hands and commandeth him to pack him out of his sight He going away calleth to mind what they had done to John Huss he intendeth to depart quietly but after another advisement he sent Letters unto the Cardinall where in he acknowledgeth that he had spoken hastily as the importunity of his adversaries and these bankers had provoked him he promiseth to use more modesty yea he will satiffy the Pope and shall speak no more of Indulgences if his adversaries shall be likewise tied But saith the same authour while neither party will be silent but rather provoke one another the fire was the more kindled The Court of Rome was offended with the Cardinal that he had dealt too peremptorily and contum cliously nor had allured him with hope of a miter or red hatt Others relate that conference in other words yet not contrary that when Luther was commanded to recant he desired to be informed where in he had erred The Legate alledgeth the Extravagant of Pope Clemens Then Luther protested that he did reverence the Church of Rome so far as they are not contrary unto the written word of God as for any thing that he had written or said he protested that he thought it
exercize an ungodly Religion and enjoy their revenues which they deserve not within their Dominions And if the Judges will proceed against them as they have done they will not obey and if violence be done to any of their friends they can not forsake them for they can not think but that when some are oppressed the same will be the case of them all As for the League it is not for offence but defence and such as they are ready without shame to make it knowen unto the Emperour and unto all men when Held was gone they agree upon the entertaiment of the Ministers the opening of publick Schools and their common defence Osiand Lib 2. Cap. 38. 39. They wrote also unto other Princes abroad vindicating their innocency and promising whensoever a lawfull councel shall be called to appear and approve their cause according to Gods Worde Especially the King of France returned them his answer that he was of the same judgement concerning a councel neither would he accept any if it were not lawfull and in a safe place The Emperours Vice-Chancellor was not contented and went to the other Princes severally to make a League in name of Charles and Ferdinand against the Protestants nor did he cease untill he brought it to pass For this cause there conveened at Noribergh the Bishops of Mentz and Salisburgh the Dukes of Bavier George Duke of Saxon two Dukes of Brunswick c. This was in the year 1538. In the mean while Joachim Elector of Brandeburgh by Letters sent unto the Elector of Saxon entreates for aid from him and his confederats against the common enemy the Turk Saxon and the Landgrave return answer They can not unless undoubted peace were established at home The King Ferdinand representeth by Letters unto the Emperour their present danger The Emperour writes from Toledo to this purpose It had been lately shewd unto him that the Protestants are desirous of peace which is his earnest desire therefore he deputeth the Bishop of Londa and Mathias Held or either of them and gives them his full power to treat and decern together with the Counsellers of his Brother Ferdinand and the other Princes Intercessours in that cause and whatsoever they shal Judge he will approve it Before this Commission was brought the Judges of the Chamber had publickly prescribed the City Minda for not paying the Priests The Elector of Saxony and the Lantgrave did complain of this iniquity and entreat the Iudges to recall that Sentence or if any execution shall follow they will not suffer their friends to be oppressed In the end of December the Lantgrave findeth by acident the Duke of Brunswik's Secretary who called himself a Servant of the Marques of Brandeburgh after examination the Lantgrave finds it a ly and carrieth him to Casells then he finds and openeth the Letters which Brunswik sent unto the Elector of Mentz and Held whereby he knew of the League among them Whereupon followed mutuall invectives between the Duke of Brunswik and the Lantgrave In February 1539. the Estats of the Empite conveen at Frankford after long debating it was concluded that at Noriberg a Conference shall begin August 1. to treat of the questions of religion there shall conveen Divines on both sides and other learned and prudent men to be deputed by Caesar Ferdinand and the Princes to order the Conference and whatever shall be concluded shall be ratified in the next Diet. The Popish party propounded that the Pope should be entreated to send his Legat the ther but because the Protestants were serious in the contrary that was omitted When these news were brought to Rome the Pope was impatient that any Conference in matters of religion was without him and he sends the Bishop Montepulcian into Spain to accuse the Bishop of Londa for yielding unto the demands of the Lutherans to the prejudice of the Apostolical See and disparagement of his Caesarean Majesty Many grievous things were layd unto the charge of that Bishop and many fearfull things were represented unto the Emperour against that Conference as is to be read in Histo Conc. Triden lib. 1. But the Emperour would not discover himself unto the Nuncio whether he would confirm the Conference or not George Duke of Saxony in time of his sicknes sent unto his A rare example of Constancy brother Henryk in Aprile shewing that if he will renounce his new religion he shall be his heir or els he hath made his testament disponing all unto Caesar and Ferdinand Henry answered the Messingers This is such a tentation as Satan used against Christ Fall down and worship me and I will give thee all those things But think yee that I will forsake the known truth and pure religion for riches truly if yee think so yee Mistake me Before they had returned George was departed and though King Ferdinand knew how the Testament was made yet he never sought it and Henry went immediatly to Leipsich entreth into possession and restoreth the Reformed religion there at the Whitsonday The Electors Palatin and Brandeburgh being Intercessors did advertise the Emperour concerning the agreement at Frankford and entreat him to give way unto the Conference that was appointed at Noriberg Before the Letters came to his hands the Empress was dead and the Emperours answer was He was taken up so by the death of his Queen and of other affaires that he can not resolve upon the petitioned Conference These do communicate the Letters unto the Protestants who considering that the Emperour had not confirmed the truce of 15. months do meet at Arnstet in Thuringia Novemb. 