all sin so the regenerate in Christ may live in this world without sin which surely belongeth not unto the estate of this present life but unto the blessedness of eternal life But if it be said only that for the beginning of grace which we attain by regeneration we may seem to receive the liberty of will which we lost in Adam although nevertheless the fulness and perfection thereof is to be expected in the life to come why is the most clear truth darkned with so great ambiguity and confusion of words Now how great absurdity is in that which followeth And we have free-well unto good being prevented and helped ........ as if after we are regenerate by the grace of Christ then we begin to have as free-will unto good so free-will unto evil as if by that regeneration when we are prevened and helped by grace we have free-will unto good and when we are deserted of the same grace we have free-will unto evil What reason or consequence of meaning can be here Doth the grace of that regeneration work this in us that from thence we get free-will as unto good so unto evil Further if when we are renewed in baptism we receive in Christ the liberty of will that was so lost in Adam doth then only the grace of God prevence and help us Or doth the same grace as once it helped us that we should be free unto good so leave us once that we are made free unto evil What is this so obscure and almost no preaching of grace Had it not been better to have made use of those sentences of the fore-named Fathers which define this matter fully and clearly Or that this definition had been framed in their words and plainly been declared how this grace of God preveneth and helpeth us that is whether once so great grace is given unto us in baptism which may be sufficient for the whole time of our life or whether it should be implored and gotten daily and whether we have need of it for some good things or for all None of these things appear here and therefore it had been better to have been silent then to speak so fondly of so great a matter For we have need of the grace of God not only for a good work as it is said in this chapter but also for the very beginning of faith without which grace we cannot come unto the Sacrament of regeneration we have need of grace for all and every good thing through every day we have need of it to stir up in us a good will we have need of grace to speak good and wholsom things we have need of grace for all good waies of good works Concerning Can. III. First they exhort Can. III. to keep peace and unity and to shun contention Then they say Behold one may think and say as formerly it hath been thought and said the Apostle said not generally and as they have added without exception Who will have all men to be saved but especially concerning them of whom he had said before For all men for Kings and for them which are in authority that when he saith All he understands all sorts of men even of all condition sex order What unconsequent or contrariety unto the truth is in this exposition Likewise one may say as it is found to be said by some Ancients that the Apostle speaks of whole mankind what ill or danger hath this exposition For he who thinks so doth not think that any man doth resist and go against the will of God whereby he willeth all men to be saved that God cannot do what he willeth and both the one and the other speaking diversly yet do agree faithfully and unanimously that whether the Apostle spoke so or so yet no man is saved but by the gracious mercy of God and none is suffered to perish but in his just judgment Certainly this is manifest in that question that although God will have all men generally and indefinitely to be saved yet in the hearts of some through the bountifulness of mercy he worketh the same in his will that both they have a will to be saved and they are saved to whom the Apostle saith With fear and trembling work forth your salvation for it is God who worketh in you both to will and to do according to his good pleasure but in the hearts of others through the severity of his hid and just judgement he worketh not this saving will but leaveth them to their own will that because they would not beleeve they should be damned in just punishment And this may be said indeed of them which have heard the word of the Gospel but through the hardness of their own unbelief would not receive it But what shall be said of so great a multitude of the wicked who have been from the beginning of the world untill the coming of Christ And them who cannot be denied to be as yet in the utmost parts of the earth unto whom never a Preacher is come who could no way beleeve in him of whom they have not heard nor receive a Preacher seeing none hath been sent unto them Shall such therefore be damned because they have not beleeved who never could hear And nevertheless they shall be condemned for their other sins and especially for original sin wherein all have sinned for it is not written in vain Pour out thy wrath upon the Nations which know thee not and the Apostle saith Rendring vengeance in flaming fire on them who know not God If one should ask of those What hath the will of God done in them who willeth all men to be saved and to come to the knowledge of the truth What shall we answer Will not a godly and prudent man chuse rather to be silent Or certainly say with the Prophet and Apostle Thy judgments are a great deep and O the depth of the wisedom and knowledge of God! how incomprehensible are his waies Concerning Can. Can. IV. IV. they say in this new question three questions are propounded First that it is said No man was is or shall be whose nature is not assumed in Christ Of this question we hold thus That the assuming of man's nature by Christ was not of necessity of beginning ex necessitate incipiendi but was only of his power and grace so his flesh descendeth thorow all generations so he is truly born very man of them that what he pleased by shewing mercy and healing and redeeming he might thereof assume and reject what he pleased or not So in that unspeakable mystery of his incarnation he mercifully did assume his elect whom he came to redeem justifie and save and whom he did judge unworthy of that mercy and redemption he left them out of that marvellou susception Let us therefore acknowledge truly that the susception of human nature in Christ hath left unbelievers void of this mercy and that he hath bestowed it only on them that they have common
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
as may fall amongst the Souldiers in their march that none of them durst take an Apple without the licence of the owner upon pain of death The people being bewitched with such fair inducements did submit unto him as their Prince Doctour and Law-giver He deceived some by words and compelled others with the sword unto subjection The Persians as is touched were easily brought to his obedience When they prevailed over Christians they dealt with them without mercy in Jerusalem they shewed more then beastly cruelty in a Church of Caesarea they massacred above 7000. Christians they made Cyprus once without one Christian about the year 700. they slue in Isuaria 150000. and kept 7000. captives At that time Homar their Prince excused all this cruelty with pretext that he did only pursue the worshippers of images for about that time images were frequent in Christian Churches and the Sarazens could not look on an image for religion We may say then Homar was the rod of God correcting the idolatry and will worship of Christians and the same images did give great advantage to this common enemy by dissention of Christians as followeth in the next Century About the same time arose two several Kingdoms of the Sarazens the first in Asia whereof the chief City was builded by the ruines of Babylon and was called Baldac or Baldacut an 630. after two years Mahumet was poisoned by Albunar one of his Disciples to the end he might have experience of his Prophecies for Mahumet had said that within three daies after his death he would rise again But when Albunar had waited 12. daies he found his body torn by dogs and gathered his bones or what was remaining and buried them in a Pitcher at Macha in Persia He delivered other Prophecies but his followers have not as yet found the truth of them Not many years after the erection of this Kingdom the Aegyptians were wearied of the Roman Empire and sent for the Sarazens unto their aid but it was to their greater woe For the Sarazens made a prey of them and erected another Kingdom in Affrick whose Seat was Alcair or Babylon in Aegypt In both Kingdomes the Supream Governour both in Policy and Religion was called Calipha and they ruled the Provinces by Presidents whom they called Sultans or Soldans who were also High-Priests CHAP. IV. Of BRITAIN 1. THe Papishes do brag that the Roman Church is the Mother of all The Roman Church is the Mother of all other Churches Churches and that all Countries who ever believed in Christ were first converted to her faith by such as were precisely sent or at least had their authority from the Pope who lived in the time in which they were converted This say they is so openly set down in the History of the first conversion of every Country as no Protestant were he never so impudent can without blushing deny it So speaketh Thomas Hill a Doctour of Doway in his 4. reason Of his Catholick Religion If the like lies were not frequent amongst them it may seem a wonder how men can be so impudent if they but read the Acts of the Apostles where we have a conversion of Nations without the mention of a Church at Rome And the like may be said if they had read the Recognitions of Clemens whom some call the first Bishop of Rome and some call him the second and some the third all these Books are concerning the conversion of Nations and yet in them is little or nothing of a Church in Rome till he came to the last book and neither is there one word of sending Teachers from Rome into other Nations so that many Nations were converted before any Christian Church was at Rome Other Nations can shew by whom the light of the Gospel came unto them But for Especially not of the old Britans nor Scots Britan say they it is clear That Gregory the I. sent Augustine who is called The Apostle of the English And was not the Christian faith in Britan before that time Read the second Apology of Athanasius and in the first page you shall find that in Constantius time some from Britan were at the great Councel in Sardeis and in the former chapter Sect. 8. we have heard the testimony of Jerom That from Jerusalem and from Britan the Gate of Heaven is equally patent and in other places he mentioneth them and 200. years before him Tertullian against the Jews sheweth That the places of Britan which were unaccessible unto the Romans were subject unto Christ And what places these were Baronius in Annal. ad an 186. Sect. 6. teacheth That it is certain that the Romans did possess the South part of Britan and Adrian caused a Wall to be made betwixt Cart-den and Dumbarton to be a partition between them and the Scots But saith Baronius the Britans who did possess what was on the North-side of the Wall did often pass over and provoke the Romans unto Battel In the time of Eleutherius Bishop of Rome Lucius King of South Britan was a Christian and Baronius cannot deny but long before that the Gospel of Christ had been brought into Britan as saith he Testatur Gilda sapiens And at the same time Donald King of Scotland was a Christian and in the daies of Dioclesian when the persecution was hot in the South part many Christians took their refuge into the North part where the King Crathilint received them and for safety sent many of them into the Isle of Man and there builded a Church unto them that they might serve God freely It is true the South part did change their Inhabitants for division falling amongst them the one party sent for the Saxons for their aid and these were Heathens and subdued all the country except that which is now called South and North Wales and that for their prophaneness and contempt of Religion as Gildas testifieth in a little book de excidio Britannico which is in Bibliotheca Patr. de la Bigne tom 5. About the year 600. Ethelbert had married Bertha Gregory the I. lib. 9. Epist 59. calleth her Aldiberga a Christian who brought with her Lethard a Preacher Beda hist lib. 1. cap. 25. calleth him a Bishop he preached in a Church at Canterbury called Saint Martin's that had been long time before When Augustine was sent by Gregory and came thither he stayed in the Isle of Tenet untill he knew the King's will Beda ibid. By means of Bertha licence was granted and he preached before the King After his conversion Augustine had intelligence of the Britans and sent unto them and craved a meeting with them three of them came unto him he did speak at first fairly and desired them to join with him in conversion of the Heathens They answered We have our own Bishops without their knowledge we may do nothing Then by authority and procurement of the King he inviteth them to a Synod at a place which from him was called Austin-oke or
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
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
them which have not beleeved in him nor will ever beleeve as the Lord himself saith Matth. 20 The Son of man came ... to give his soul in redemption for many 4. That he beleeve and confess that the Almighty God saveth whom he willeth and that none at all can be saved but whom he will save and that all are saved whom he will save and therefore it is not at all his will those be saved whosoever are not saved as the Prophet saith Whatsoever the Lord willeth he doth that both in Heaven and on Earth And saith Prudent although there be some other things wherein he hath satisfied and subscribed in which being condemned in Pelagius the Church hath universally consented yet these being against him and his followers cleared from his froward expositions by the Apostolical See at the instance of the blessed Aurelius Bishop of Carthage and of Augustine with other 214 Bishops and being published unto all the World by many both Epistles and Books all the Church to day rejoiceth in confesseth preacheth holdeth and shall hold This Epistle of Prudentius is in the 2 tome of the French Councels and by it we may see not only his mind but the universal doctrine of all the Church in all the World as he affirmeth Although Histories do not express whether Aeneas did subscribe these Articles yet it may be gathered from the 99 Epistle of Lupus Ferarien where he commends this Aeneas and saith that Prudentius with the other Bishops did confirm his ordination By authority of Lotharius a Synod was held An. 855. at Valentia the Canons thereof follow hereafter For the present I add the words of Baronius concerning it generally saying The Bishops thought good to bring no other thing into the Church then what the most holy Fathers and faithfull Teachers of the Church had in all sincerity taught formerly in Affrica in the Councel at Carthage and in France in the Councel at Arausicane whereunto we should cleave in all points to wit that the godly are saved no other way but by the grace of God and the wicked are condemned for their own iniquity And that the wicked do not perish because as some say they could not be good but because they would not Then he sheweth that the Acts of this Synod were sent unto Hincmar and that he did by writing condemn these errours But Vsser taxeth Baronius that he hath written of this matter slenderly and from the writings of Hincmar and from Acts of Synods convinceth him especially he declareth from a book of the Church of Lions that there was diversity of opinions among them of Lions concerning the fifth Canon of this Synod which in the end of that book thinks the greatest difference between the Elect and the Reprobates to be that in the Reprobates remaineth the guiltiness of the first transgression which is taken from the Elect by the blood of Christ Also he sheweth that in the year 856 in the moneth of August Charls the Bald did call a Synod at Bonoile by Paris and another in September at Nielph where he gave unto Hincmar the Articles of the Synod at Valentia and what he had received from others in favour of Gotteschalk that Hincmar should answer unto them and that after three years Hincmar did return a great book of God's predestination and of man's free-will as Flodoard sheweth Hist lib. 3. cap. 13 and that the adverse party was not satisfied by that great volumn neither was the authority of the Valentian Synod lessned and therefore An. 859 Charls calleth another Synod in Audemantunno Lingonum where for the instruction of God's people the Canons of the Valentian Synod were voiced and confirmed again and proclaimed only in the fifth Canon they express not the four Articles because they perceive Hincmar was offended by so express condemning them as if they thereby had neglected the limits and law of charity and they did add the name of John Scot unto the nineteen Articles This Synod is called Lingonensis in Concil Gall. tom 3. After 14 daies was a more frequent Synod of twelve Provinces at Saponaria a Village of the City of Tullen where was King Charls and his Nephews Lotharius and Charls sons of the Emperour Lotharius there the Canons of the former Synod and the Carisiac Articles were read again and again great contention was between Remigius and Hincmar with their followers the one pleading for and the other against the Articles of Gotteschalk but as Hincmar writeth in an Epistle Dedicatory unto Charls the Bald the stir was calmed by the wisedom of the Arch-Bishop Remigius exhorting them all to bring unto the next Synod the books of the Catholick Doctours and as they shall find them agreeing unto the Apostolical and Catholick doctrine all should hold together unanimously It appeareth in the Acts of this Synod that it was so soon closed because of the murmurs in the country All this time Gotteschalk was still in Prison in the Monastery of Haultvillier whence he sent forth first a short confession and then a larger one confirmed by testimonies of Scripture and of the ancient Doctours In the end of the latter he craved that there might be a free Synod wherein truth might be made known unto all and errours altogether taken away and he lamenteth that for baseness of his person truth is despised and his adversaries follow not charity and refuse verity only that they may seem victorious Now of all that I have read concerning his Confessions and the writings of both parties I gather that at that time the greatest controversie was concerning the predestination of the wicked unto punishment howbeit there was also some difference concerning free-will and the efficient cause of conversion or of faith and good works And because Hincmar in his Epistle unto Whence was the word Prâ—destinatians Pope Nicolaus and Semipelagians make mention of Hereticks whom they call Praedestinati or Praedestinatiani here I add concerning that name that the first who mentioneth it was he who writ the continuation of Ierom's Chronicle for he about the 24 year of Arcadius and Honorius writeth saying At this time began the heresie of Praedestinati which had the beginning from Augustine So it is expressly saith Vsser in Histor Gottes cap. 2. in two old manuscripts one in the King's Bibliotheke and another in the Benedictines at Cambridge although in the Printed books it is not said from Augustine but from the books of Augustine being ill understood And certainly these words of Hincmar are frivolous since Pope Celestine did not write against such an heresie but against the Pelagians as is clear in his Epistles unto Augustine and he doth approve the doctrine of Augustine and Prosper in his Epistle unto Augustine which and the Epistles of Celestine are amongst the Epistles of Augustine writeth saying Many of the servants of Christ which are in the City Massilies think that in the writings of your Holiness against the Pelagian Hereticks whatsoever you