19. there they advise concerning their defence if it be needfull of seeking friendship of King Ferdinand of sending into England because of some Decrees concerning religion lately made there to solicite the King of France that he would not trouble any for religion and to send new Commissioners unto the Emperour And because many were absent and so they could not resolve as they would they appoint another meeting at Smalcald the first day of March following In the beginning of the year 1540. Charles comes into Flanders the Oratours of the Protestants meet him and congratulate his safe arrivall they shew how their enemies had falsely traduced them they supplicate the ratification of the late agreement or els all deliberation of the Turkish warres shall be hindred After some dayes they receive faire words but no determinate answer Within ten dayes the Oratours return to Smalcald where the Princes and Deputies of Cities were frequently conveened They had appointed Jonas Pomeran Melanthon Cruciger and Bucer to draw up a forme of reconciliation in doctrine with their adversaries After the deliberation they report they can not change from the Augustan Confession and the Apology thereof Other preachers hearing of this Overture did approve it by their Letters At this time there hapned a variance betwixt two of the Emperours greatest Counsellours the abovenamed Feld and Granvellan this man
another Diet is appointed in December for that end and in the mean time Charles shall give charge unto pious and learned men to devise a way of reconciliation and exhortes the Protestants to do the like which may be obserued untill there be a general Councel in Germany or untill the next Diet of the Germane Nation And in the Interim all shall keep peace and make no sturre for diversity of religion and the Churches shall possesse their revenues for mantaining teachers and Schooles c. The Popish party loved not this Decree but being overcome with plurality of suffrages they would not speak against the Emperours authority These wars continue not but within a few months the two Monarchs do accord among their articles this was one that they shall joyne all their endeavours to restore the old religion and peace of the Church Sleidan Yea Pe. Soave writes that the Emperour did the more willingly accord with Francis because he was desirous not only to be free of that warr but he thought by meanes of Francis to have peace with the Turk and then he might the more securely attend his affaires in Germany seeing in time of his other warrs the Germanes were aspiring unto liberty so that they wil not leave the name of an Emperour Upon occasion of this agreement the Pope proclameth the Councel to be held at Trent The Emperour was displeased with the proclamation for he would have been called the principal cause of the Councel partly for his own honour and partly that the Germanes might the more readily condescend thereunto Nevertheles he made serious preparation and gives warning unto the Germanes as if the calling of the Councel were his work and the Pope were his adhaerent Both he and the King of France gave order unto their own Divines at Lovan and Paris to collect what doctrines were to be propounded which those did without any proofe or confirmation but with serious exhortations to persecute all who would not embrace these naked propositions Luther answereth unto these of Lovan and calleth them hereticall and bloody men which do both teach contrary unto Scripture and also exhort unto cruelty XXXVI In Aprile An. 1545. was a Diet at Worms where was no 1545. Of conference about Religion Prince but King Ferdinand and Oratours from the Emperour and the Princes and Cities The Emperours Ambassador presseth the wars against the Turk and would delay the cause of Religion The Protestant Oratours and with them the Oratours of the Electors of Colein and Palsegrave do answer This meeting was called especially for Religion wherein something had been done before and there is good hope of effectuating more and therefore it should not be delayed unto a councel and they do not acknowledge that which is called at Trent to be according to the former promises as also they had given their other reasons against it And by what reason can they be pressed to take warrs who can not obtain peace unto their own families In the mean time the Emperour had written unto the King of Poland as also unto others to concurre with the councel and because he thinks that the Protestants will not submit unto it it is necessary that he and other Princes join with him against them as disturbers of common peace and Religion About the 16 day of May Charles comes into the Diet and then it was told the Protestants that they shall be heard in the councel nor shal the Pope have absolute power there as they alledge or if they find any iniquity then they may complain but now to pretend such excuses it is but their rash prejudice They answer The Pope and his retinue had now often condemned their Religion and the matter may be taken up in Germany by comparing the different opinions and searching the truth in a friendly way After much disceptation the Emperour closed the Diet August 4. so that al the Princes shall assemble personally in January at Ratisbone and for difference in Religion there shall be a conference of four learned men on either side and two Presidents wich shall conveen in the same town Decemb. 1. Then the former edicts were renewed and confirmed untill the Diet. The Popish party will not acknowledge the conference But the Emperout sent four at the time appointed and likewise four praesidents and so did the Protestants send as many The Emperour gave order to examine the confession of Ausburgh and to omitt the three first articles because there is no controversy in the first two and the third concerning originall sin was defined already The Protestants demand for the manner of the conference that all their conference shal be written to the end the Emperour and Princes may the more surely know the differences and their arguments The praesidents say That were too prolixe it is sufficient the summ benoted and layd in a chist that nothing he divulged without common consent yet so as it shall please the Emperour The Protestants were content if their Princes will consent Peter Malvenda a Spaniard began to treat of Justification by way of Lecture Bucer said That way is contrary to the prescribed order for he should object against the articles of the Confession if they can and the point of Justification was handled and determined five years before Then the Emperour sent his pleasure concerning the manner of treating as is touched before especially that nothing be divulged untill it be reported unto the Emperour and Estates of the Empire The Protestant Princes will not accord unto these conditions and sent for their Preachers to know what was done The orher party take this impatiently and by printed books accuse the Protestants Bucer publisheth a large reply and declareth the doctrine of justification shewing also their readiness to continue the Conference But the Emperour was plotting another course While things are so dubious the Elector Palatine reformeth the Churches within his jurisdiction January 10. An. 1546. he puts away the Masse in the high church of Heidlbergh and said He had waited many years for a Reformation but now seing it is dangerous to delay and there is no hope thereof he can not refuse the earnest desire of the people At that time he and the Landgrave were advertised from Augsburgh that the Emperour was preparing an army against them The Landgrave writes unto Granvellan one of the Emperours Councellers shewing what he had heard not only from Germanes but from Italy concerning the Pope and Emperours confederacy against the Protestants c Granvellan answereth that the Emperour intendeth nothing but peace and he admireth the vanity of men conceiving such things of the Emperour So did another Counseler Navius write unto the Count of Solme and advised him to exhort the Landgrave to come unto the Emperour and he shall soon be satisfied of all these jealousies The Landgrave goeth unto Spira the Emperour denieth that he had any such purpose and exhorts him to keep the appointed Diet at Ratisbone None
appointed and the next day he brought his answer and propositions The sum is A Sacrament in the strict sense is a sensible thing appointed by Divine institution to be separated from common use to signify spiritual and holy things and this signification consists not in a bare representation whereby the mind is admonish'd to conceive the thing signified this is the use of pictures but on Gods part with the signs is also a very giving of those things which are signified and offered unto our souls 2. We teach that according to Christ's institution by the bread is signified Christs body by the wine his blood by breaking the bread and powring out of the wine are signified those grievous torments which He suffered for us in his body and soul by outward giving the bread and wine the spiritual giving the things signified by Christ unto our souls by outward taking the signes is signified the spiritual receiving of Christ by faith Sacramentaly and truly For He hath commanded not only what things are to be used but also what we should do 3. The Sacramental union of the signes and things signified consists in a mutual relation as is now said for the verity of Christs body which is local and circumscribed both before and after his glorification can not consist otherwise Again many passages of Scripture that shew the true and physical ascending of Christ from the earth and his returning from heaven unto judgement do confute the doctrine of consubstantiation Thirdly that Paul saith We are absent from the Lord and We desire to be with him Lastly this was the continual consent of the Church concerning the true absence of Christs flesh from us and the continual circumscription of his body not on the earth but in heaven which can not consist with any other conjunction but this relative 4. When the word Sacrament is taken in a more large sense it consists of two things one earthly and another heavenly We teach that earthly things are received by earthly instruments to wit the hand and mouth but the heavenly things are apprehended only spiritually by faith because albeit Christs body is a truly organical body yet analogy requires that such as the nurishment and end thereof is such also must be the manner of receiving it but the nurishment and end thereof is spiritual that is they concern our spiritual union with Christ and eternal life through him therefore the manner of receiving those must also be spiritual by the proper instrument of the soul which is faith and therefore seing the bodily receiving of the signes is a pledge of the spiritual receiving these words eat and drink as they are properly spoken of receiving the signes so are they spoken figuratively of the thing signified to wit by asacramental metony my whereby that which agreeth unto the signes is spoken of the things signified and so both those receivings can not be by the mouth Again if the substance of Christs body were received bodily it should remain in the faithfull at least and they should become the substantial or bodily members of Christ and so the Church were not his mystical body but a body verily and substantialy consisting of the substance of His body and of the bodies of all believers 5. The proper effect of the Supper is the saluation of the worthy communcants by confirming their spiritual vnion in Christ and another effect but by accident is the condemnation of them who come unworthily that is ignorant of this mystery or meerly incredulous and without repentance and this condemnation proceeds not from the Supper but from the unworthy vsing of it Then