some words do follow Geo. Cassander in Liturgica saith At the first the Mass was said otherwise then now ..... and it is not done more holily then it was before when it was hallowed with the only words of the Lord and with the Lord's prayer And from Walafrid Strabo he saith All which is now done with a multitude of prayers lessons songs and consecrations the Apostles and those who next followed them did as is thought with prayers and remembrance of the Lord's sufferings even as He commanded In the same Chapter he saith In the next times when the Epistle and the Gospel was read the Mass was done and other things were added at diverse times by the Popes Gelasius and Gregorius 3. When the Sacrament began to be termed a Sacrifice it is uncertain but this is certain it was not called properly A Sacrament is not a Sacrifice a Sacrifice by the purest primitive Church especially in the time of Justine Martyr Lactantius Firmian and Augustine For in the daies of Justine the Pagans did revile the Christians and called them Atheists because they offered not sacrifice nor incense unto their God Justine in Apolog. 2. answereth They do offer such sacrifices as they knew were acceptable unto him to wit the sacrifices of prayer and thanksgiving as for the creatures which God hath appointed for the sustentation of man we keep them for the use and necessity of the poor but we burn them not with fire Lactantius had the same occasion in Institut lib. 6. cap. 24 25 and so Augustine de Civit. Dei lib. 10. cap. 4. but neither of the two hath any syllable of the sacrifice of the Mass or of the Lord's body on the Altar Nevertheless Augustine in Enchirid cap. 110. and elsewhere and Cyprian have called the Sacrament a Sacrifice yet not properly or but figuratively to wit because it is a memorial and remembrance of that true and only Sacrifice which was once offered by Christ Cyprian Epist 63. ordin Pammel So speaketh the Gloss on Gratian for where it is said de consecr lib. 2. cap. Quid sit out of Gregory the great Though Christ living immortally dieth not now yet in this Sacrament he dieth and his flesh suffereth for the salvation of the people the Gloss addeth that is His death and passion is represented So doth Chrysostom in Heb. hom 17 and Augustin de Verb. Dom. ser 28. speak and many others saying We offer the same sacrifice which Christ did offer or rather we offer the remembrance of that sacrifice So also teacheth Lombard lib. 4. cap. 12. B. G. Christ died once on the Cross and there he was offered but he is offered daily in the Sacrament because in the Sacrament is a remembrance of that which was once done and because it is a memorial representation and remembrance of that true sacrifice and holy oblation on the Altar of the Cross At some times also the Ancients call the Sacrament a Sacrifice because of the offerings which the people brought when they came to the Sacrament Cyprian de oper eleemos saith Thou who art rich comest into the Church without a sacrifice and takest a part of the sacrifice which the poorer hath offered Bellarmin de Eucharist lib. 1. cap. 27. hath the like words from Irenaeus lib. 1. cap. 32 acknowledging that those Fathers spoke so of the bread and wine which the people offered And Alcwin de divin offic at the words Sursum corda saith The Priest exhorts the people as if he said Now when ye are sufficiently instructed and confirmed by the Apostolical and Evangelical Precepts direct your hearts from earthly cares upward unto the Lord that I may be able to offer worthily the sacrifice which ye have offered unto me to be offered unto God So whereas the Ancients did most usually abstain from the name of Altar and Sacrifice terming those Tables and Eucharist afterwards the Church being established in the truth of doctrine the Pastours did adventure upon a greater liberty of words not doubting to be soundly understood by Catholick hearers But because the degenerating ages have wrested these words to a proper signification clean cotrary to the first intention it should not be thought amiss in them who contain themselves now within the more ancient restraints and are content with the first terms since the other have occasioned that intollerable errour of the real sacrifice in the Mass To the end this may be more evident I shall repeat the The original of the Christian Sacrifice custom of this matter from the beginning Chrysostom on 1 Cor. 11. hom 27. saith As in the three thousand who at first did beleeve they did all eat together and they did possess all things in common so also it was when the Apostle writ this yet not so certainly but that some doubting of the communion were remaining and descending unto posterity and when it came to pass that some were poor and some were rich they did not give all things in community but they made the common Tables on the appointed daies as was decent and the collection being done after the communication of the Sacrament they all came to a common feast and the dishes were carried by the honester poor ones and they who had nothing were invited by them and they sate down all together but in progress of time this custom went away for by this division it came that some did adjoin themselves in one company and some in another and they said I am his and I am his as the Apostle amending this saith in the beginning of the Epistle Justine near the end of his greater Apology saith Let the rich men if they please every one bestow as they will and let that which is brought be laid down beside the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wit when the first custom was left off they brought a quantity of Bread and Wine or of the first Corns or Raisins whereof so much was taken as did serve for the elements of the Sacrament and the rest was eaten by the Believers as in a feast and some was sent unto sick persons or diststributed among the poor When the Church had more liberty and became more wealthy as in the daies of Constantine the oblations were richer and a part thereof was appointed for maintenance of the Preachers according to that of Jerom They who serve at the Altar are sustained by the offerings at the Altar Then the voluntary offerings were called Sacrifices after the manner of the law of Moses and the Presbyters did consecrate them by prayer as is manifest by the Liturgies where they say O Lord we thy servants and also thy holy people being mindfull of the blessed suffering and resurrection and the glorious ascension of Christ thy Son our Lord God do offer unto thy most excellent Majesty out of thy gifts this pure sacrifice .... upon which things it may please thee to look with a favourable and gracious eye and to
began to profess that the Divinity of the Poets was true at last he was challenged and condemned by the Patriarch Peter But many in Italy Sardinia and in Spain followed the same impiety and were punished some with the sword and some with fire Rodolp Histo l. 2. c. 12. 3. Berno excellent in all learning was set over the Augianes anno 1008. he wrote many Books in Marc. Evang. sect 3. he saith In the holy Scriptures do hang the armor of our salvation Serm. de concor offic c. 5. Our weakness can do nothing without God as Lazarus could not rise by himself Serm. de ascend Dom. Christ is the head of the whole Church and all the elect are his members At that time lived Oecumenius and Olympiodorus two famous Greek writers Guthet Bishop of Prague was famous for learning and holiness and was put to death by the enemies of the faith Platin. in Benedict 8. and in Benedict 9. he saith Gerard a Venetian and Bishop of Hungary a good and learned man suffered martyrdom the Infidels tied him to the wheel of a Cart and let it run from the top of an high mountain so that he was all crushed yet he suffered it with joy 4. Fulbert Bishop of Charties or Carnatum was a learned man sundry Sermons and Treatises that are among the works of St. Augustine are said to be his He wrote an Epistle to Adeodatus wherein he first reproveth a gross opinion of some men who held that Baptism and the Eucharist were naked signs Then he proveth that these should not be considered as mere and outward signs but by faith according to the invisible vertue of mysteries The mystery of faith it is called saith he because it should be esteemed by faith and not by sight to be looked on as the spirit and minde and not as sight of body seeing onely by faith beholdeth the secret of this powerful mystery for what seemeth outwardly bread and wine now inwardly it is the body and blood of Christ we being encouraged by the authority of our true Master when we communicate of his body and blood we confess boldly that we are transfounded into his body and that he abideth in us Taste and see how savoury that meat is unless I be mistaken it tasteth like Angels food not that thou canst discern it with thy mouth but mayst taste it with thy inward affection open the mouth of faith enlarge the hope and the bowels of love and receive the bread of life even the food of the inward man from faith of the inward man proceedeth the tasting of the inward food while certainly by the infusion or preception of the gracious Eucharist Christ floweth into the bowels of the communicating soul when a godly soul receiveth into her chaste corners in that form wherewith she beholdeth him present with her under remembrance of the mystery and as the Spirit revealeth to wit as an infant lying in his mothers bosome or offered upon the alrar of the cross or lying in the grave or verily having trampled death under foot and rising again or carried high in glory above the heavens according to which forms Christ entreth into the acceptable habitation of the communicant and refresheth his soul with so many to speak so several blisses as are the ways that the eye of holy meditation can behold him neither let it seem a vain thing unto thee that we say that according to the beholding of a desirous soul Christ is found within the bowels of the communicant seeing thou art not ignorant that our fathers sojourned through the wilderness and were refreshed with Angels food to whom a fertile rain brought meat of one colour but of divers tastes and according to the appetite of every one it gave sundry delights of taste that whatsoever their appetit did covet the secret dispensation of the Giver did furnish the same to whom their gust gave what their eye could not see because it was one thing which was seen and another which was taken therefore wonder thou no more What Manna under the law did signifie by shadow the revealed verity of Christ's body layeth open in which body the divine Majesty condescendeth mercifully unto our weakness that with what sort of punishment mans body is punished he should taste the same in his body sensibly but God performeth this in the breast as he saith himself He who cometh of me shall live by me Now therefore the scruple or doubt is to be removed seeing he who is the Giver is a witness of the truth Then he illustrateth the same by comparison of a baptised man who albeit outwardly he be the same he was before yet inwardly he is another being made greater then himself by increase of invisible quantity that is of saving grace c. here is no word of substancial change of the elements the bread is still bread but we finde two other changes to wit the faithful are transfounded into the body of Christ and Christ is infounded into the habitation of a faithful soul yet so that Christ's body remaineth in the heavens and by the revelation of the Spirit faith beholdeth Christ present or lying in his mothers bosome and dying and rising and ascending and he entreth into the gracious habitation of a faithful communicant and refresheth him so many ways as is said Here also we see that the substance of bread remaineth as the substance of him who is baptised remaineth albeit inwardly he be another Biblioth part de le Bigne tom 3. 5. Berengarius Deacon of St. Maurice in Angiers was his disciple who hearing Math. Parisiensis calleth him Archiepisc Turonen a contrary error unto the former was broached in his days to wit that the bread of the Eucharist was the very body of Christ and the wine his blood substantially or properly Berengarius I say hearing this taught that the body of Christ is onely in the heavens and these elements are the Sacraments of his body and blood as followeth The occasion of this controversie at that time is written by Guitmund in his second book against Berengarius to wit when Lanfrank Abbot of Bec-heloin in Normandy was a boy in Italy it hapned that a priest as he saith saying Mass found very flesh upon the altar and very blood upon the chalice he burned to take them and immediately declared the matter unto the Bishop who assembling with moe Bishops ordained that that flesh and that chalice with the blood should be kept in that altar for ever as a most worshipful Relique From this deceiving Impostor many were moved to believe that the body and blood of Christ was present in the elements not onely sacramentally as the Fathers spake but substantially Berengarius wrote and preached against this Capernaitis error and therefore Adelman Bishop of Brixia wrote unto him In the beginning he saluteth him his holy and beloved Brother and condisciple under Fulbert Bishop of Carnatum Then he sheweth he heard it reported that Berengarius
new Waldenses and sometimes he calleth them German Waldenses To come unto the judgement of the Reformed Bishop Ridley sometime Bishop of London who suffered martyrdom Ann. 1555. giveth them this testimony Those Waldenses were men of far more learning godliness soberness and understanding of God's Word then I would have thought them to have been in that time before I did read their books if such things had been published in our English tongue heretofore I suppose surely great good might have come to Christ's Church thereby The Letters of Martyrs printed Ann. 1564. pag. 78. Hier. Zanchius doubteth not to say When Religion decayed in the East God established it in the valley of Angronia and Merindol Tom. 4. co 720. and having seen their confession he saith of it in an Epistle unto Crato I read attentively and diligently with much delight the confession of the Brethren Waldenses which thou sentest unto me for I saw not onely all the doctrine agreeable unto the holy Scriptures but I think also I see the sincere and truly Christian godliness of their hearts for they seem to have had this onely scope in their confession not to destroy all whatsoever is in the Church of Rome as the Arrians do but to edifie their Churches according to the true and Apostolical and so the saving rule of godliness casting away what should be cast away and retaining what is to be retained which is the right and lawful form of reformation Oh that we were all prone unto the same study after the example of these good Brethren George Abbot contra D. Hill in answer to the first reason sect 29. saith For this cause Bellarmin in praefa generali Controvers joyneth these together as Hereticks the Berengarians Petrobrusians Waldenses Albigenses Wiclenists Hussites Lutherans c. And Lewes Richcom another of that Society in his defence of the Mass against the Lord Plessis saith That the Ministers for confirming their figurative sense in This is my body have none for their Doctors their Ancients and their Fathers but Berengarius Zuinglius Calvin Carolstad Wicleff the Albigenses and the Waldenses The Waldenses then saith Abbot and Albigenses are ours by confession of our adversaries and of these were no small company for as du Haillan Hist lib. 12. in the life of Philip III. King of France speaketh being driven from Lions they withdrew themselves into Lombardie where they so multiplied that their doctrine was spread through Italy and came as far as Sicily As the same Author writeth Philippus Augustus came to his Kingdom An. 1180. which is now more then 400. years since and in his time it was that the Albigenses did so increase in France that the Pope and Princes were afraid of their number he who readeth the story of them shall see that they are reported to have held many gross wicked and absurd opinions mingled with their true doctrine but du Haillan the best and most judicious Chronicler of France and no partial witness on our behalf since his profession touching Religion was such that he was employed to write that story by Henry III. had not so little wit but that he perceived these imputations to be laid on them in odium and of purpose to procure their defamation see how wisely he speaketh truth and yet so toucheth it that his fellows might not justly be offended at his words Although saith he those Albigenses had evil opinions yet so it is that those did not stir up the hate of the Pope and of great Princes against them so much as their liberty of speech did wherewith they used to blame the vices and dissoluteness of these Princes and of the Clergy yea to tax the vices and actions of the Popes this was the principal point which brought them into universal hatred and which charged them with more evil opinions then they had So far Abbot from Haillan It cannot therefore be ignorance so much as perverseness of the Papists when they glory of the antiquity of their Religion without opposition and upbraid us with late original they cannot deny that our Religion is older then Luther and according to the testimony of the before-named Reynerius the doctrine of the Waldenses was even from the days of the Apostles And for clearing that which du Haillan saith concerning their taxing the vices of the Clergy I shall shew out of their Apology which the Waldenses of Bohem wrote unto their King Ladislaus about the year 1509. the occasion of their first separation from the Roman Church there they say We wish your Majesty knew for what cause we did long agone forsake that The occasion of their separation Roman crew truly the execrable wickedness of the Prelates by the instigation of the Divel whose work it is to sow discord and contentions among brethren compelled us to leave them for they through blinde malice and insolent pride of the power of darkness were deboaching one against another and dispised the laws of peace Ecclesiastical love and they being void of all humanity did rattle one against another publikely not only with scurvy words but reproachful contumelious writings and were shamelesly stirred up one against another like Atheists they forsook the power of Ecclesiastical keys wholesome truth religious worship gracious piety sound faith the gifts of the â—â—versaries so that albeit many have written against them yet their testimonies are contrary As for the first He sheweth from M. Freher in Bohem. rer Hist printed at Hanoue pag. 231. The Leonists are chaste and pag. 232. they eschew whatsoever things are filthy 2. In the same place Freher saith In their language they are sparing they eschew lyes swearing and all things that are filthy so that they did forbid all swearing in common talk or for light causes which was frequent in these days saith he there And Reynerius in Summa de Cathar Leonist printed at Paris An. 1548. saith They dispence with oaths for eschewing death Hence it appeareth they granted that in some cases an oath is lawful but in that he addeth for eschewing death it is but a misinterpretation as is clear by what we have heard from Aen. Silvius and Naucler that they held No deadly sin should be tolerated even for eschewing c. 3. The above-named History pag. 222. saith When an Heresiarch a Glover in Cheron was lead unto death he said Ye do well to condemn us now for if our estate were not born down we would do unto the Clerks and Monks as they do unto us 4. In pag. 232. it is said They believe all the Articles of the Creed but they say Ave Maria and the Creed are not prayers As for the fifth and ninth in the same page it is said They pray seven times a day an elder beginneth the prayer and maketh it long or short as he thinketh expedient and the rest follow him Whence it is clear that they used other prayers or were not tied to prescribed or stinted forms The sixth and