unto the question as it was propounded Beza answered negatiuely not denying that the body of Christ is truly offered unto all that come but to be received by faith and not by the mouth and therefore albeit the wholl sacrament be tendered unto all that come yet unbelievers receive only the signes and they are guilty of Christs body and blood not which they have received but which they contemned Unto the two arguments he answered We deny not the truth of Christs words but we expound them according to the analogy of faith contained in the Creed unto which faith consubstantiation is contrary and albeit Christ as he is God is almighty yet his manhood is not almighty and as he is God he can not do what he hath not decreed to do or what is contrary unto his decree not because he is not almighty but because to change his will and so to be mutable is not a power but an infirmity But God hath ordained that Christs body should be local and circumscribed c. On this article the disputation continued three dayes the one pressing the truth of the words This is my body and Beza urging the analogy of the faith and the like phrase of other sacraments Neither of the two would yield and then they passed unto the article of the person of Christ First the Wurtembergers say both agree that the Sone of God hath assumed the nature of man and became like unto us in all things excep sin that he hath assumed this nature into the unity of his person and he is one person so that the two natures are most strictly united not by confusion or commistion or absorption or transmutatioâ— of either of these natures before nor after his ascension for unto the perfect person of the Mediator both natures are required neither can the properties of the one nature be the properties of the other for then would follow an abolition of one of these natures also the properties of the humane nature are the gifts that were given unto him without measure by which he excelleth all men and Angels In the person of Christ is a communication of properties whereby the properties of both natures are spoken of his person and the properties of the one nature are given unto the other by that docttine which is called doctrina idiomatum and so when it is said The Son of God communicates his properties unto the assumed nature to wit his omnipotence or omnipresence it is not understood as if he powred into the assumed nature as a thing is powred from a vessell into another his properties as if humane nature by itseif or of itself or considered in abstracto without his person had proper omnipotency neither may we think that his humane nature is made an infinite substance or uncircumscribed or extended unto all places or is every where in such a manner as God is every where When we speak of the real communication of properties we mean not that one nature passeth into another but we oppose real unto verbal communication which makes only names common unto the natures Then the question is Whether for the personal vnion there be a real or a very and true communication of properties between the two natures in his person or that the one nature communicates its properties unto the other and how far this
with advice of his Counsell certain Barons and gentle men are directed to remain in the south parts of this realm hath promitted and by these presents promits in the word of a Prince that the same Barons shall not be licenced to return unto the said north parts nor shall any favor or pardon be granted unto the said Earles Iesuits nor other above specified any order be taken nor dispenced with without the speciall knowledge and advice of the Lieutenent or Commissioner for the time and sixe of the principall Barons at least inhabitants of the said north parts subscribers of this present Band And this to do wee the said Noble men Barons and other foresaids have sworn and swear by the great God our Creatour Jesus Christ his Sone our Redeener and the Holy Ghost our Sanctifier witness of the verity here agreed upon add revenger of the breach thereof and further wee oblige us thereunto under the pain of periury infamy and losse of credite of honor estimation in time coming besides the Lawes to be executed against us In witnes whereof we have subscribed these presents with our hands as followes even as his Ma. in token of allowance and approbation of the premisses hath subscribed the same Act At Aberdien the day of March 1592. Sic subscribitur Ja. R. Lennox Athol Mar Marshall James L. Lindsay John L. Innerness John Mr of Forbes c. With this is written the Proclamation made at Halirudhouse Jan. 5 1592. 1593. according to the reckoning now Forsomuch as albeit the dangerous effects of the couered and busie travells of Jesuits Seminary-priests born subjects of this realm and others strangers in these late years have been feared and espied and for that cause by sundry lovable lawes Acts proclamations both their own remaining and the receiving of them have been prohibited under diverse high paines yet their coloured simplicity hath so far prevailed as they have not only purchased unto themselves favor credite to be keept huirded entertained in sundry parts of the realm After many promises made that they shall depart forth of the same but also have taken occasion and leisure to persuade sundry of his Hieness's subjects to apostasie from that religion wherein they were once instructed grounded and have confirmed in their errors and at last have seduced them to cast off their due obedience which they owe unto his Majesty and enter into a treasonous conspiracy for in-bringing of strangers Spainards into this realm the next Spring or sooner to the overthrow of his Hieness and all professing the true religion with him and to the ruin and conquest of this antient Kingdom and liberty which this Nation hath enioyed so many ages that it may be subject hereafter to the slavery tyranny of that proud Nation which hath made so unlawfull cruell conquest in diverse parts of the world alâ—well upon the Christians as infidels wheresoever the aid of Spain hath been sought Regarding in end no better the inbringers than them against whom they were brought being once victors commanders as easily may be proved by speciall exampls which the malitious aâ—d minaturall subjects of this Land would repute but as generall and improbable discourses published in hatred of that Nation to which they have already sold themselves slaves and are their friends factors in this Land as they speak and write Were it not thath it pleased the almighty God to make the proof heerof certain and without all doubt by detecting of the simple trueth of the intention finall causes of all the crafty practises of these pernicions trafficking Papists Jesuites and Seminary-priests against God true religion his Ma and liberty of this Country namely Mr Iames Gordon father-brother to the Earle of Huntly Ro. Abercromy father-brother to the Laird of Murtle whose letters directions advices yea and the messingers or carryers of their credits and certain others chieff instruments and furtherers of their trade God hath casten into his Hieness hands when the ship appointed for their transporting was in full readiness Whereby his Majesty is now not only sufficiently forewarned of the imminent danger to the true religion his own estate person his realm and faithfull subjects but resolved with Gods help by whose providence he hath been so wonderfully delivered from many former perrills to try the full circumstances of this so high a conspiracy and detestable treason To withstand it and punish it and on all guilty thereof in example to all posterity that none of his subjects heretofore abused and deceived by the crafty illusions of these pernicious and busie workmen shall remain any longer doubtfull of the truth of his Majesties mind intention Ordaines Letters to be directed to Officers of arms shirrefs in that part to make publication of the premisses by open proclamations at the market-crosses of the head burghs of this realm and other places needfull for warning them of the many dangers if they shall suffer themselves to be any longer in error by these deceiving spirits to the perrill of their souls landes and goods And therefore to abstain from further hearking to their treasonous persuasions and from all entertaining receiving supply intercommoning or having intelligence with them directly or indirectly under whatsoever pretext or color Under pain of treason Commanding also all sundry his Ma s faithfull obedient subjects that love feare God wish the standing wel fare of his Majesty their Soverain Lord King professing with him the true and Christian religion and desire that their own wifes chidren and posterity should now and hereafter enjoy the commodities of this their native Countrey unconquest and made slaves in souls bodies to merciless strangers That they implore the mercy protection of the Almighty God for their defense save guard and put themselves in arms by all good meanes they can remaining in full readiness to pursue or defend as they shall be certified by his Majesty or other wayes find the occasion urgent in the mean time diligently espying and getting intelligence of the treasonable courses and proceedings of the said Jesuits priests their favorers mantainers and receipters and make advertisement to his Counsell thereof with all speed celerity as they will answer unto God and his Majesty thereupon Sic subscribitur James R. These being read the Assembly gives their power commission unto Pa. Galloway Pe. Black burn Pa. Simson to give information unto his Majesty residing then at Sterlin of the evident dander imminent to the Church of God within this realm according to the instruction given unto them and to present unto his Majesty their humble articles petitions for removing the said dangers and to insist with all humility and due reverence for hit Ma s good answer thereunto and to report with all diligence his Ma s answer before the Assembly dissolve The tenor of the articles followes The same dangers which before by the crafty pernicious
the next Assembly their resolution with their reasons And in the mean while no nomination to be used in application 4. Let all commissions be used according to the Acts of the assembly 5. Doctors have had and may have vote in the assembly if they have lawfull commission for that effect as it was declared in the assembly at Edinburgh year 1586. and in other assemblies 6. Let the cautions be precisely keept and looked-unto as they were ordained The seventh is answered by the assembly 8. Nothing is to be done in the assemblies unless it be reasoned and advised sufficiently 9. We acquiesce in his Majesties declaration as W. Balcanquall will declair 10. Let their names be given up and order should be taken precisely The 11. Is ended in the assembly 12. We acquiesce in his Ma s declaration who will acquaint the presbyteries as occasion shall require 13 14. Let greater diligence be used and things amended on all hands in time coming according to the Acts of the ass These answers were approved registred IX Commission is given unto 24. Ministers or any nyne of them to attend on the King with power as in the last assembly And other 24. brethren are named adjoyned unto the Commissioners of Provinces that were conveened at Holyrudhouse October 15. year 1600. out of which number his Majesty may make choice of whom he will present unto â—aking Benefices who should vote in Parliament X. The assembly ordaines all persons to keep the sabbath and inhibites all kind of fishing and grinding of mills on the sabbath day Under pain of the censure of the Church And ordains the Commissioners to petition his Majesty that a pecuniall mulct may be laid upon the contraveeners of this Act. XI An Act is made for planting the Churches of Annandeal which have been destitute since the Reformation and that all not provided Ministers shall accept a charge there sufficient stipends being provided or to be declared uncapable of the Ministry To this effect a roll of Expectants or Students is written XII The Moderator in name of the Assembly makes humble request unto his Majesty in favour of Robert Bruce that seing he is admitted to return he may be restored unto his former Ministry The King declares that he will do by advice of their commissioners as Robert