eighth are contrary unto the above-named Articles of Aen. Sylvius and Naucler That the seventh is a calumny appeareth by that they did condemn the begging of Friers and Freher pag. 231. saith their Teachers are Weavers and Taylors they heap not up riches but are content with necessaries and pag. 253. he hath an answer of theirs unto Augustin Olomucen where they say we are not ashamed of our Priests for that they purchase their livings by their handy work because so the doctrine and Apostolical example teacheth us c. And it is clear that their condition did so require and they did judge that the truth of the Gospel and reproaches for Christ were greater riches then the treasures of Egypt It is objected also that Peter Waldo was a Lay-man and so wanting a call or orders he could not confer it on others But Matth. Parisiensis ad An. 1223. testifieth that many Bishops turned unto them and that they had an Arch-Bishop Bartholomew who consecrated other Bishops and Ministers So albeit at the first the man began to teach his own family onely yet afterwards their number increasing they wanted not lawful teachers Some object that they refused Baptism unto Infants and others say They despised the Old Testament but those are contrary unto their confession It may also be objected that in their confession they acknowledged seven Sacraments but consider the description and use of those which they call Sacraments and the difference shall be found of no great weight all those things being well weighed we need not doubt to joyn hands with the Waldenses as with our elder Brethren nor can the Papists deny that our Church is older then Luther I say with Brethren not as Fathers because their doctrine and ours is not originally from them but from Christ and the sacred Scriptures 19. It remaineth to shew how the Waldenses were persecuted In the The persecution of the Waldenses year 1163. Ecbert a Monk had disputed at Colein August 2. with Arnold Marsilius and Theodorick who had come from Flanders because they would not yield Arnold with seven men and two women were burnt the next day When they were in the fire Arnold was heard to say unto his Brethren Be constant in the faith ex Caesari Heisterb lib. 5. cap. 19. Theodorick escaped at that time but afterwards he with some others was burnt at Binna The same year Pope Alexander III. in a Synod at Towers accurseth them all without any special mention of their doctrine and he accurseth all that bought or sold with them Ann. 1170. the same Pope sent a Cardinal unto Tolouse to persecute them there at that time two left their profession and he gave them places of Canons Hovedan Annal. par 2. testifieth that Oliverius and some others which were called good men were brought into Inquisition in the Province of Tolouse by Peter Arch-Bishop of Narbon Girald Albien and others all the people beholding the spectacle Their preachers were called in Lombardy Consolati in Germany and France Boni homines An. 1178. Peter Cardinal of S. Chysogono was sent again to Tolouse where he and Lewes King of France and Henry King of England against the Albigenses but there came little or no speed Continuator Rober. Monten and from thence they sent Reginald Bishop of Bathonien and Henry Abbot of Clareval in the Diocy of Albia in the Legate's name to charge Roger Lord of that Land to purge his Territories from those Heretiques because he would not give obedience nor his presence they accursed him Rog. Hov. lo. cit The next year the same Pope in a Councel at Rome accurseth them all the decree is in Tom. 4. Council printed at Rome neither is any mention of their errors in it After two years that Abbot being made Bishop of Albanen and a Cardinal was sent into Gascony but in vain saith Altisiod Cronol ad An. 1181. for so soon as the poor men had liberty they returned unto their profession An. 1183. in the Village Bituricen 5000. were killed in one day whom they called Catharelli or more contemptuously Ruptarii Guil. Armorica in Gestis Philippi Frumald Bishop of Atrebat imprisoned Adam and Radulph with other two because he was sick William Bishop of Rhems came thither with the same Philip and caused them to be burnt The next Pope Lucius in a Councel at Verona where the Emperor Frederik was present accursed all the Waldenses so did Urban III. and Clemens III. as witnesseth Andr. Favin in Hist Navar. lib. 5. and we will hear more of their persecution hereafter Ia. Vsser in Eccless statu cap. 8 10. 20. Radevic a Canon Frising wrote two Books of the life of the Emperor Frederick I. lib. 1. cap. 10. he speaking of Pope Adrian saith Let us hear the beast that hath a face like a lamb and speaketh as a dragon 21. William Arch-Bishop of Senon wrote unto Pope Alexander III. thus Let your Excellency most holy Father hear patiently what we say for our soul is in bitterness and so is your devoted Son the most Christian King of France how all the Church of France is troubled with scandals flowing in time of your Apostleship from the Apostolical See Seeing as our Nation saith Satan is let loose there to the ruine of all the Church there Christ is crucified again and manifestly sacrilegious persons and murtherers go free Baron ad An. 1170. ex Manuscrip Vatic At the same time Stephan Tronac in epist 86. ad Ioh. Pictavi which is printed with the Epistles of Gerebert said I know not Father whether the 1000. years be expired when Satan should be loosed but we see his servants so loose that they binde God's servants Vsser lib. cit cap. 3. 22. Peter a Parisian Monk being of great age died Ann. 1167. in his Book De Verbo Abbreviat he commendeth God's word and taxeth the idleness and impieties of Priests the curiosity of School-men the multitude and abuses of Masses the multitude of mens traditions whereby the precepts of God are made void he calleth Indulgences a godly deceit He sheweth how Lucas a Bishop of Hungary had excommunicated a Lay-man for a crime the man ran to Pope Alexander III. and obtained absolution for money but the Bishop regarded not the Pope's threatnings but did excommunicate the man again and the third time for his obstinacy wherefore the Pope did excommunicate the Bishop but Lucas dispised his curses as unjust and never sought absolution nevertheless this Bishop was highly accounted after his death and was called St. Lucas Catal. test ver 23. Bernard Clunicen about that time wrote a large satyr not sparing the Pope nor Cardinals of which are here some passages ex Catal. test ver lib. 14. Pontificalia corda carentia corde probavit Pontificalia corda pecunia contenebravit Pontificum status antè fuit ratus integer antè Ille statum dabat ordine nunc labat ille labante Qui super hoc mare debuerat dare se quasi
would contentiously defend his error by and by it should by these Legates be deferred unto the audience of the other Sisters and if by Letters Canonically written that Sister could be reduced unto the harmony of wholesome doctrine it was well but if not a general Councel might be assembled 2. The Empire was translated from Rome to the East and then it was ordained by 150. Bishops assembling in this City when blessed Nectarius was ordained Bishop of this See after the condemnation of Maximus Ennius who was infected with the contagion of Apolinaris then it was ordained I say with consent of the most godly Emperor Theodosius the elder that as old Rome had obtained from the holy Fathers in former time the first place in Ecclesiastical causes so then new Rome for the honor of the Empire should have the Ecclesiastical precedency after her and should be called as the second Rome so be called and be the second See and should preside all the Churches of Asia Thracia and Pontus and treat of all Church-affairs and determine them by her own Authority And then such Legates Wardens of the Catholique faith as were sent to Alexandria and Antiochia were sent also into this Royal City and likewise from hence unto them for the same ministery that they all might teach the same and differ in no point of truth 3. When the Empire was divided the Bishops were also divided the decrees of the Roman high Priest that were established in their Councels without the Greeks let these Bishops which belong unto him look unto them As for these Councels which in these days they hold how should we imbrace their decrees which are written against our knowledge For if the Roman Bishop sitting in the high throne of his glory will thunder against us and as it were from above throw his commands and will judge of us and our Churches not with our counsel but at his own pleasure yea and will Lord it over us what brotherhood or what fatherhood can be in this who can patiently endure it for then we might be called the very slaves and not children of his Church And if this were necessary and so grievous a yoke were to be laid on our necks none other thing followeth but that the only Roman Church should have that priviledg which they hunt after and she shall make Laws unto all others and she her self be without Law and so be not a pious mother of children but an imperious Lady of slaves To what purpose then were the knowledge of the Scriptures the studies of learning the doctrine and discipline of teachers and the noble wits of the wise Greeks the onely authority of the Roman high Priest which as thou sayest is above all turneth all to nothing Let him be the onely Bishop the onely Teacher the onely Commander and let him onely as the onely Pastor answer unto God for all things that are concredited unto him onely But if he will not have fellow-laborers in the Lord's vineyard and if he be exalted in keeping his primacy let him glory in his primacy but not contemn his brethren whom the truth of Christ hath begotten in the womb of the Church not unto bondage but unto freedom For as the Apostle saith We must all stand before the throne of Christ that every one may receive as he hath done whether good or ill He saith All though he was an Apostle he excepteth not himself he excepteth no mortal He said All he excepteth not the Roman high Priest Nor is it found in any Creed that we should believe specially the Roman Church but rather we are taught every where to believe that there is one holy Catholique Church These things speak I of the Roman Church with your favor which I do reverence as you do but will not follow absolutely nor do I think that she should be followed in all particulars whose authority thou hast propounded unto us as so excellent that we must forsake our own customs and receive her form and change in Sacraments without examining by reason and without authority of Scriptures but we as blinde men should follow her leading us whither she willeth by her own spirit which how safe or honorable it is for us let both the Latin and Greek Sages judge 4. Thou sayest that the Lord said unto Peter alone and not unto all the Apostles Whose sins ye forgive and what thou shalt binde on earth But it is believed that the Lord said that not unto Peter onely but indifferently unto them all with Peter or to Peter with them all Nor did the holy Ghost come down on Peter onely at the Pentecost but the Lord sent him unto them all in a like gift and in a like measure as he had promised therefore we do so acknowledge the power to be given of the Lord and received by Peter that we think the Authority of the other Apostles should not be minced seeing certainly they all equally without any prejudice of another or usurpation as truly meek and lowly in heart did receive the same holy Ghost and by the same holy Ghost did receive the same power of binding and loosing nor can we think that the priviledge was given unto Peter onely which is common unto them all by the Lord's gift therefore we may not take from others which have the same power and ascribe unto one the Authority which is common to them all Let Peter as the twelfth Apostle be honored so that the other eleven be not excluded from the Apostleship which certainly they did receive by an equal and not different dispensation not from Peter but from the Lord himself even as Peter did 5. I grant there have been many heresies in Constantinople but there also were they extinguished as the heresie of Arrius in the days of Constantine the root of them all was Philosophia which was planted in Constantinople and which the learned have abused So heresies have been condemned in the Churches of Calcedon Constantinople Ephesus Antiochia and Alexandria and it was commanded that none should any more plead for these heresies But now in this City are no heresies As for Rome haply no heresies began there because they were not so witty and subtil nor were they such searchers of the Scriptures as some here and as the vain wisdom wherewith some among us were miscarried into heresies is to be condemned so the rudeness of the Romans is to be commended whereby they said neither this nor that of the faith but with an unlearned simplicity did hear others which seemeth to have come either through too much sloth in searching the faith or through slowness of judgement or that they were taken up with the multitude and weight of secular affairs Catal. test verit lib. 15. The Reader may judge of this reply unto these objections and by these particulars understand what the Greeks did judge of the particulars that are omitted It seemeth the Romans would wipe away that jeering blot in the last
and to teach the people but let him teach these things that he hath learned from God and not of his own heart or the mindes of men but what the holy ghost teacheth Dist 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books so the truth of the new craveth the rule of the Greek Language Dist 99. cap. 3. The Bishop of the first See should not be called the Prince of Priests nor the highest Priest or any such way but onely the Bishop of the first See but let not even the Bishop of Rome be called universal Dist 95. c. olim In old time he was a Bishop that was a Presbyter and ere that by instinct of the divel factions and schisms were in Religion and it was said among the people I am Apollo's and I am Cepha's the Churches were governed by the Common Counsel of the Presbyters so let Bishops know that by custom more then by truth of the Lord's dispensation they are greater then the Presbyters and that they should govern the Church in common Caus 1. qu. 1. c. Augustinus Take the word from the water and what is it but water the word is added unto the element and then it is a Sacrament whence is this vertue unto the water that it toucheth the body and washeth the heart the word doth it not because it is spoken but because it is believed for in the word it self the passing sound is one thing and the abiding vertue is another De Consecra Dist 2. c. Comperimus We have found that some when they have taken onely the portion of the holy body do abstain from the cup of the holy blood who without doubt because I know not by what superstition they are taught to be restrained should either take the whole Sacrament or be debarred from all because the division of one and the same Sacrament cannot be without great sacriledge Ca. prima quidem Till this world be finished the Lord is above and yet the truth of the Lord is also here with us for the body in which he arose must be in one place but his truth is diffused every where C. Hoc est The bread is after a maner called the body of Christ whereas indeed it is the Sacrament of his body and the offering which is by the hand of the Priest is called Christ's passion death and crucifying not in truth of the thing but in a signifying mystery Where the Gloss saith The bread i. e. the Sacrament which truly representeth the flesh of Christ is called his body but improperly that is it signifieth Ca. In Christo What do we then do we not offer every day yea but in remembrance of his death it is done in remembrance thereof what is done Ca. Quia corpus Because he was to remove his body from our eyes and carry it above the Stars it was needful that on the day of the Supper he should consecrate the Sacrament of his body and blood to the end it should be always reverenced in a mystery which was once offered in payment Many such passages are in these Decrees which differing from the doctrine of the Church of Rome now do prove that the Romish Church now is not such as it was then Pope Eugenius did approve all these Decrees and ordained that these should be read in Schools and Universities instead of all Canons and Decrees that so he might the more easily draw them all under one yoke 30. Peter Lombard Bishop of Paris at the same time followed the footsteps Some notes of Lombard's sentences of Gratian and gathered the sum of Divinity into four Books of sentences out of the writings of the Fathers but as I said of Gratians Decrees with adding mincing and changing of words and letters and suitably unto his time and these sentences were authorised as the Text in all Schools to the end none from thenceforth should search antiquity and truth any more from Fathers or Councels under no less danger then guiltiness of heresie Hear what Cor. Agrippa De vanit scient cap. 97. saith of this Scholastick Theology It is saith he of the kinde of Centaures a two-fold discipline blown up by the Sorbon of Paris with a sort of mixtion of Divine oracles and Philosophical reasonings written after a new form and far different from the ancient customs by questions and slie syllogisms without all ornament of language but otherwise full of judgement and understanding and profitable to convince hereticks It cometh to pass that the faculty of Scholastick Theology is not free from error and wickedness these cursed hypocrites and bold Sophists have brought in so many heresies which preach Christ not of good will as Paul saith but of contention so that there is more agreement among Philosophers then among these Divines who have extinguished ancient Divinity with opinions of men and new errors c. Here Barth Gravius a Printer at Lovane about the year 1565. giveth us some light In his Epistle before his Edition of these Sentences he telleth that he had a purpose to reduce all the testimonies unto the first fountains in sincerity but to his great admiration he was informed by the Masters there it could not be so because albeit in other Editions innumerable places were corrected yet many errors as yet were remaining and these not little ones and not a few things as in the Edition at Paris were changed not according to the truth of the old books but in conjecture yea and the old words were corrupted oft times through an immoderate desire of amending and in not a few places the worse was put for the better and saith he this may not be dissembled that the genuine reading of the Master in quoting the testimonies of the ancient writers is very oft changed into the truth of its original especially no old Copy witnessing that he had left it so written for the Master was not so solicitous to repeat all their places wholly but thought it sufficient to propound the matter briefly and leave out many lines in the middle and therefore it were not according to his minde to fill up what he hath omitted yea they have found by sure arguments that he had transcribed many things not from the very fountains but from Hugo Victorian and especially out of the Glossa Ordinaria where these passages are not found in a continued context as in their own Authors but maimedly and sometimes but in broken pieces as it were out of sundry Books and Chapters and mixed together as in a hotchpotch and so if any thing be corrupt in the Master it must not be reduced unto the first fountains but rather unto the Books of the Glossa because it was last taken thence And also he was sometimes deceived in reading it wrong possibly and lead into error in which case to amend him according to the square of his Author were most absurd and madness they said also that in quoting the Authors he
by his bastard Son Manfred with a pillow Crantz in Saxo. lib. 8. cap 18. The writers testifie that he was endued with excellent gifts albeit the Pope pursued him as an enemy of the Church And they say when they consider the life of Christ and his command to forgive seventy times in a day with the practises of the Popes against the Emperor they are perswaded to think with Aeneas Sylvius that there hath not been a greater calamity in the Church or Commonwealth these many years whereof the Bishops of Rome have not been the Authors and they call this Frederick another Charls the Great He could talk in Arabick Greek Latin French and Dutch languages On his Tomb it was written thus Si probitas sensus virtutes gratia census Nobilitas orti possent obsistere morti Non foret extinctus Fredericus qui jacet intus Jo. Bale saith he may not in this cause believe Blondus Platina Stella or Sabellicus for they report nothing but what was written by the flatterers of the Popes that if it had been possible they might provoke all the world against him but who desireth to know the truth let them read the sixth Book of the Epistles of Petrus de Vineis Haec Marius saith he 4. In the Greek Empire was a great alteration about that time the History The Greek Empire is changed thereof I will set down together for the more clearness Isaacius the Emperor had redeemed his Brother Alexius from the Scythians and advanced him to so great authority that all the affairs of the Empire were at the command of Alexius Here Nicetas Choniat in Annal. lamenteth the condition of that people saying Truth and holiness had failed and because of manifold iniquity love was become cold so that the people left whole Cities and went in colonies into the Lands of the Babarians where they might live more securely for a sober kinde of life was banished by frequent tyrannies and the most part of the Emperors were robbers neither thinking nor doing any thing moderately O glorious Empire of the Romans saith he and majesty which all Nations did admire and adore what Tyrants hast thou endured with what injuries hast thou been afflicted how many have burnt in love of thee what men hast thou embraced and prostituted thy self unto what sort of men hast thou honored with a diadem and purple shoes c. By the way observe here that the Greeks do always call themselves Romans and they called all the western people Latins When the Empire was in this condition Alexius usurpeth the Crown he pulleth out his Brother's eyes and shutteth him in prison An. 1190. Alexius Son of Isaacius fleeth unto Philip Duke of Suevia afterwads Emperor who had married his Sister Irene and he sendeth him at last unto the Pope for help to be restored There this Alexius conformeth himself unto Rome and he promiseth saith Nicetas to change the institutions of the ancient Romans into the corrupt Religion of the Latins The Pope recommendeth him unto certain Princes which then were assembling at Venice to go into Syria to wit Baldwin Earl of Flanders and his Brother Henry Boniface Marquess of Monferrate Lewes Prince of Savoy and others more The Venetians also had an old quarrel against the Greeks and were glad of this occasion Likewise the yong man did swear unto them that he would give them what they did demand even which were impossible oceans of money saith Nicetas Though the Emperor Alexius understood of this preparation he made nothing for resistance So the Latins arrived at Jadara and then came to Epidamnum and they call yong Alexius Emperor to the end the people may the more willingly accept them then they came to Constantinople Theodorus Lascaris Son in law of Alexius made some resistance but Alexius fled and the Italians enter the Town and after nine years imprisonment Isaacius is set upon his throne and his Son Alexius with him Within few days the chief of the Italians sat with them as being saviors of the Commonwealth then the Soldiers plundered the Town sparing neither private houses nor Churches nor the Flemins nor the Pisanes nor the Venetians dwelling there The old Alexius had been deceived by a false response that the East and West should be conjoyned in his time and now the Monks execrable men and hated of God saith Nicet made him believe that God would restore him sight and give him the Monarchy of the world thus he had no other thought but to eat and drink with these Monks And the yong man kept company with the Latins was for the most part in their ships playing at dice carowsing c. From July 18. till January 25. the people were so grievously oppressed that they began to talk of choosing another Emperor the wiser sort said It was not time to attempt the like but the people were so impatient of their oppression that there must needs be another Emperor and they name Nicolaus Canabus who was very unwilling But Ducas Alexius called the proud taketh him prisoner killeth yong Alexius imprisoneth the old man and taketh the Scepter the people were contented He beginneth to treat with the Venetians and other Latins their demands were so high that the Greeks could not or would not assent wherefore they possess themselves of the Town put Ducas to flight and do more harm then the Saracens did at their entering into Jerusalem saith Nicet Then they made fifteen Electors and choose Baldwin Emperor and Thomas a Venetian to be Patriarch who was sent to Rome to get all these things confirmed by the Pope and he reporteth Imperial badges to Baldwin in whose Successors that Empire continued sixty years At that time Creta and Euboea or Nigrepont was given unto the Venetians Boniface was made King of Macedonia and other rewards were given to others All the Greek Empire was subject unto Baldwin except Bithynia Cappadocia and Hadrianople and in them several Greeks had the dominion especially Lascaris about Hadrianople and kept the title of Emperor of Constantinople The Bulgarians invade Thracia and took Baldwin captive and sent him in fetters into Mysia His Brother Henry succeedeth and gave his onely Daughter unto Peter Earl of Altisiodore which succeeded in the Empire at that time when Otho the V. was deposed he was confirmed by Pope Honorius shortly after his election So soon as he returned from Rome he entered in wars with Lascaris and they conclude a peace then he was entrapped in Constantinople and died in prison in the third year of his reign His wife Jole causeth his Son Robert to be received Emperor He fell in love with a yong damsel betrothed unto a Burgonian Knight who had done good service in that Empire and by consent of her mother brought her to his palace The Knight dissembleth for a time and then made an horrible revenge to wit he gathereth his friends and a number of Greeks haters of Robert and cometh by night into the Palace he