shall give occasion by his behaviour And because by his Missive unto his Majesty before his way going as also by his ratification and declaration thereof in writ at Perth Iuny 15. last by past he had declared his resolution concerning his Majesties innocency and the guiltiness of Goury and his brother and had promised to divert the people so far as lay in him from their lewd opinions uncharitable misconstructions of his Majesties actions in that matter Therefore his Majesty craves the determination of the Assembly whether the same Robert should make the same declaration in the pulpit as it is at length written in the Missive and explanation thereof Which both were read and ordained to be registred The Assembly voiced that the said Robert should do as he had promised XIII The Assembly ordaines that all Ministers should keep the fifth day of August by conveening their people and teaching that day by giving thanks unto God for preserving the King from that conspiracy of Goury and his brother And the King promiseth that he shall discharge all riotousness drunkenness and other wickedness by open proclamation and shall ordain Magistrats to take heed thereunto XIV No marriage should be celebrated in the morning nor with candle light and judgeth it lawfull to celebrat marriage on the Sabbath or any other preaching day indifferently so that no riotousness be used XV. The Sacrament of Baptism should not be refused unto infants if the parent crave it he giving a Christian Confession of his faith and specially that Baptism be not astricted unto particular dayes XVI A summons was read that was raised at the instance of the Synod of Lothian against Dame Elenor Hay Countess of Lithgow charging her to appear before this Assembly to prosecute her appellation from the Sentence of excommunication pronounced against her by the Presbytery of Lithgow With certification if she appeared not the Assembly would ratify that Sentence Alexander Earle of Lithgow gives a large supplication mentioning how grieved he was for the obstinacy of his spouse in not consenting to satisfy the conditions that were enjoined unto her when she was relaxed from the fearfull Sentence of excommunication And therefore was likely to incurr that fearfull Sentence again if the Assembly shall not have some consideration of his estate who can not forsake her society albeit he be and promiseth ever with Gods grace to be a sinceer Professor of the Religion taught within this countrey and promiseth to do his best endeavours for converting her unto the truth After consideration the Assembly suspends the Sentence untill the next Nationall Assembly Providing that the King remove his daughter out of her company And that the Earle will promise and cause his children to be catechized in the true Religion and that his Majesty will give him command to debarr all other Papists out of his house and deall earnestly upon all occasions with her for her conversion XVII Proposition was made by sundry brethren from diverse parts that some of best judgement be appointed to consider of the chiefest dangers appearing unto the Religion and peace of the countrey and of the the principall causes thereof and how it might be best prevented Brethren were appointed for this effect and having severall dayes communicat their thoughts did find that a chief cause of danger proceeds from miscontentment of some malicious and restless Papists who rage and leave nothing unessayed to work trouble because they are out of all hope to have his Majesties indifferent affection or connivence to them and their Religion during his Reign And of others who by the execution of justice find themselves and their friends to have suffered dammage and to be empaired of their greatness and dependance and so redacted to live under the obedience of lawes otherwise then they were wont And from minations of the Brethren What unplanted churches are within their bounds VIII The Brethren that were appointed to consider the propositions of the Synod of Fife which are written before condescended upon the answers following 1. The Nationall Asse should be appointed and keept according to the Act of Parliament July 2. year 1592. the words are inserted even as they be here above P. 489. 2. If his Majesty shall proceed against Ministers according to his own declaration made and enacted in the assembly at Dundy in the year 1597. the desire of the second article is satisfied and no other thing is meant 3. The Act concerning application in Exercise should not be extended to forbid the application of Gods word unto the generall ends thereof which is lawfull in this manner This point of doctrin serves for refutation of
such an error for the rebuik of such a vice for consorting men in such a case as for personall application it is to be advised whether it should be or not and how far And thinks good that it be argued in the Presbyteries which shall send with their Commissioners unto the next Assembly their resolution with their reasons And in the mean while no nomination to be used in application 4. Let all commissions be used according to the Acts of the assembly 5. Doctors have had and may have vote in the assembly if they have lawfull commission for that effect as it was declared in the assembly at Edinburgh year 1586. and in other assemblies 6. Let the cautions be precisely keept and looked-unto as they were ordained The seventh is answered by the assembly 8. Nothing is to be done in the assemblies unless it be reasoned and advised sufficiently 9. We acquiesce in his Majesties declaration as W. Balcanquall will declair 10. Let their names be given up and order should be taken precisely The 11. Is ended in the assembly 12. We acquiesce in his Ma s declaration who will acquaint the presbyteries as occasion shall require 13 14. Let greater diligence be used and things amended on all hands in time coming according to the Acts of the ass These answers were approved registred IX Commission is given unto 24. Ministers or any nyne of them to attend on the King with power as in the last assembly And other 24. brethren are named adjoyned unto the Commissioners of Provinces that were conveened