and confine Countries and that one of their Preachers who was burnt at Vienna had affirmed that above 80000. embraced the same doctrine within those Provinces and another named Lombard who was taken and burnt at Colein avowed that there were many of his Religion within and about that City and from those dregs saith he Bohemia is infected with these errors until this day But it was made known unto all the world what was the doctrine of the Bohemians at Constance and Basil Antonin par 3. tit 21. cap. 5. saith Many of them were burnt in many parts of the world especially Picenum or Marca Anconitana was full of them and also Florence whence many were exiled and spread themselves even unto Greece He called the Emperor Lewis a follower of them he saith Jo. Castillioneus and Francis Hacutara two Franciscans were burnt for the same doctrines Pa. Aemilius saith Under Charls the fair King of France were sublime engines and most learned men among them were some truly holy and others striving foolishly to exceed others kept no measure and became wicked and it is uncertain to guess of the judgement and manners of some the evils of the time were grievous to good men who mourned secretly P. Mornay in Myster pag. 440 454. About the year 1340. Conrade Hager who was a Preacher at Wortzburgh the space of twenty four years taught The Mass is not a sacrifice nor available to quick nor dead and money given for Masses is very robbery and sacriledge of Priests And certainly as he condemned the false sacrifice he declared the true For such doctrine he was imprisoned Fox in Act. out of the Register of Otho the VI. of Herbi An. 1390. twenty four Citizens of Mentz were burnt at Binga for the doctrine of the Valdenses Masseus speaketh of more then twenty who were burnt in Province at Narbon because they would not acknowledge the Roman Decretals and called them contrary unto Scriptures 8. There is an ancient record poetically compiled of the date or year An apology of a wolf fox and ass 1343. under the name Poenitentiari Asini there a fox a wolf and an ass are said to shrieve one another first the wolf confesseth unto the fox and was absolved easily then the wolf heareth the confession of the fox and sheweth him the like favor and lastly the ass confesseth that being hungry he took a straw out of a sheave of corn that was upon an horses back going in pilgrimage unto Rome he professeth repentance for the fault yet thinking that it was not so hainous as the faults of the other two he was confident of remission but discipline was sharply executed upon him he was condemned and slain By the wolf was meant the Pope and the fox resembled the Priests these do easily absolve one another but the Laicks who were meant by the ass must suffer sharp censure namely if the German Emperor come under inquisition he must be deprived though the cause be but like a straw yet the wolf saith It is a great crime So they exaugurating the escapes of the Laicks they flie upon them and devour them Fox in Act. 9. Francis Petrarcha a Florentine was Arch-Deacon of Parma about A description of the Roman Church the year 1350. a noble Poet and honored with a Poetical Crown in the Capitole in presence of the Nobility and people of Rome Platin. In his Latine Epistles which are full of gravity and zeal he declareth his minde concerning the present condition of the Church especially in those that have no title In Epist 8. he saith Whatsoever is spoken of the Assyrian or Egyptian Babylon whatsoever is written of the Labyrinth of Avernus of Tartarus and the sulphurous Lakes are but trifles in comparison of what we see now here is terrible Nimrod and Semiramis here is fearful Rhadamantus and greedy Cerberus here is Pasiphae lying under Taurus and that two natured Minotaur briefly you may see whatsoever confused thing And in Epist 9. he calleth himself a pilgrim of Jerusalem about the rivers of Babylon In Epist 10. you do marvel at the superscription of my Epistles and not without cause seeing thou hast read of two Babylons only ...... but marvel not there is a third Babylon in our quarters where can a city of confusion be said to be more justly then in the West who built it I know not but it is well known who dwell in her surely they from whom she hath her name and if thou wilt believe here is Nimrod potent in the earth climbing into the Heavens against the Lord ...... here is Cambyses more furious then he in the East or then the Turk In Epist 16. he sheweth the dangers of good men and lovers of truth and then saith Seeing without the Kingdom of vertue silly and naked truth is deprived of all aid what thinkest thou will be where all vertue is dead and buried surely there truth is the greatest crime and falleth under the hatred of many because all must hunt after the love of one man .... where is no piety no charity nor faith where pride envy avarice and luxury do reign where the worst are promoted and the bribing villain is exalted to Heaven but the just and poor are oppressed where simplicity is termed foolishness and malice is wisdom where God is contemned money is worshipped Laws are trodden under foot and good men have been so abused that now not a good man can be seen I would gladly exempt one from this deluge of sin and I confess he may deserve it but it is a scorn to except one therefore no Noah no Deucaleon shall escape and lest the woman be thought more happy no Parrha shall swim forth this City is drowned with a deluge of filthy lusts and with an uncredible torrent of wickedness ...... Unto this Epistle I have affixed neither my hand nor ring nor time thou knowest the voice of the speaker and where I am In Epist 16. he congratulateth a friend for leaving the Pope's Court then he saith If there may be any true presage the God of vengeance is at hand the Lord will freely deal his just reward unto the insolently proud is their own vengeance ... I remember what long since I said unto one who among very evil men was the best of our number and to whom thou art joyned in blood and I by acquaintance that a last day is approaching unto that Order when their pride shall fall the patience of God and man being wearied out and when he between stubbornness and derision did wish unto me the blindeness of Tiresias and objected the words Simon I have prayed for thee ...... and I replied that I spake not of the defection of faith but of the ruine of them who destroy the faith ....... then he said in earnest Hold thy peace although it be true yet let not us be the Authors ...... whether they will or not all things have their own time and the end of
Lewis who died in a battel against the Turks An. 1528. and then the covenant was accomplished and the house of Austria are Kings of Hungary After the death of Ladislaus was strife also for the Dutchy of Austria three Brethren the Emperor Albert and Sigismund contend for it they did name some Umpires to decide the controversie but it is hard to judge against the mighty Frederick carried it But in the year 1463. Albert besieged his brother in the Castle of Vienna so streightly that the Emperour sent for relief unto George King of Bohemia whom he was wont to despise as an Heretick and he sent unto Pope Pius intreating him that he would not accurse George with his Thunder the Pope yeelded because of that necessity saith Naucler And the Bohemians delivered the Emperour but so warily that he neither did perish nor was victorious In the year 1466. Frederick went to Rome some say to perform a vow others say to treat with the Pope concerning Wars against the Turk whatsoever was his purpose he returned in peace and by his means peace continued in Italy and Germany At that time Charls surnamed The Hardy Duke of Burgundy Flanders Gelderland Holland c. durst hold all the World for his enemies and spared not to invade and take Towns where he pleased He had a conference with the Emperour at Lutzemburg and amongst other purposes he demanded the Title of the Kingdom of Naples because it sometime had belonged unto the Empire and now he intended to make Conquest of Italy The Emperour knowing and misliking his ambition gave him fair words and departed the City in the night Wherefore the Duke besieged Colein The Emperour came against him with a great Army yet desirous of peace They were both induced to agree and Charls left the bounds of the Empire But he could not live in peace he intended to march into Italy and to molest the Switzers in his way but he was killed by them in the year 1476. Then the French the Switzers and others repossessed themselves of what Charls had taken from them and Maximilian the Emperour's son married the only daughter of Charls and kept his inheritance not without troubles In the year 1480. Mahumet having conquered the Islands of Archipelagus invaded Italy his Bassa Acomath took Otranto and some other places all Italy was in fear Mahumet died and his son Bajazeth was molested with Civil wars so Italy was freed In the year 1486. Frederick caused his son Maximilian to be chosen King of the Romans and made several Statutes under great penalties against all that should disturb the peace of Germany The year 1492. is remarkable first for the death of Pope Innocentius and election of Alexander the VI Next for expelling the Moors out of Spain by Ferdinand King of Castile above 700. years after their first arrival it is written that 224000. families of the Jews were banished Thirdly under the name of the same Ferdinand Christopher Columbus sailing Westward discovered the Isles Azores as Americus Vespusius in the year 1499. discovered the West-Indies which after him was called America Pope Alexander gave that Kingdom unto Ferdinand When this gift was reported unto Artabaliba King of Peru he said That Pope must be a fool who gave unto another what he never had or certainly he is impudent and unjust who gives another man's Lands unto strangers and stirreth up men to the shedding of innocent blood as Benzo Lopez do record When all the Empire was in peace Frederick died An. 1493. The Reign of his son was for the most part in the next Century CHAP. III. Of Divers Countries 1. IT were tedious to repeat all the strange Eclipses of the Sun and Moon Ominous signs which are recorded to have been in this Century portending the wondrous darkness of the ignorance of these times as indeed it surpassed all others since no age had seen more ungodly Popes nor greater ignorance of the Clergy The inundations of waters the frequent pestilence and famine did also proclaim the wrath of God against the iniquity of men but the more God did strike the stithies of their hearts they became the harder except a small number in respect of the ungodly multitude who therefore were had in reproach and were persecuted 2. In the beginning of this Century God made some preparation for a Helps of knowledge Reformation of the Western Church and in the midst of it more which were two mighty helps of knowledge First some Greeks came into Italy to wit Emanuel Chrysoloras and Argyropulus two Byzantines Musurus Cretensis John Laicaris Theodor Gaza George Trapezuntius c. The Greek language had scarcely been heard in Italy the space of 700. years but then both Greek and Latine Schools were multiplied and they translated some Greek Fathers into Latine as Trapezuntius translated some works of â—yril Alexandrin of Eusebius c. Their Disciples were Leonard Aretin Guarin Veronen Pogius Florentin Philelphus c. In emulation of them were famous in the Latine language Laurentius Valla Flavius Blondus Donatus Acciaiolus a Florentine and many more And the year 1450. is famous First printing for the excellent invention of Printing in Strawsburg by a Gold-Smith John Gutenberg whom some do call Johannes Faustus This Art as it was wondrous for invention so it was and is singularly profitable for store of books then the Scriptures were seen and read the writings of the Fathers came to light Histories were made known times were compared truth was discerned falsehood was detected c. Before that time the rich-poor Monks gathered all the books into their Cloisters and few read them but others could not have them This was a great occasion of ignorance which thereafter was removed by use of Printing 3. Several Homilies and Treatiâ—es came forth against the covetousness luxury and ignorance of the Clarks and Monks Herman Ried in a book De vita honestate Clericorum saith In these dangerous times are many Clarks whio make no account of the authority of the Fathers nor of reason they admit not the Holy Scriptures and they despise the ancient Canons as Bernard had written unto Eugenius they do hate and deride men of understanding and Catholicks because they espy the grievous vices of the Clergy and in zeal speak against their unfaithfulness the Clarks call such men fantastick disturbers of peace and men of erroneous consciences Who are zealous to root out the vices of the Clergy and who alledge the truth as it is written in the Canonical Scriptures these I say are checked and reviled by their own and other Prelates so that at last they must even against their wills be silent and dissemble So it is verified what St. Jerom said in lib. 1. de norma vivendi cap. 5. There is not so cruel a beast as a wicked Priest for he cannot indure to be corrected or hear the truth in a word they are full of wickedness Then he complains that the
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
Articles but such as may be thought to have been venemous accusations for the practice of these enemies was ever to make truth odious or uttered obscurely or of not so great importance The Bishop said to Adam Reed Reed beleevest thou that God is in Heaven Adam answered Not as I do the Sacraments seven The Bishop said unto the King Sir Io he denieth that God is in Heaven The King said Adam what saiest thou He answered If it please your Majesty hear the end between the churl and me Then turning to the Bishop he said I neither think nor beleeve as thou thinkest but I am most assured that God is not only in Heaven but also on Earth but thou and thy faction declare by your works that either God is not at all or that he is so set up in Heaven that he regards not what is done upon the Earth for if thou didst beleeve firmly that God is in Heaven thou wouldest not make thy self check-mate to the King and altogether forget the charge that Jesus Christ gave unto his Apostles To preach his Gospel and not to play the proud Prelates as all the rabble of you do now And then he said unto the King Sir judge now whether the Bishop or I do beleeve best that God is in Heaven The Bishop could not revenge himself as he would and other taunts were given him But the King willing to put an end said unto Adam Wilt thou burn thy bill He answered Sir The Bishop's if you will With these and the like scoffs the Bishop and his party were so dashed that the greatest part of the accusations was turned into laughter and the King would not condemn them After that time none was accused for religion in the space of 30. years CHAP. V. Of COUNCELS 1. I Resume the narration of Councels not for any profitable information that may be reaped from their Decrees but rather that the wickedness of the Popes may appear the more clearly partly as it was condemned by these Councels in former times and partly as it did overrule and abuse some of them by crafty policies 2. The Cardinals of both the Popes Gregory and Benedict left them and A Councel at Pisa assembled a Councel at Pisa An. 1409. The Bishop Tarracon had a Sermon on the Text Purge out the Leaven c. He said These two were no more Popes then his shooes were Popes they are worse then Anna and Caiaphas and are like to Divels The definitive Sentence was pronounced that both Benedict and Gregory were Schismaticks and Hereticks and worthy to be deposed for their horrible sins The Acts of them both in the preceding year were annulled Alexander the V. was chosen Pope and an Epistle was written in his name unto the Bishop of Paris where the other two Popes are called the enemies of God and his Church and it is declared that they were deposed for their notorious crimes Ph. Mornae in Myster ex Monstrelet vol. 1. cap. 52. 53. 57. This Councel saith Bellarmin de Concil was a General Councel but it seems neither to be approved nor rejected since Antoninus affirmeth par 3. tit 22. cap. 5. that it was an unlawfull and not a true Councel and the event proves the same because it took not away but augmented the Schism And yet saith Bellarm. if it had been condemned without all doubt Pope Alexander the VI. had not called himself the sixth but the fifth Mark this reason yea it is almost the common opinion that Alexander and his Successour John were true Popes as indeed of those three they were most reverenced So he 3. In the year 1410. Pope John assembled a Councel at Rome a Mass A Councel at Rome of the Holy Ghost was said after the custom The Pope sitting in his Chair behold an ugly and dreadfull Owl coming from behind him flew too and fro with an ill-favoured shouting and standing sometimes upon a middle beam of the Church looked with staring eies upon the Pope All the people marvelled that such a night Fowl came in the day amongst such a multitude judging it an ominous token for behold said they how the Spirit appears in the shape of an Owl As they beheld one another scarcely could they keep their countenances from laughter Pope John began to sweat and to fret within and not finding by what means he could salve the matter he arose and went away In another Session the Owl appeared again and ever looked towards the Pope he was ashamed and commanded to drive her away but she was not afraid of their cries nor the things that were thrown at her and never removed untill they killed her They who were present did scoff at the Councel and went away and nothing was acted Nic. Clemangis in Fascic rer expetend 4. By much travel of the Emperour Sigismund was assembled An. 1414. at The 〈◊〉 at 〈◊〉 Constance a Councel of 309. Bishops 600. other Fathers 24. Dukes 140. Counts many Delegates from Cities and Incorporations and from Universities and many learned Lawyers with consent of Pope John All particulars were decided by the suffrages of four Nations to wit German Italian French and English every Nation had their several places and Presidents who continued not constantly but were often changed Here were 45. Sessions and many things concluded the principal were these In Sess 1. Nov. 16. it was determined with consent of P. John sitting as President that the Councel was lawfully called and the Ministers and Officials of the Councel were named In Sess 2. Mar. 2. An. 1215. the Emperor being present the Pope gave his renunciation in this manner I John Pope XXIV for the quieting of all Christian people do promise swear and vow unto God and the Church and this sacred Councel that I shal willingly and freely give peace unto the Church of Christ by way of simple renunciation of the Papacy and to do and fulfil it effectually with the advice of the present Councel if and when Peter de Luna Benedict the XIII and Angelus de Corario Greg. the XII so called in the time of their obedience shal by themselves or by their lawful Proctors forsake simply the Title which they pretend c. Instruments were taken thereupon In Sess 3. Mar. 25. it was ordained that the departing of the Pope should be no hindrance but the Councel may proceed Item that the Councel should not be dissolved until the Schism be removed and the Church be REFORMED in head and members In Sess 4. March 30. This Synod being assembled in the Holy Ghost and representing the Catholick Church militant hath immediate power from Christ unto which every man shall be obedient in things concerning faith extirpation of schism and general reformation of the Church both in head and members Item Pope John should not withdraw any Official of the Councel and if he shall attempt to do so or hath atempted it by censures and excommunications none of those things shal
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
Patavium c. and unto the Pope Arimino Faventia Cervia Ravenna c. and he reserveth unto himself their part of Lombardy So the Dominion of the Venetians was sore weakned and never of such power again howbeit by their power they have recovered what was given unto Maximilian Pope Iulius was the first who forsook the League when he had such towns he feared that if the Venetians were brought to ruine his own estate might be in danger for the Colledge have special care that none be of greater power than the Pope Wherefore Julius made peace with Venice as is hinted before Because John King of Navar did aid King Lewes the Pope knowing that Navar at that time was in a manner dis-peopled gave it unto Ferdinand who did invade it albeit he had married his Brothers Daughter he took Pompejopolis and the Spanish keep a great part of that Kingdom until this time About the years 1512. Maximilian made league with Henry VIII King of England and they both invade France and in severall parts prevaile The Emperour was drawn back to appease a debate twixt the Ecclesiastical and seculare Estates he was advised to restrain the avarice of Church-men and in the Diaet at Trevers they consult how Pluraelity of Benefices discharged by the Emp. A coat without a seam drunkennes and common swearing should be punished but these two grievous sins could not be rooted up saith Osiander in Epit. Hist. Cent. 16. libr. 1. Cap. 16. Nevertheless by Imperiall authority the plurality of Benefices was for bidden Fasci rer expetend Pag. 170. In time of that Diaet in presence of the Emperour and all the Princes was opened the altar of the great Church of S. Peter there in was found a coat without a seam and that was called Christs coat Some said it was but a device to delude the Emperour and the Princes and to conciliate some authority unto the Church and that See saith Osiand loc cit The same yeare was another tumult at Spira the Commons rose against the Senate because they were burdened with so many taxes they thrust out the Counsellers and set up another Counsell and took the keies of the town into their own power The Emperour interponed his authority and establishes the Senate At that time Lewes XII made peace with England and marryed Marie Sister of King Henry VIII concluded peace with the Venetians by the meanes of two Senatours whom hee had captives Then Francis I. perceiving that the Emperour in his olde age was inclined to peace entred upon the Dutchie of Millain and fought with the Duke till night they stood both in arms all the night in the morning the King carried it and shortly had possession of Millain An. 1515. The same yeare Ferdinand King of Castile died at Madril and left Charls then 15 years olde his successour so the many Kingdoms of Spain were united Maximilian was making readie to goe and recover Millain and was hindered by the death of Ladislaus King of Hungary and Bohem Whose young son was espoused to the Emperours Daughter He appeased the tumults there made peace with France and employed the rest of his time in ministration of justice and reforming some abuses and confusions of the Empire untill the year 15â—9 when he died He was a Prince abounding in vertues and so bountifull that if he had been Lord of all the revenues of the earth he never wold have had treasure so couragious that he could not be timorous of singulare sagacity and judgement yet would alwayes ask counsell of them who loved him and were able to advise he loved learning and was liberal toward them who were expert in the liberall sciences Pet. mexia Then all the Electours made choise of Frederik Duke of Saxony but he would not accept it saith Erasm in Epist. Roffensi Episc dated An. 1519. CHAP. III. Of DIVERSE COVNTRIES RAymond Cardinal S Mariae Novae and Bishop of Curca was sent Legate The selling of indulgences and the account of them by Pope Alexander VI. into Germany in the year 1501. and from thence into Dacia Suecia and Prussia with power to sell Indulgences unto all which had not been in Rome at the Jubilee The Emperour and the Princes hearing of his earand sent unto him when he was at Trent and forbade him to come into Germany without doubt perceiving that it was but a cunning trick to squeeze moneys out of the Country Nevertheless after some Mâ—ssives sent to and fro he came unto the Emperour and then to Norenbergh and from thence to Mentz and then more Northward and leaveth abundance of these indulgences printed on parchement to be sold before his return Nic. Besel in Addit Naucler telleth of his coming and how he obtained liberty but he speaks not of his account But Orth. Gratius in Epistol ad Lector before the works of Petr. de Aliaco helpeth saying When Raymond returned with vast sums of money the Colledge of the Cardinals asked him Whath said the Barbarians when these wares of indulgences were sent unto them He answereth All the World so for as I have been complain of the prodigality of Cardinals and certanly if they see you not amended our Republick will bee in danger They frown on him and his friends said He should not speake of Reformation which is an odious purpose at Rome 2. Many tricks did the Friers devise to delude the World for example I Iugleries of Friers wil name but one At Berna in the year 1507. the Dominicanes think what way to ingratiat themselves unto the people and be preferred unto the Franciscanes and so might draw the oblations of the people unto themselves They cause one who was lately entred among them believe that S. Marie and S. Barbara and S. Catharin of Siena did appear and speak unto him and brought unto him the Hostie or Eucharist bleeding as the very blood of Christ and commanded him to goe unto the Senate of the town and report such and such things especially that the blessed Virgine was conceived in sin and the Franciscanes as liars should not be suffered in the town and neverthelesse the image of the blessed Virgine should be worshipped As also they made an image of the Virgine with a device to drop as it were weeping tears The thing was belleved as truth that red-coloured water was adored as if it had been Christs blood and drops of it sent hither and thiter as a rare and precious gift lykewise was great concourse of people to see their Ladie weeping Thus the Dominicanes were thought the only men for the space of three or four years The Franciscanes had used such jugleries before and for respect to them selves were loath to bewray it but at last they sought it and revealed it all Then the Provinciall and three other Dominicanes were taken and burnt An. 1509 when the deceivers were tortured they confessed other jugleries but the Popes Legate would not suffer them be divulged T is historie is
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
he heard that his books were burnt at Colen Lovan and Luik he assembleth the Professors of Wittembergh Decemb. 10. and in a solemne manner he causeth publickly to be burnt the last Bull of Leo the X. the Decrees of Gratian Decretals Extravagants Summa Angelica and some books of Eccius and then he publisheth unto the World the reasons why he had done so By this provocation of Luther saith P. Soave and for other just causes all men of sound judgement said A Councell is necessary not only to compose controversies but to provide against the abuses that have been for such à long time in the Church and the necessity was the more apparent because their mutuall writings did but kindle the strife more seing Martin saith he failed not to confirme his doctrin with much writing and the more earnest he was in the cause he advanceth the more he is the more enlightned and findeth the more matter of disputation and discovers more errours even beyond his own intention for howbeit he professeth to do all through the zeal of Gods house yet every one may perceive that he is driven thereunto by necessity When Duke Frederik was going to the Emperours coronation he meeteth with Erasmus at Colen and askes him What he thought of Luther Erasmus saith It is true what he teaches but I wish he were moderate Why saith the Prince doth the clergy hate him so Erasmus saith He hath committed two great faults he touches the Popes crown and the Monks bellies and therefore it is no maruell that all the Papall Kingdom be bitter against him The next day Erasmus writes unto Conrad Peutinger one of the Emperours Counsellers and adviseth to cause Luthers business to be examined by learned and indifferent men in the following Diet at Worms Luther was advised by many to teach and write more moderately and he excuseth himself in some Letters in one unto Spalatin he saith If I must continue in teaching I understand not your and others counsell to wit that Holy Divinity can be tought without offense the Scripture doth especially pursue the errours of Religion this the Pope can not endure I have given up my self unto God his will be done Who did entreat Him to make mee a Teacher Seing he hath made me let him have me or if he repent that he hath made me let Him undo me again I am so far from being afrayd for trouble that it filleth the sailes of my heart with an incredible gaile that now I understand why the Scripture compareth Devils unto the wind for while they blow forth in rage they carry others unto patience This is only my care that the Lord be my friend in these causes which are not so much mine as his and be you pleased to help here as you may And in another Letter dated unto the same Spalatin Febr. 15. he saith There will be a new great fire but who can resist the Counsel of God I intreat you let the business passe-on with it's own motions it is Gods cause only so far as I can see we are driven and moved rather than do move Abra. Schultet Annal. X. The same year Christiern King of Denmarck sent unto the Elector of Saxony for a Preacher of the truth and one M. Martin was sent he in Coppenhagen did preach upon the festivall dayes in the after-noon with great applause of the people the Chanons did not medle with his doctrine but they did deride his manner of delivery John Thurzo Bishop of Vratislavia was the first Bishop who hearkned unto these new preachers and maintained them and died August 2. Caspar Hedio being a Doctour of Divinity in Basile was called to be preacher in the chief Church of Mentz and by advise of Vlrick Hutten Albert Bishop there sent for Wolfgang Capito to be his preacher and Counseller Capito embraces the call to the end he might have the fairer occasion to sow the seed of the Gospell there The Senate of Zurik gave command unto all the Preachers within their jurisdiction to lay aside all the devices of men and freely to preach what they could confirme by the writings of the Prophets and Apostles and in time of Lent they despised the old ordinances for abstaining from flesh Hugh Bishop of Constance commandeth all men by his edict to continue in the faith of the Roman Church untill a Generall Councell be conveened and for the same purpose he sent his Commissioners unto Zurik Zuinglius maintaineth before the Commissioners what he had taught and the Senate entreates the Bishop to call a Synode and there let the learned examine and declare what the people should believe Then Zuinglius wrote of himself unto Myconius saying I have given up myself unto God and do wait all evill both from Church-men and laity praying for this one thing from Christ that he will enable me to suffer with a couragious heart and as he pleaseth either break me or preserve mee who am a pot in his hand If they shall excommunicate mee I will think on the very learned and godly Hilarius that was exiled from France into Africa and on Lucius who being beaten from Rome was brought again with great glory not that I compare my self unto them but I will comfort my self by their example which were better and suffered worse and if it were expedient to rejoice in any thing I would rejoice to suffer reproach for the name of Christ Abr. Schultet The same author saith The first Nation that was enlightned by the Gospell was East Friseland where the Prince Edsard reading diligently Luther's books and thereby receiving the light of knowledge did forsake the rites of superstition and permittes these books to be sold read yea by his example and exhortation did encourage the Nobility of the Land to read them and others also who could understand The first preachers there were Henry Brune unto the Auriaci Lubbert Cant at Leer Jo. Steven at Norda Jo. Sculto at Wenera albeit afterwards he fell away but the most eminent was George Aportan at Embden He had been a Monk at Zwoll and the Prince made choise of him to be Tutor unto his children then giving himself to search the truth he was ready to communicate unto others what God gave him to understand and at last became Preacher of Embden the priests oppose him but by permission of the Prince he preached in the open fields and afterwards he was brought by the people into the Church Bernard Campius maintaining him with a guard lest the priests or their followers should have made any disturbance Herman Henriks one of the Priests forsook the idolatry and became his Collegue the other priests were by degrees put from the altars some went to other places and they who stayd had liberty to exercise their blind devotion within the Cloister of the Franciscans The Prince did presse none but he did most aide those who were for the Reformation and the superstition had place within private walls
put away the private Masse and they went about the doing of it but the Elector did oppose them saying I will leave nothing undone that may be for Gods glory but seing that this particular is so full of difficulty I think good not to be too hasty for it is little that so few can do but if the matter be warranted from Scripture certainly ye shall have more to side with you and then the change shall be more expedient I can not tell when the Masse came first in use nor when the manner was left off which the Apostles did use but as I understand the greatest part of your cloisters and schools were founded for saying Masses and if they be now put down any of you may easily think what hurly burly will follow wherefore my advise is that yee consult again on this matter that things may be carryed with godly quietnes After more deliberation the University did supplicate that with his permission they might forsake the masse as unlawfull and they would endeavour to do it without tumult and if it could not be so yet that which is godly should not be omitted and howbeit they be few in number that is not a new thing seing from the beginning of the world the greatest part of men have opposed truth and piety And these Schools were not at first appointed for Masses but for teaching the youth and about 400 years the merchandise of Masses began and albeit the originall were more antient yet so great impiety should not be tolerated nor practised and if any business arise thereupon it should be imputed unto the wickedness of men impugning piety against their conscience So the Masse was abolished after frequent deliberation after Luther against Carolstad the advice of Luther and with the Elector's consent and nevertheless Luther spoke against it Then they had abolished images out of the Church and left off auricular confession Luther was not content with these things and in four Sermons he reckoneth images among indifferent things and said Images if men worship them should be demolished otherwise they are to be tolerated ..... It is true nor can we deny that images are noxious because many do abuse them but they should not be condemned for that for some men are so mad to worship the sun and starrs should we therefore cast these out of heaven Carolstad hearing these words had a purpose to vindicate himself and Luther did earnestly entreat him to cease lest they be found to clash one against another Nevertheless as Scultet hath observed ex Carolst libell German Carolstad did accuse Luther that he would had have all men slaves unto his authority so that they should neither do nor write any good unless he were in the front And Luther tom 2. epist p. 56. speaking of Carolstad saith He would be a new Master upon a suddain and set up his ordinances among the people pressa authoritate mea There was a greater fault in Carolstad which Osiander hath marked in Epito Cent. 16. Lib. 1. c. 32. to wit at that time the Anabaptists said they had a command from God to kill all the wicked and to begin a new world wherein the godly only should have the dominion Carolstad approoves this fancy and when he saw that his authority was darkned by the respect of Luther he began to speak against the schools of learning and said All men should worke with their hands he would not be called as before Doctor Andrew but brother Andrew he throwes away his wonted habite and as a rurall man he brings wood on his back to sell in the town and at last joines with the Anabaptists Luther opposeth them mightily and after Carolstad was gone he brings into use again images for ornament and auricular confession but not with former strictness This was the beginning of their variance XIII At that time Luther heares that in Bohem some had propounded Luther writes un to Bohem. in their solemne assemblies to receive the Bishop of Rome's authority or else there would never be an end of their schisme contention Wherefore he wrote unto them in August An. 1522. saying Their name was odious unto him ere he knew that the Bishop of Rome was the Antichrist but now since God hath restored the light of the Gospell he judgeth far otherwise so that the Bishop and his Court are more offended with him then with them His adversaries had oft said that he had fled into Bohem as indeed he once purposed but he staied lest they had called his visitation a running away And now there is hope that the Germans and Bohemians shall professe the same Gospell and religion together Whereas many of them were sorry for the divisions amongst them it was not without just cause but if they shall revolt unto Popery the number of their sects shall waxe rather then be diminished as appeares by the Friers which are divided into so many Religions There is no better mean to cure that evill then if their teachers will set forth the doctrine of the Gospell purely and if they can not detain the people from revolting let them at least endeavour to keep still the Lords Supper wholly and keep the memory of John Huss and Jerom of Prague undefiled And albeit all Bohem shall make defection yet he will commend and set forth the true doctrine unto posterity In the end he beseeches and exhorts them to persevere in that estate of religion which they had hitherto defended with their blood and not by revolting to blemish the Gospell when it beginnes to shine upon other Nations And albeit all things be not well established among them yet God will not faile to stir up in due time some faithfull Minister to reforme religion if they continue constant VVhat answer they did return we have not found but it is most certaine they did not revolt saith Sleidan in Comment lib. 3. XIV The Gospell began to be avowed by many in that year In the Reformation in other places Court of Lewes King of Hungary God raised up George Marques of Brandeburgh to join with the Vratislavians in their supplication for liberty of Religion and so began the Reformation there Hartmund à Cronbergh a Noble man did prevail powerfully at Cronbergh The people of Strawsburgh were much commended that in the midst of many discouragements on every side they did receive Reformation by the preaching of Matthias Zellius and Symphorian an old man who had been many years priest of S. Martin's there and others after them who had also been priests or Monks John Froschius a Carmelite preached in Ausburgh Andrew Osiander in Nurimburgh and Gallus Korn a Franciscan joyned with him Hartman Iback à Monk of S. Catherin's having the favour of Amandus holtz-hausen and other Senatours preached in Frankford on Moen In Wessenbergh on the borders of Alsatia and the Palatinat began to preach Henry motherer a Priest and they called Martin Bucer from Wittembergh but in
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