at Holyrudhouse October 15. year 1600. out of which number his Majesty may make choice of whom he will present unto vaking Benefices who should vote in Parliament X. The assembly ordaines all persons to keep the sabbath and inhibites all kind of fishing and grinding of mills on the sabbath day Under pain of the censure of the Church And ordains the Commissioners to petition his Majesty that a pecuniall mulct may be laid upon the contraveeners of this Act. XI An Act is made for planting the Churches of Annandeal which have been destitute since the Reformation and that all not provided Ministers shall accept a charge there sufficient stipends being provided or to be declared uncapable of the Ministry To this effect a roll of Expectants or Students is written XII The Moderator in name of the Assembly makes humble request unto his Majesty in favour of Robert Bruce that seing he is admitted to return he may be restored unto his former Ministry The King declares that he will do by advice of their commissioners as Robert shall give occasion by his behaviour And because by his Missive unto his Majesty before his way going as also by his ratification and declaration thereof in writ at Perth Iuny 15. last by past he had declared his resolution concerning his Majesties innocency and the guiltiness of Goury and his brother and had promised to divert the people so far as lay in him from their lewd opinions uncharitable misconstructions of his Majesties actions in that matter Therefore his Majesty craves the determination of the Assembly whether the same Robert should make the same declaration in the pulpit as it is at length written in the Missive and explanation thereof Which both were read and ordained to be registred The Assembly voiced that the said Robert should do as he had promised XIII The Assembly ordaines that all Ministers should keep the fifth day of August by conveening their people and teaching that day by giving thanks unto God for preserving the King from that conspiracy of Goury and his brother And the King promiseth that he shall discharge all riotousness drunkenness and other wickedness by open proâ—lamation and shall ordain Magistrats to take heed thereunto XIV No marriage should be celebrated in the morning nor with candle light and judgeth it lawfull to celebrat marriage on the Sabbath or any other preaching day indifferently so that no riotousness be used XV. The Sacrament of Baptism should not be refused unto infants if the parent crave it he giving a Christian Confession of his saith and specially that Baptism be not astricted unto particular dayes XVI A summons was read that was raised at the â—nstance of the Synod of Lothian against Dame Elenor Hay Countess of Lithgow charging her to appear before this Assembly to prosecute her appellation from the Sentence of excommunication pronounced against her by the Presbytery of Lithgow With certification if she appeared not the Assembly would ratify that Sentence Alexander Earle of Lithgow gives a large supplication mentioning how grieved he was for the obstinacy of his spouse in not consenting to satisfy the conditions that were enjoined unto her when she was relaxed from the fearfull Sentence of excommunication And therefore was likely to incurr that fearfull Sentence again if the Assembly shall not have some consideration of his estate who can not forsake her society albeit he be and promiseth ever with Gods grace to be a sinceer Professor of the Religion taught within this countrey and promiseth to do his best endeavoâ—rs for converting her unto the truth After consideration the Assembly suspends the Sentence untill the next Nationall Assembly Providing that the King remove his daughter out of her company And that the Earle will promise and cause his children to be catechized in the true Religion and that his Majesty will give him command to debarr all other Papists out of his house and deall earnestly upon all occasions with her for her conversion XVII Proposition was made by sundry brethren from diverse parts that some of best judgement be appointed to consider of the chiefest dangers appearing unto the Religion and peace of the countrey and of the the principall causes thereof and how it might be best prevented Brethren were appointed for this effect and having severall dayes communicat their thoughts did find that a chief cause of danger proceeds from miscontentment of some malicious and restless Papists who rage and leave nothing unessayed to work trouble because they are out of all hope to have his Majesties indifferent affection or connivence to them and their Religion during his Reign And of others who by the execution of justice find themselves and their friends to have suffered dammage and to be empaired of their greatness and dependance and so redacted to live under the obedience of lawes otherwise then they were wont And from malicious business of some crafty persons who either for the present necessity of their estate or in hope of gain to be had in the change of the government cease not to enflam the hearts of such as they perceive to be miscontented in any rank and make every man to apprehend his own desire in the trouble of the countrey not sparing them who are of most sinceer affection unto Religion and justice as if it were not carried with that integrity as is profest So endeavouring to make the godly and good