follow The King replieth Martin Luther and John Caluin professed to differ from the Church of Rome in fourty Articles and of these 40. they differed between themselves in one only wherefore both parties should bend their mind first against the Pope that when he is overcome they may seriously consider confer and come to agreement in that article and so at last the Church may enjoy the primitive purity XLVI In the end of August An. 1561. according to the Decree of The Conference at Possiac 1561. that great Counsel began the publick Conference in Possiac the Prelates brought their Clergy from all parts of France to dispute the Articles in controversy and a safe conduct was granted unto these for the Reformation There was the King and his mother and his brother the Duke of Orleance and his sister Margarit and the King of Navar and his Queen and the Prince of Condee with other Peers the Cardinals of Lorrain and Turnon with arch Bishops and Bishops about 50. besids many Deputies from other Prelates and a great number of Popish Doctors from the Reformed Churches were sent Peter Martyr then Minister at Zurik Theodore Beza Minister at Geneve Augustin Marlorat Mi. at Roan Nic. Gelasius Jo. Merlin and others about twenty The Ministers began with a Supplication unto the King that the disputation might have places hortly and those conditions be observed the Prelates sit not as Judges but the King and his Counsellors by his authority should rule and order the Conference 2. that the controversies be examined according to Gods Word only 3. what ever shall be determined it should be written by the Kings Notaries in his publick Commentaries After some dayes the Queen promised in the Kings name that these should be performed The Prelates complain and said Such liberty to dispute should not be granted unto such who are already condemned Thus the dispute was differred some dayes The first Session began September 9. The King in few words did shew his grief for the troubles of the realm and exhorted them to declare what things had need of Reformation and he promised to maintain their liberties with no less care then his Ancestours had done The Chancellor did more fully shew that the Kings will is according to the endeavours of his Ancestors to remove controversies of Religion and albeit their aimes was such yet the success was not as they wished but rather more troubles waxed wherefore he wisheth now that all men would diligently apply themselves to setle these troubles in time for this end he had called them and in his Royal person did accompany them that all things both of doctrine and manners may be reformed especially by this publick Conference And to look for remedy from a general Councel it is as vain as if a sick man having sufficient helps at home would travell into the Indies for it we may provide better for ourselves then others of forrein Countries can do they know not so well our cause nor condition of our people and greater profit hath often come by National Councels then by the general Wherefore let the Disputants on both sides joyntly aime at concord in the trueth let not the greater party despise the lesser neither let any man use curiosities but judge of every thing by the Word of God only Albeit the wished fruit do not follow yet this good shall ensue that all pretext shall be taken from those who complain that they are condemned unheard c. Osiand Lib. cit c. 46. ex Beuther The Cardinal Turnon in name of the Prelats gave thanks unto the King and Queen and Princes that it had pleased them to call this Conference and to honour it with their presence But at that time he was not ready to speak of the matter propounded nor would speak of it untill first he were advised with his Collegues the Cardinals Archbishops and other Prelates and seeing the Chancellor had at Royal command delivered such words he craves a coppy in writ to the end they may consider of them The Cardinal of Lorrain craved the same The French Commentar Lib. 3. Then the Ministers were bidden to speak Theodore Beza fell down on his knies and prayed publickly then after the preface for attention he spoke generally of Religion and nameth some particulares wherein both parties agree then the differences 1. in the matter of salvation which we said he in name of the Ministers ascribe wholly unto Jesus Christ 2. we differ not in the necessity of good works but in the original from whence we are able to do them and what are good works and to what use are they done 3. of the authority and perfection of Gods Word 4. of the nature and number of the sacraments so of transsubstantiation and Ecclesiastical discipline In the end he fell on his knees again before the King and presented the Confession of faith which the French Church had penned An. 1555 and had presented unto King Francis In this oration when he was speaking of the Lords Supper he said If we consider the distance of place the body of Christ is so far from the bread and wine as heaven is above the earth At these words the Prelats were so commoved that they began a-disturbance and were silenced untill he had come to an end Then Turnon with indignation said For reverence unto the Kings command they had consented that those new-Evangelists should speak but not without sting of conscience for it was no doubt but they would vent things unworthy of the Kings most Christian ears and scandalous unto many Therefore the Prelats beseech the king that he would not believe the words of that fellow and suspend his judgement untill the Prelats shall give a clear demonstration of the trueth if he will appoint the time And if it had not been for reverence unto his Majesty they would not have heard that mans blasphemy but have gone away And they beseech the king to continue in the faith of his forefathers the which he prayed the Virgin Mary and all the Saints in heaven to grant Lib. cit The Queen being desirous to appease the Prelats said No thing should be done without the advice of the King and his Councellors and Parliament of Paris neither do they intend a change of Religion but to abolish dissensions In the next Session September 17. the Cardinal of Lorrain spake in name of the Prelats he made choise of two articles of doctrine of the Church and the Masse of the Church he said The Church consists not of the elect only because in the Lords barn chaff is mixt with the wheat and nevertheless the Church can not err but if some part do err the body should be preferred before a corrupt member if any evill shall creep-in we should have recourse unto antiquity and the Mother Churches amongst which the Church of Rome always hath had the first place If any thing be amiss in any particular Church against the ignorance of
Caspar Contaren Reynold Poole Peter Bembus and Frederik Fregosius who all were sensible that the Church needed some Reformation Then Martyr was restored to his liberty of preaching but could not enjoy it long time for he became dangerously sick and by the advice of Physicians the Superiors of his order seeing that the air of that City did not agree with him made him General Visitor of the Order In that Office he so demeaned himself that good men much commended his integrity constancy and gravity and others feared him yet durst not discover their malice Not long after in a publick Convention of that Order he was made Prior of a Monastery in Luca some consented unto this promotion out of love others thinking it would be his ruine because of an enmity between Florence and Luca. But he engaged the hearts of the people there that he was no less beloved then if he had been born among them In that Colledge were many learned men and hopefull youths and he took care that the younger sort were instructed in the three languages for which end he had Paul Lacisius of Verona to read Latine Celsus Martinengus to read Greek and Immanuel Tremellius the Hebrew and for Divinity he himself daily expounded the Epistles of Paul and every night before supper he expounded a part of the Psalms Very many of the City of the Senators and Nobility resorted unto his Lecturs and he preached publickly every Lords day The enemies of the trueth could not endure him and laid snares for him nor could conceil their malice When he was admonished by his friends he chused to leave them and went to Strawsburgh What fruit his teaching brought forth may be known by this that in one years space after his departure eighteen Fellowes of that Colledge left it and went into the Reformed places among whom was Celsus Martinengus afterwards Minister of the Italian Church in Geneva Hieron Zanchius Im. Tremellius c. Many Citizens also went into exile voluntarily that they might enjoy the trueth in safety Ex Vita â—e Martyris Another instance was in Bonnonia in the year 1554. the Popes Governours attempted to make innovations there which the people would not receive contrary to their former Lawes The Innovators said They were not tied to former Lawes but had authority from the Pope who is King of the Countrey and may change statutes and ordinances without consent of the people Against this tyranny both the learned men and the people opposed themselves and in the Monastry of the black Friers was a generall Convention where Thomas de Finola Rector of the University set forth this Position All Rulers whether Supreme or Inferiour may and should be reformed or bridled to speak moderatly by them by whom they are chosen confirmed or admitted to their Office so oft as they break that promise made by oath unto their subjects Because the Prince is no less bound by oath unto their subjects then are the subjects unto their Prince and it should be kept and reformed equally according to Law and condition of the oath that is made by either party Vicenâ—ius de Placentia sustained this Position And when all reasons that the Popes Governors could alledge were heard the Pope was fain to take up the matter and did promise not only to keep the liberty of the people but that he should neither abrogate any antient Statute nor make any new one without their consent The Histor of the Reformation of Scotland Pag 399 edit Edinburgh 1644. which was writen by Jo. Knox albeit somesentences have been added by another after him At that time John Craig a Scotish man who afterwards was Minister of Edinburgh of whom mention is made hereafter was a Monk and considering the common doctrin of justification by works did not approve it and shewed unto an old Monk his arguments in the contrary The old man said It is true as you say but be silent lest you fall into danger for the dayes are evill But such was the mans zeal unto trueth that he could not contain himself and for this and other things that he taught he was carried to Rome and cast into prison with many hundreds more in the time of Paul 3 but they all escaped that night of the Popes death when the Citizens broke up the prisons XLIX John a Lasco a Noble man of Poland intending to see other Nations went to Zurik there he was easily perswaded by Zuinglius to betake himself Reformation in Poland to the studie of Divinity and where as he might have been advanced unto honour in his native Countrey yet such was his love to Christ and hatred to Popery that he choosed to embrace that Religion which hath it's soundation upon the Word of God In the year 1542. he was called to be Pastor at Embden the next year Anna the widow Countess of Oldenburgh invites him to reforme the Churches there which he endeavoured with great diligence Afterwards Edward King of England sent by information of Cranmer for him to be Preacher unto a Dutch Church at London In the first year of Queen Mary he obtained leave to return beyond sea a great part of his Congregation went with him and Martin Micron another Preacher to Copenhagen but the King would not suffer them to stay within his kingdoms unless they would embrace the doctrine of Luther concerning the local presence of Christs body and use the ceremonies ordained by him For the same cause they were refused by the Hans-towns and Churches of Saxony At last that vexed congregation was received at Embden Then he would visite his own Countrey after twenty years absence there he found many affecting a Reformation but few Preachers The Popish clergy sought by all means to destroy him or to have him bannished and they accused him unto the King for an heretick The King said Though they called him an heretick yet the States had not decerned so and he was ready to cleare himself from such imputations In the year 1557. a Parliament was assembled at Warsaw there was great contention for Religion The Princes whom they call Vaivodes crave that the Augustan Confession should be established The Bishops strove against it so that the Princes could not obtain any liberty Nevertheless after the Parliament they caused the Gospel to be preached in their own Provinces without the Kings permission John á Lasâ—o impugned the doctrine of the local presence and caused the trueth which the adversaries called Calvinisme to be received by many and unto this day that Church is miserably rent the King and most part are Popish many are Anabaptists few are Ubiquitaries yet a great many hold constantly the sounder Trueth L. When the Kings of Spain had subdued the Sarracens who had continued The Reformation in the Netherlands there some hundred years and expelled them out of the realm many of them not willing to leave the countrey fained themselves to be Christians and afterwards they were convinced to despise
none So the Reformed Religion only hath place in the Churches The Provinces of Holland and Zeeland held their first Synod at Dort An. 1574. and all the seven had their first Synod at Middelburgh An. 1578. in which they did agree on the order in the Churches Concerning which two Synods I shall subjoyn the words of the Provincial Synod of South and North Holland held at Harlem in the year 1582. as a summary of them both and of other particulares These are The almighty and mercifull God had in the year 1566. under the sad affliction which was then prepared for the Netherlands graciously shew'd a blink of the truth of his Gospell untill this time here and there in privat preaching but the world's unthankfulness and sin did theÌ„ turn away that grace of God and many honest persons when others fled the Land did readily suffer the Spainish tyranny over the Land through the just judgement of God whereby not only the publick exercise of â—he true Religion was no way permitted but also it was most strictly forbidden in privat and punished with intolerable edicts and torments Nevertheless our good God according to his wisdom and goodness hath contrary to all the power of Satan and his instruments in the time of that cruell persecution discovered by many more and more the idolatry superstitions and errors of Popery and did enlighthen them with the knowledge of his trueth with great hazart of their goods bodies and lifes and they prayd zealously unto God that he would look upon their affliction and deliver them as at last it is come to pass without the Counsel and wit of any men for when the persecution was come to the highest those who had seen with their eyes the persecution of the Christian Church and truth of the Holy Gospell yea who in their ignorance as we many certainly think at least of many had willingly suffered themselves to be abused as instruments thereunto that those I say have resisted the Spainish government and refusing those unreasonable exactions have begun to consider of their priviledges and former liberties seeing it was intended not only to root out the true Religion but likewise to bring into perpetuall slavery all the indwellers of the Netherlands both spirituall as they were wont to speak and Politicks of high and low degree citizens and merchants tradesmen and others with wifes and children And the matter was so far brought after that our just supplications were not accept nor heard that some both without and within the Land though with a smal beginning did gainstand the tyranny By those hath the Lord God who heard the prayers of the faithfull and in this age of the world of his mercy gathered unto himself a Church within these Lands and wrought another work in setting up by them in the midst of those troubles his Gospell and causing it to be preached again first in Holland and Zeeland Which when many who hethertils knew nothing of the Gospell saw with pleasure and untill that time had been silent for they were slack in the just cause to fight for the priviledges and freedom of the Land and to defend them and did find themselves unable to resist them who loved the Gospell for this cause those people were willing to apply themselves with all faithfulness to defend the liberties of their native Land seeing that also they might serve God with a pure conscience when God had opened a way thereunto What other motives were to joyn unto this cause is needless to repeat Yea God hath given the grace that by those foresaid meanes he hath not only made a beginning of maintaining our Civil liberty against the Spanish goverment over all the Netherlands howbeit the matter was weak and miserable to the end the glory of our deliverance should be given unto God only but he hath also more and more promoted the preaching of the Gospell in Holland and Zeeland by adjoyning the Lords the States of the Land and his Princely Excellency to delight therein and as some had adjoyned themselves unto the Christian Church so have they also seeing that the Land might heerby by the better defended from the enemy received and sufficiently established the publick exercise of the Reformed religion by publick edicts and other furtherances and so Popery is set off here and there by degrees and at last the exercise thereof is forbidden Therefore necessarily the ordinances of the Church that were privatly used under the persecution must be made known unto other preachers who are accepted out of Popery or otherwise because the Churches are numerous to the end there may be an unity in pure doctrine and uniformity of Service and the Church and their leaders may increase and be perfited in godliness of conversation For which end a Synod or assembly of Ministers and Elders out of all the Churches in the Provinces of Holland and Zeeland by the knowledge and approbation of his Princely Excellency and of the high States of Holland Zeeland was called to Dort Where after conference in the affaires of the Church and amending of some enormities that had fallen out a form of administration and government of the Churches was appointed so far as they could in time of the grievous warrs where with these Lands were then burdened But after that it is remarkable that some persons being driven either through their weakness or through dregs of Popery or of any other sect which have retarded the Gospell thought it not good that in the Church should be such ordinances and a Consistory that is an assembly of Ministers Elders and deacons but would rather that Ministers should only preach and administrat the sacraments admitting every man without difference c. and that the Magistrats should set off and on the Ministers and rule the Churches as they shall find usefull expedient And this was done under the shew of liberty of conscience And it was also said that the Ministers were beginning a new Monkery whereby in progress of time they would become Masters over the Magistrats as it was in Popery By these words plausible and acceptable unto the world other thoughts were brought upon the Gospell and the advancement of it was hindred But these had not considered that the offices of the Magistrats and of the Ministers were distinct and as unto the Magistracy which is a service of God belongs the government of life and the protection of both the Tables of Gods law under which is comprehended that they should advance Gods trueth by their defence and maintainance So unto the Ministers who in other causes are subject with body and goods unto the Magistrats belongeth their proper office which they have from God to inform teach stirr up exhort and move the consciences of men unto holiness not according to the mind or will of any men but after the direction of the Gospell to do their best endeavours And that the Church of Jesus Christ in the administration of