within this realm And seeing we are called before your L. L. to hear and see it found and declared that we have very contemptuously conveened and Assembled ourselves in a generall Assembly at Aberdien the first tuysday of July last and therefore that Assembly to be declared unlawfull as at more length is contained in the summons Wee in confideration of the premisses and other reasons to be given by us have just cause to decline your L. Ls judgement as no way competent in the cause above specified and by these presents simpliciter decline the same seing we are most willing to submit ourselves to the tryall of the generall assembly the only Judges competent By these presents subscribed with our hands October 24. And it was subscribed by all the fourthien They were nevertheless required to answer unto the summons and they did answer for clearing themselves but with protestation of adhering to their declinature In summa they declare that they had done nothing but according to an Act of Parliament in the year 1592. and they offred to disprove the indorsation of the charge and whereas their declinature was taken in ill part they do acknowledge themselves willing to submit unto the judgement of the Counsell in any matter wherein any other subject ought to submit neither is it a new thing to decline their judgement in some cases seing there is extant a declinature subscribed by moe then 300. Ministers and namely by some of these who now are their greatest adversaries And it it usuall unto the subjects in some Civill causes to decline the judgement of the Counsell and to take them unto the judgement of the Lords of the Session or of the Justice generall or even of a Regality They were sent to their severall prisons and Robert Youngson who that day had joyned with them confessing his trouble of conscience for his former oversight was imprisoned in Sterlin After that time they published an Apology wherein they enlarged their answers and the reasons of their declinature whereof a touch followes and in end they say Let it be supposed that it was an offence to hold the Assembly yet it should not be imputed unto them particularly but unto the presbyteries unto whom the Letters of the generall Commissioners were directed and who had ordered them to go and keep the Assembly and afterwards had approved their proceedings Notwithstanding all their allegations John Forbes John Welsh Robert Dury Andrew Duncan Iohn Sharp and Alexander Strachan were brought by the Guard from Blackness to Lithgow to be arraigned January 10. before the Counsell of treason because they had declined the Counsell It was said commonly that the extraordinary discovery of the powder plot at London would have moved the King to desist from troubling Ministers either in England for their not conformity unto the rites or in Scotland for standing to their ratified liberty when all the churches were required to give thanks unto God for that Benefit But the Earle of Dunbar was sent from Court to manage that business Ere the Ministers were brought to the Bar some Counsellers were sent unto them to move them take up their declinature After advice with some other Ministers there present they answered They would take up the declinature if the Counsel would delete the process and decreet standing against them The Lords replied The Counsell could not annull their decreet which was registred Others were sent unto them again to advise them to pass from the declinature pro loco tempore assuring them that the Counsell would pass from all process persute They would not answer without advice of their Brethren who were there about thretty and then they answerd The testimony that was given could not be recalled without prejudice of the Trueth And they craved licence to advice with their own presbyteries upon caution that they shold return into prison This was denied All that number of Ministers accompanied the imprisoned unto the Bar about one a clok There were present in the Counsell the Earles of Montrose Dunfernlin Chancellor Mar Lithgow Dunbar and Lords Glams Elphinston Abercromy Scoon Balmerino Newbotle Tullibairn Blantyre Haliroodhous and Barons Whittingam Pennicook Clerkinton Murdo-Cairny Kilsyth and Master of Elphinston to assist the Justice Deput as Assessors in the cause Sir Thomas Hamilton the Kings Advocat compeared to accuse The Dittay was read importing their treasonable declinature of the Royal authority grounded upon an act of Parliament in the year 1584. I omit the particular aggravations because they may be known by the answers The substance of their defence by their Advocat Thomas Hope afterwards the Kings Advocat and Lord Craig-hall was The declinature is not against either the title nor intention of the law which was made only against such as derogat from the K. royall authority but this declinature left his authority fully The law served only against such as were summoned super inquirendis but these were accused and committed to prison for a deed or action Their declinature was propounded by way of defence and therefore can not be accounted treason The law naming the penalty of treason is odious and therefore should not be enlarged but rather restrained That which is treason in a case expressed may not be extended unto other cases not expressed That law judgeth not such a case to be treason but only forbids such a thing under the pain of treason The act bearing only the incurring of treason the penalty can never be justly inflicted unless the fact be found treasonable by law But no law defineth the declinature of an incompetent Iudge to be treason Neither did these decline the Kings judicatory simply but the Counsels and that only in this and and such causes They were ever and yet are content to be judged by his Majesty and the Generall assembly seing according to God's Word and the lawes of the realm which have distinguished the Civil and Ecclesiasticall jurisdictions the matters of the Church should be judged and cognosced by the Church and it's assemblies which were aswel ratified confirmed by the lawes of the countrey as any other Iudicatory To judge of the lawfuldess or unlawfulness of a gen assembly belongs unto a generall assembly and hath been the practise of our Church even when his Majesty was present as the Assembly at Perth in the year 1596. was controverted notwithstanding his Majesties presence at it and then he was so far from judging the lawfulness of it by himself or his Counsell that in the next generall Assembly at Dundy he did require the question to be decided there as properly pertaining to that Judicatory It hath been lawfull and in continuall practise that his Majesty and Secret Counsell have in sundry causes been declined and the cause drawn to the ordinary and competent Judge as in matters Civill unto the Session in matters criminall unto the Justiciary matters of divorce unto the Comissaries yea the meanest Regalities have power to decline suprem