the worde and sacraments and other things belonging thereunto doth acknowledge neither Pope nor any humane Magistracy nor the Preachers themselves for Head and Lord but only Jesus Christ after whose lawes will and commandements the Church should be ruled and unto whom both Preachers and Elders and deacons and also the whol Christian Church of whatever rank should be obedient But it were longsom now to declare this it is sufficient to hint it in a worde If the liberty and ministry of the Churches should absolutely depend upon the Magistrats and their commandes a great confusion would follow the purity of doctrin might soon decay all enormities abound and piety would fail as by the grace of God the greatest part of the Magistrats do well understand and may know yet better when they shall duly hear the answer of the Churches against the unjust complaint of some who seem to stand for Libertinisme more then for Christian liberty for when there is no end of their complaints and as it shall be found true they with their written and printed Remonstrances will not be directed by the High States themselves so the Church must apologize for the cause of Christ and his Gospell howbeit wee do it not unwillingly and would rather plead it by word of mouth But to return unto the purpose it hath so far come that it hath been propounded unto his Princely Excellency and the high States as reasonable that in no town or willage should be any convention or consistory but with advice of the Magistrats of the towns or of the States by which the meetings and Ministry of the Church should be brought into great danger but his Excellency and the States understanding the cause better have established the former ordinances and administration whereby it may be seen that the Churches have increased and multiplied Afterwards by the pacification of Ghent and by the death of those great Commanders then Governors of the other Netherlands it came to pass that not only in Holland and Zeeland was Popery forsaken and the preaching of the Gospell accept but also the good subjects in Brabant Flanders Gelderland Friseland the bishoprik of Utrecht the land of Overisel c. have begun to embrace the trueth whereby in some places publickly in other places howbeit privily in houses yet in great assemblies of people and also with the knowledge and consent of the Magistrats Gods worde is preached c. So far there Before that time Gaspar Colhaes a Minister at Leiden who had been a priest in time of Popery and yet had professed the Reformed Religion in time of the persecution had made no small sturre for the government of the Church as he had also retained other dregs of Popery and other preachers likewise So that the Churches of the Netherlands was seldom free of one stichler or other yet alwise maintained and keept pure by the vigilancy of Synods and by protection of Magistrats from the corruption of such subdolous Ministers In time of the troubls moved by Colhaes the States of Holland called for one Minister out of each Classis and sent two Commissioners Gerhard van Wingaerd and Leonard Caesenbrood unto them requiring them to shew the form of the Church-government and to shew the distinction between the Civil and ecclesiastical government Those answered The Church-discipline was considered and penned by the Synod at Dort in the year 1578. which was authorized by the High The distinction of Magistracy Ministry States And they had been traduced unjustly that they would have usurped dominion over the Magistrates for they acknowledge themselves to be subject unto the Magistrats as any other subjects are both for body and goods except only that according to Gods worde they may exercize the Office committed by God unto them conform unto the writings of the Prophets Apostles As for the distinction of the Offices they gave it in write whereof the authentick copy Triglandius Lib. cit saith he hath not seen but he gives the summa of it from another to wit Both Offices are ordained by God both are preservers of godly righteousness both should be reverenced for conscience sake The Magistrate should not only preserve godly righteousness but provide for the commonweel-fare in which respect Church-men as well as others are subject unto them in body goods the Magistrat's Office is to establish and promote by their authority and example so far as concerneth the outward man that Gods Worde be obey'd but the Office of Ministers is to set that Worde before the people with faithfull teaching and godly conversation The Office of the Magistrat is to compell the despisers and falsefiers of Gods word that they hinder not the outward peace of the Church and if any do disturbe it to punish them with imprisonment or other punishment in hody or goods And the ministers should exhort the people in Christ's name to serve God peaceably and to shew forth their dutifull regarde of Gods worde and should call unto repentance the inward man that is the spirit or soul with spirituall weapens that is by preaching eternall life and threatning everlasting death The Magistrats office is to ordain punishment in body and goods and according to circumstances of oceasions to mitigate or straiten them And the Ministers should prudently exercize the exhortations and menaces that are prescribed in Gods Word and the excommunication The Magistrate should provide that the external peace of the Church as the Civil peace be keept safe and as occasion requires to punish the transgressions of the disturbers And Ministers should endeavour out of love that according to the rule of discipline in Gods Worde the souls of offenders may be brought unto salvation The Magistrate should preside when punishments of life or goods are handled And Ministers govern in the Church-counsell when matters of conscience are judged The Ministers and Church-counsel should appoint the discipline of the Church according to the rule of Gods Worde and the Magistrate hath power by himself whether present or absent to examine it and if he dissallow any thing therein he may commande the Church-men to reform it according to Gods Worde The Magistrate as also the Church hath power to seek and to use their authority if need shall be that Ministers of the Worde be called and the Church be provided with them and also to punish the faults even in the pulpit that deserve Civil punishment and it is the office of Ministers and Elders to choose persons sufficient for the office and then to present those before the Magistrate that he may approve them if there no be lawfull impediment which then should be confirmed by the Ministers When the Church shall be troubled with any division it is the office of the Magistrate to call together a Church-assembly and to rule it as concerning the external action But when the Church is in peace it belongs unto the Ministers to call the Ecclesiasticall assemblies and to preside in
Lions at Roan Diep Meausia Orleans and other parts within one month 30000 Thuan Li. ciâ— and in that year above 100000 Protestants were massacred Th. Rogers in the preface of The Catholick doctrine Not only were the Protestants murdered that way but many others for privat malice or avarice of the executioners Some of the Governors refused to obey that command as Claudius Count de Tende when he had read it said He would obey the former edict but he doubted that this other was only coloured with the Kings name Therefore at the Kings command he was poisoned at Avenion within few dayes Mons Sautheram Governor of Auvergne refused saying He was the Kings Lieutenant for execution of justice and not to be a hang-man Additions to the 10 book of French Commen Great mirth and processions were at Rome when the Pope heard of those massacres By the Kings commande horsemen were dispatched into all parts that no Governor be absent from his charge and to watche and warde diligently and to search narrowly all the assemblies of the Reformed and to punish them without exception In all parts of the realm they were apprehended who keept their houses upon trust of the Kings protection many were murdered and all almost were robbed as if they had been vanquish'd enemies so that nothing seemed to remain unto them but utter confusion On the 10 day of September Charles sent for the Prince of Condee and willed him to choose one of three either Masse or death or perpetual prison He answered He would never choose the first and he left the other two unto the Kings pleasure Thuan. lib. 53. Before he obtained liberty he was induced to subscribe that abjuration whereof a copy is in the 10 Book of the French Comment So did Henry King of Navarsway with the times These two easily without petitioning received pardon from Pope Gregory XIII by intercession of King Charles In the dayes of the late Queen of Navar had been an assembly in Bearn and by free consent of the States the Masse was discharged throughout all that realm but then in the year 1572 October 15 king Henry published a contrary edict forbidding the Reformed Religion and he sent Mons Grammount granting leave unto the Reformed to sell their lands within a year and then remove or to conform themselves The people were not moved by these Letters and said These letters were extorted from the king in his captivity Thuan-ibi Nevertheless those examples moved many who were thought to love the Religion to profess the contrary The cities Rochell Montauban Sanser Anduz and other towns in Vivaretz and Sevenatz continued constant but it seemed unto many of themselves great folly joyned with madness after so great overthrow of all the Nobility and so many others to think upon any defence when scarce any Noble man durst owne the Religion and not a few said It is not lawfull that subjects should bear arms against their king albeit he be wicked as it had appeared by the success â—n a word all of them were uncertain what to do and inevitable destruction seemed to be brought on the Church in France the chief men were gone they had no help from Germany nor England as before yet the helping hand of God appeared in due time French Comment lib. 11. The king sent Noble men unto those Cities commanding them to receive garrisons and a Lieutenant They were all perplexed on both sides death seemed to be at hand they were resolved to yeeld but fear made theâ— to delay The citizens of Castre received a garrison upon trust of the kings promise they were all put to the edge of the sword with no less cruelty then others before Rochell was ready to have given obedience but when they were informed of that false cruelty or cruell deceit they refused to render and so began the fourth warrs in France with the seege of Rochell and other parts were invaded with hudge violence It was the Divine providence that the Nobility failing he alone might be known the author of the work The particulars are described in the book last mentioned and would go beyond my purpose to repeat them I will only touch the seege of Rochell and the end of those warres The seege continued seven months in it two things are very remarkable first notwithstanding all the Ordinance and battering picces that were discharged against them to the number of 6000. shot only 25. Rochellers were slain and how many of the beseegers were slain it is uncertain but it may be coniectured that 132. Commanders were killed of whom the chief was Claude Duke d' Aumale uncle of the Duke of Guise March 3. 1573. The greatest assaults were seven The other remarkable thing is the poorest sort of the town began to want bread and a new sort of supply was furnished unto them to wit every day in the river they had plenty of fishes Surdones which they had never seen before and the same day that the seege was raised those wereseen no more So both rich and poor had plenty within and the Kings Army without was grieved with famine Wherefore Charles sent word unto his Brother Henry commanding him either to take-in the town instantly if it be possible or to leave it in Aprile He continued two months longer untill word was brought that he was chosen king of Poland In the mean while Sanserre suffered a hard seege that parents did eat their own little ones A general peace was proclamed and liberty of Religion was granted in July An. 1573. Thuan. Lib. 54. The edict of pacification was conceived in generall terms without naming any city those of Nismes and Languedoc took exception at that thereupon all the Protestant towns wrote unto the Duke of Aniow giving him thanks for the peace and beseeching him to procure unto them leave to assemble in a fit place to the end they may know the particulares of the pacification in convenient time and that he would grant them his Letters patent for their assurance Then many conveened from all parts of the realm as the time would suffer and so they provided for themselves Fre. Commen Lib. 12. The next year Charles died in that book it is written of his death thus Certain it is that he died of a bloody flixe and it is reported for truth by the greater part that the blood is hued out of sundry parts of his body and in his bed he could have litle rest but horribly blasphemed the name of God which he was wont to do even from his childhood Thuan Lib. 57. witnesseth of his unrest and affrighments in the night and that heendeavoured to setle it by musick And because it was suspected that he had been poisoned to the end he might vomit the blood with the more ease he was bolstered up with pillowes that his feet lay higher then his head Another hath comprised the cause and manner of his death in those verses Naribus ore oculis atque auribus
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
preachers should be placed oppidatim how can it well be thought that three or four preachers may suffice for a shire ...... Some there be that are mislikers of the godly Reformation in Religion once established wishing indeed that there were no preachers at all and so by depriving of Ministers impugne Religion Non aperto Marte sed in cuniculis much like the Bishops in your Fathers time who would have had the English translation of the Bible called-in as evill translated and the new translation to be committed unto them which they never intended to perform A number there is and that exceeding great altogether worldly-minded ...... And because the preaching of Gods Word which to all Christians conscience is sweet and delectable to them having Cauterizatas conscientias is bitter and grievous ..... they wish that there were no preachers at all but they dare not directly condem the office of preaching so expresly commanded by Gods Word for that were open blasphemy they turn themselves altogether and with the same meaning as others do against the persons of them that are admitted to preach But God forbid Madam that you should open your ears unto any of these wicked persuasions Cum defecerit Propheta dissipabitur Populus saith Salomon Prov. 27. Where it is thought that the reading of godly Homilies set forth by publick authority may suffice the reading of these hath it's commodities but it is nothing comparable to the office of preaching ...... These were devised by godly Bishops in your The use of the Book of Homilies brothers dayes only to supply necessite by want of preachers and are by the statute not to be preferred but to give place to Sermons wheresoever they may be had and were never thought in themselves to contain alone sufficient instruction for the Church of England For it was found then as it is now that this Church had been by appropriations not without sacriledge spoiled of the livings which at the first were appointed to the office of preaching or teaching which appropriations were first annexed to Abayes and after came to the crown and now are disposed to privat mens possessions without hope to reduce the same to the original institution ..... Concerning the second point which is of the learned exercises and conferences amongst the Ministers of the Church I have The exercise of Ministers consulted with diverse of my brethren the Bishops who think of the same as I do a thing profitable to the Church And therefore expedient to be continued and I trust your Majesty will think the like when you shall be informed of the matter and order thereof what authority it hath of the Scriptures what commodity it bringeth with it and what discommodities will follow if it be clean taken away The authors of this exercise are the Bishops of the Diocess where it is used who by the law of God and by the canons and constitutions of the Church now in force have authority to appoint exercise to their inferior Ministers for encrease of learning and knowledge of the Scriptures as to them seemes expedient for that pertaines ad disciplinam Clericalem So after he hath spoken of the matter and order of that Exercise and the ground of it from 1. Sam. 10. and 1. Cor. 14. he addeth This gift of interpreting the Scriptures in S. Pauls time was given to many by a special miracle without study ...... but now miracles ceasing men must attain to the Hebrew Greek and Latin tongues ...... by travel and study God gives the increase So must men attain by the like means to the gifts of expounding and interpreting the Scriptures and amongst other helps nothing is so necessary as these above named exercises and conferences amongst the Ministers of the Church which in effect are all one with the exercises of Students in Divinity in the Universities saving that the first is done in a tongue understanded to the more edifying of the unlearned hearers Howsoever report hath been to your Majesty concerning these exercises yet I and others of York whose names are noted as followes 1. Cantuariensis 2. London 3. Winch 4. Bathon 5. Lichfield 6. Glocester 7. Lincoln 8. Chester 9. Exon 10. Meneven alià s Davids as they have testified unto mee by their Letters have found by experience that these profits and commodities following have ensued of them 1. The Ministers of the Church are more skilfull and more ready in the Scriptures and more Apt to teach their flocks 2. It withdrawes them from idleness wandring gaming c. 3. Some afore suspected in doctrine are brought to the knowledge of the truth 4. Ignorant Ministers are driven to study if not for conscience yet for shame and fear of discipline 5. The opinion of lay men touching the ableness of the Clergy is hereby removed 6. Nothing by experience beats down Popery more then that 7. Ministers as some of my brethren do confess grow to such knowledge by means of those exercises that where a fore were not able Ministers not three now are thretty able and meet to preach at Pauls cross and 40 or 50 besids able to instruct their own Cures so as it is found by experience the best means to increase knowledge in the simple and to continue it in the learned Only backward men in religion and contemners of learning in the countries abroad do fret against it which in truth doth the more commend it The dissolution of it would bâ—eed triumph in the Adversary and great sorow and grief unto the favorers of Religion contrary to the Counsel of Ezek. 13. 18. Cor justi non est contristandum Although some have abused this good and necessary exercise there is no reason that the malice of a few should prejudice all abuses may be reformed and that which is good may remain Neither is there any just cause of offences to be taken if diverse men make diverse senses of one sentence of Scripture so that all the senses be good and agreable to the analogy and proportion of faith for otherwise we must condemn all the antient Fathers and diverse of the Church who most commonly expound one and the same text of Scripture diversely and yet all to the good of the Church .... Because I am well assured ..... that these exercises for the interpretation of the Scriptures and for exhortation and confort are profitable ......... I am inforced with all humility and yet plainly to profess that I can not with safe conscience and without the offence of the Majesty of God give my assent to the suppressing of these exercises much less can I send out any Injunction for the utter and universal subversion of the same I say with Paul I have no power to destroy but only to edify and I can do nothing against the truth but with the truth If it be your Majesties pleasure or for any other cause to remove me I consider with myself Quod horrendum est incidere in manus Dei viventis
answered that her Ma. thinks it no way reasonable that she should defraud herselfe of so great a part of the patrimony of the Crown as to put the patronage of Benefices forth of her hands for her necessity in bearing her Port common charges will require the retention thereof and that in a good part in her own hands Nevertheless her Majesty is well pleased that consideration being had of her own necessiâ—y and what may be sufficient for the reasonable sustentation of the Ministry a speciall assignation be made to them in places most commodious With which her Majesty shall not medle but suffer it come to them To the third article it 's answered that her Majesty shall do therein as shall be agreed by the States in Parliament To the fourth Her Majesties liberality to the poore shall always be so far extended as can be reasonably required at her hands To the fifth and sixth articles her Majesty referreth the taking order therein unto the States assembled in Parliament The Nationall assembly conveenes The IX Assembly in Edinburgh Septemb. 25. Jo. Erskin is chosen Moderator The answers of the Queen weregiven unto the Assembly and ordained to be registred And they return this answer First where her Majesty sayth that she is not persuaded in religion nor that she understands any impiety in the Masse ...... It is no small grieff to the Christian hearts of her godly subjects considering that the Trumpet of Christs evangell hath blown so long in this Countrie and his mercy so plainly offered in the same that her Maj. remaines yet unpersuaded of the truth of this our religion for our religion is nothing els but the same Religion which Jesus Christ hath in the last dayes reveeled from the bosom of his Father where of he made his Apostls Messingers and which they have preached established among his faithfull untill his coming again and this differeth from the impiety of the Turks the blaspheny of the Jewes and the vain superstition of the Papists in this that only our Religion hath God the Father his only Sone Jesus Christ our Lord and the Holy Ghost speaking in his Prophets Apostls for the Authours thereof and their doctrine promise for the ground of it The which no other religion upon the earth can justly alledge or plainly proove yea whatsoever assurance Papists have for their religion the same have the Turks for maintaining their Alcoran and the Jewes far greater for the defence of their ceremonies whither it be antiquity of time consent of people authority of promises great number or multitude consenting together or any other the like cloakes that they can pretend And therefore as wee are dolorous that her Majesty in this our religion is not persuaded so most humbly wee require in the name of the Eternall God that her Highness would embrace the means whereby she may be persuaded of the truth which presently wee offer unto her Grace alsweell by preaching his word which is the chief means appointed by God to persvade all his chosen children the infallible truth as by publick disputation against the adversaries of this our religion and the deceivers of her Majesty whensoever it shall be thought expedient unto her Grace As for the impiety of the Masse wee are bold to affirm that in that idoll is great impiety from the beginning to the end it is nothing els but a mass of impiety the author or Father thereof is but man the action itself the opinion thereof the hearets and gazers upon it do avow sacriledge pronounce blasphemy and commit most abominable idolatry as wee have ever offered and now offer ourselves to prove most manifestly And where her Majesty esteems that the change of religion shall dissolve the confederacy and alliance that she hath with the King of France and other Princes assuredly Christs true religion is the undoubted bond to knit up perfect and sure confederacy friendship with Him who is King of all Kings and hath the hearts of all Princes in his hand which should be more precious unto her Majesty than the confoederacy of all the Princes of the earth and without which neither confoederacy love nor kindeness can endure Concerning her Majesties answer unto the second article where she thinks it not reasonable to defraude herfelve of the patronage of Benefices and that She is minded to retain a good part of the Benefices in her hand for support .......... Our mind is not that her Majesty or any other patron should be defrauded of their just patronages but wee mean whensoever her Majesty or any other patron do present any person unto a Benefice that the person presented should be tryed examined by the judgement of learned men of the Church such as are for the present the Superintendents and as the presentation unto the Benefice appertaines to the Patron so the Collation by law and reason belongs unto the Church and the Church should not be defrauded of the Collation no more than the Patrons of their presentation for otherwise if it bee lawfull to the Patrons to present whom they please without tryall or examination what can abide in the Church of God but meer ignorance As for retention of a good part of the Benefices this point abhorreth so far from good conscience of Gods law as from the publick order of all common lawes that wee are loath to open up the ground of the matter by many words but wee most reverently wish that her Majesty would consider the matter with herselfe and her wise Counfell that howbeit the patronage of Benefices may appertain unto herselfe yet the retention thereof in her own hands undisponed to qualified persons is both ungodly and contrary to all publick order and brings finall confusion to the souls of poor people who upon those means should be instructed in their salvation And where her Majesty concludes that she is content a sufficient reasonable sustentation of ministers be provided by assignations to them consideration being had of her necessity as wee are altogether desirous that her Grace's necessity be considered so our duty craves that we should notify to her Majesty the true order that should be observed to her in this behalf which is The tiths are properly to be reputed the patrimony of the Church out of which before all things they that travell in the Ministry and the poor indigent members of Christs body should be sustained the churches repaired and the youth broughtup in good letters which things being done then other reasonable necessity might be supported as her Majesty godly Counsell can think expedient And wee can not but thank her Majesty most reverently for her liberall offer of her assignation to be made unto the Ministers which as yet is so generally conceived that without more speciall condescending upon the particulars no execution can follow and therefore wee most humbly crave of her Majesty that these articles may be reformed ..... Beseeching God that as they
two desire to be marryed because they have attestation of two insuspect witnesses which testify that they heard the first mans Captain declare that he was slain in Denmark on such a day of Aprile last Whither may these parties be married In respect they are guilty of adultery and so had sinned before they knew of the mans death they should not be marryed II. A. man being forewarned that he should not marry his uncl's wife was marryed in the Chapell-Royall What order should now be taken with them Their names should be delated unto the Migistrate that they may be punished as incestuous III. Severall persons are divorced for adultery and the offending parties seek marriage Ans All Ministers should be admonished that they marrie none such under pain of deprivation 5. It is ordained that every Superintendent shall cause summon all bishops abbots or whatsoever Benefiâ—â—d persons being of the Church who receive tiths and feed not a flock as their charge and where no Superintendent is that the nearest Superintendent shall send his letter to the Minister next adiacent To summon such persons to compear at the next generall assembly to hear and know the ordinance of the Church in that case By the first particular of this assembly and the Supplication it appears that the Queen would yeeld somewhat to Protestants and Papists for her own ends and The history of Reformat shewes that the arch b. went to Edinburg in January following having the company of 100. horsemen or more intending to take possession according to his late gift but when three or four of the Counsell went to him and told him if he attempt to do it trouble may arise he was persuaded to desist Next from that Letter unto the Bishops of England it appeares what sturre was there at that time as also the same year 5. cal Jul. Beza wrote his eight epistle unto the Bishop of London Against the reinducing of Popish abolished rites it is long but I shall only touch some passages of it I think saith he that men should not desert their churches for such vestures but first I do judge that many things in themselves indifferent are to be reckoned among superstitions or certainly among these things that tend to superstition because of the opinion of worship which can not be eschued Next it is to observed that some things may be suffered for the infirm Not a These rites had bin left off which when they are once removed should not be restored at all because thus were not to trke away weakness but rather to increase it when it is in some measure taken away and as it were to recall it when it is away and therefore I marvell not that some are more nice to restore things than they were before these were removed And further it is a vainthing to pretend infirmity in that Kingdom where the Gospell had been preached and received so many years and confirmed with the blood of so many excellent Martyres for if the Apostle did justly rebuke the Galatians that when they had begun in the Spirit they would return to the flesh how much tather might that be said of you Englishes if when yee have begun in the Spirit yee would fall back not as they unto flesh that is the rites of Moses whereof God was the Author but unto nugas quisquilias the trifles of humane traditions which God forbids And this I will not say that if these do sin which chuse to leave their churches rather than suffer such things to be thrust upon them against their consciences these are far more guilty before God and his Angels who will have flocks deprived of their Pastors and the foundation of horrible dissipation laid in the Churches being deprived of their Pastors rather than see ministers otherwise blameless cloathed in this habite rather than that and hungrie sheep shall have no food if they will not take it with geniculation or bowing of knees Beza speakes there as also in his twelth epistle more largely and of other particulares but all such writing was in vain for some bishops continued in their wilfulness as appeares by an epistle of Zanchius written from Heidlberg Septemb. 10 1571. at the order of that religious Prince Palatine as he writes unto Queen Elisabeth where he saith To bring back these rotten raggs and other rubbish of the Popish Church at this time into the Church what is it els but to give a fair occasion unto the Papists to harden themselves and their followers in their superstitions and truly as it were to push them thereunto let us then hearken what the Prophet said unto Josaphat aiding A chab Dar thou help the wicked and love them which hate the Lord therefore wrath from the Lord shall be upon thee And what other is this but to call back the weak from the studie of pure religion and privily bid them return into Egypt for infirm persons are easily brought back into impiety seing naturally wee are inclined unto superstition c. V. Before I goe fore ward let us mark the speciall providence of God in The admirable providence of God seen in the Reformation of Scotland Reforming the Church of Scotland as hath been declared and that in two particulares I. the Ministers were wrestling in zeal of the Reformation both of Doctrine and manners wrestling I say with pouerty and against wordly power yet not by violence but by cleaâ—ing fast to Gods word by supplications both unto God and to the aduerse power for excepting John Erskin who was an antient Baron all or most part of these Ministers were of no patrimony John Knox had waited on George wishart the Martyre John rowe was a Frier at Rome and was sent An. 1559. as Nuntio into Scotland and when he sawe the differences in the country in steed of agenting the Pope's business he turned preacher John Craig was a Dominican at Bononia where finding the Institutions of John Caluin he embraces the truth in them and one day conferring with an old man in the Monastery he was confirmed by him in the same truth but withall was warned that he make not his mind known because the times were perilous nevertheless he would not dissemble and was as an heretick sent to Rome and after examination was imprisoned and lay there in great misery the space of nine months then giving a clear confession of his faith before the Inquisitors he was condemned to be burnt August 19. The same night Pope Paul IV. dieth and in a tumult of the people all the prisons were broken up and the prisoners set free among others this man escapes and at last comes home Iohn Willock and Christopher Goodman had been preachers in England and in Queen Marie's persecution fled into Scotland Iohn Dury had been a Monk in Dumfernlin and so many others were Monks in severall parts of the Nation So they had no earthly riches nor authority and yet it pleased God by such
weak instruments to make his glory so sensibly appear in the Land that I may boldly say Mercy and trueth righteousness and peace had never since Christs coming in the flesh a more glorious meeting and amiable embracing on earth even so that the Church of Scotland justly obtained a name among the chief Churches and Kingdoms of the world A people sitting in darknes hath seen a great light and unto them who sate in the region of death light did spring up As the darknes evanishes at the rising of the Sun so God made all adverse power give way unto these weake instruments by degrees as followes more clearly To what Nation under heaven since the Sunne of righteousness had shined upon the most part of Europe hath the Lord communicated the Gospell for so large a time with such purity prosperity power liberty and peace The hottest persecutions had not greater purity the most halcion times had not more prosperity and peace the best reformed churches in other places scarcely parallelled their liberty and unity And all these with such continuance that not only hath He made the trueth to stay there as He made the Sun to stay in the dayes of Josua But when the cloud of iniquities did threaten a going down in his mercy he hath brought back the glorious sunne by in any degrees Christ not hath only been one and his name made known in respect of his propheticall office for information of his priesthood for the expiation of sins and for intercession But also had displayd his banner and hath shewd himself few can say the like a Soveraigne King in the Land to govern with his own Scepter of the Word to cutt off with the Civill sword all moniments of idolatry and superfluity of vain rites and to restore all the meanes of his Worship in doctrine Sacraments and discipline to the holy simplicity and integrity of the first pattern shewed in the mount from which by that wisdom of man which ever is foolishness with God they were fearfully and shamefully swerving II. Another particulare is Some Noble men namely Lord James Steward and others were very zealous for the Reformation at the first but when they were accustomed with the aire of the Court they cooled were for toleration of the Masse and relented for their preferment as hee was made Earle of Morray and others became officers of State The Ministers admonished them and threatned them for their lukewarmness They despised admonitions and would not use the preachers so familiarly as before they were wont though none of them turned Papist excep the Earle of Bothwell and they heard the preachings When the Queen intended to marry Henry Stuard sone to the Earle of Lennox and sought not the consent of the Parliament they oppose her marriage and therefore were all exiled and fled into England Thus God made the threatnings true but in mercy to the Land he wondrously brought them back when variance fell betwixt the King and Queen the King recalleth the exiled Noble men of purpose to make himselfe the stronger by them And when the King 1567. was murthered on February 9. by the Earle of Bothwel and the Queen married that Earle these same Noble men with other stood in defence of the young Prince that he came not into the hands of him who had killed his father They went to the fields with armies on both sides and the Queen's Army was the stronger but they were strucken with such feare that without stroak of sword the Earle fled away into Denmark and the Queen went to the Lords Juny 11. and renounced the Crown in favors of her sone and did chuse the Earle of Murray to be Regent of the Q. Mary renounced the Croâ—n Kingdom enduring her Sone's minority And then the Religion was established as followes So it pleased God to change things beyond the expectation of men VI. Soon after the Queens marriage a proclamation was made wherein the Queen declares that She will confirm all that She had promised at her arrivall concerning the Reformed Religion This was to stop the peoples mouths But all in vain For the people universally were against Bothwell For some declared openly against him some were Neuters and a few of the Nobility did join unto him especially the Bishop of Santandrews and the Earle of Huntly who had been lately restored by the Queen Within few dayes after the Queen came unto the Lords she would have gone from them but they fearing what she might attempt convoy her into the Castle of Lochlevin then the Earle of Glencarn with his domesticks went to the Chappell-Royall and break down the Altars Images This fact did content the zealous Protestants but did offend the Popish party The Histor of Reformat Lib. 5. On Juny 25. The Nationall Assembly conveenes at Edinburgh George Buchanan then The XIII Assembly Principall of S. Leonards Colledge was chosen Moderator 1. The Superintendent of Anguise and Bergany were sent unto the Lords of the Secret Counsell to request their L. L. to conveen with the Assembly and give their assistance in such things as shall be thought good for establishing true Religion and supporting the Ministry 2. It is thought good by all that are conveened that this assembly shall conveen Iuly 20. next to come for setting foreward such things as shall then be propounded and for that purpose ordaines to write Missives to all and sundry Earles Lords and Barons requiring them to conveen at that day And to this effect appoints Commissioners to deliver the Missives and to require answer according to their Commissionâ— The tenor of the Commissions given to every one followes For so much as Satan this long time in his memberâ— had so raged and perturbed the good success proceedings of Christs Religion within this realm by crafty meanes subtile coâ—spiracyes that the same from time to time doth decay and in hazard to be altogether subverted unlesâ— God of his mercy find hasty remedy and that mainly through extream poverty of the Ministers who should preach the word of life unto the people and are compelled thereby some to leave that Vocation alluterly some others so abstracted that they can not insist so diligently in the exercise of the word as they would Therefore the Church presently conveened in this generall Assembly hath thought it most necessary by these presents to request admonish most brotherly all such persons as do truly professe the Lord JESUS within this realm of whatsoever estate or degree either of the Nobility Barons and Gentle men and all others true professours to conveen in Edinburgh July 21. next in their personall presence to assist with their counsell power for order to be taken alswell towardâ— the establishing of Christs religion universally throughout the realm and abolishing the contrary which is Papistry as the sustentation of the Ministers not only for the present time and instant necessity but also for a perfect order to be taken and
charging them in the mean time to remain in warde within Edinburg untill the passing away of the first ships wherein they shall be entred and sent away And that it be denounced unto them that if they return at any time hereafter without your speciall licence the law shall be execut against them to death without any more process 2. That the Lairds of Fentry Glenbervy younger and other excommunicated Papists which shall be given up in writ may also be called before your Majesty Counsell and such things be laid unto their charge as they are culpable of according to the Acts of Parliament that the penalty thereof may be executed upon them and other apostates from the true religion which once they had embraced be called also and punished 3. That summons be presently directed against all receipters of Papists Jesuits Seminarie-priests and all traffiquers against true religion and likewise to summon witnesses by whose depositions they may be convict of the foresaid crimes and specially that such as are of the Estates and are culpable of apostasy or papistry shall no way be suffered but called and convict thereof and if they be apprehended for other crimes shall on no way be pardoned untill they have satiffied both your Majesty and Estates and also the Church And generally that all Noble men whatsoever without exception known to be entertainers of Papists or enterprising any thing against the true Religion shall be put presently in ward or exiled Concerning the planting of Churches this is our advice that Commissioners be directed from your Majesty and this Generall assembly into the north and south parts of the country to visite and plant Ministers where need requires for repressing Papistry and having Commission alswell from your Majesty as from the Church to call before them all that are suspected of perverting true religion or revolting from it and to do all other things for reformation of these parts And because this work can not proceed unless provision be made alswell to the Commissioners of the Church as Ministers to be planted in necessary places that certain persons be deputed from the Counsell and some of the Ministry To conveen with all expedition to sight the rols of the thirds that it may be considered what may be spared unto that effect and where these thirds have been abused to see how they may be reformed and that the Act made for discharging pensions out of the thirds and superplus and proclamation that hath passed thereupon may take full effect Likwise giving power unto these Commissioners to reform Colledges Schools and where the rents thereof have been abused to put convenient remedy thereunto and where it can not serve to see how it may be helped and that qualified men be placed in the roume of idâ—e bellies and to depose from the Ministry and from their Benefices all that shall be found unworthy or scandalous in life or doctrin alswell Bishops as others Lastly that it would please your Majesty take some solide order that the lawes made for punishing vice and Commissioners appointed thereunto may take some good effect And that order be taken with the poore that wander up and down the country without law or religion With this Supplication was also sent a catalogue of the Papists in every Province II. In Sess 5. Rob. Rollok And. Melvim To. Buchanan and Pa. Sharp are ordered to visite the Reply of Peter Blackburn unto the book of the Jesuire Ja. Gordon In Sess 14. They report that on the part of the Jesuir they have found much diligence and sophistry and they praise God for the Reply where in they have found solide judgement and great light to the praise of God and overthrow of the enemy In Sess 8. The Assembly directes the Minister of Disert to charge Patrik Adamson to compear personally and present his own petition In Sess 16. Patrik Adamson Bishop is convict of transgressing the Act of Conference and therefore deprived of his office of Commission and Thomas Buchanan is placed in his roome untill the next Assembly IV. The Assembly takes into consideration the process led against Robert Mongomery and the Supplication given-in by him and they declare that he may be admitted Pastor of a flock where he hath not been scandalous Providing that he be found qualified in life and doctrin V. In Sess 9. The Lord Chancellor craves that the Assembly would weigh whither James Gibson hath not offended the King not only in that he had spoken in Sermon these words following that he weened that James Stuart the Lady Jesabell and William Stuart had been persecuters of the Church but now he finds by experience that the King himself hath been the persecuter and as Jeroboam for erecting idolatry and permitting thereof was the last of his posterity so he feareth if he continue he shall conclude his race But also in that he acknowledging before the brethren of the Conference that he had offended his Majesty he promised to make satisfaction and had failed and broken promise James Gibson is called and compeares not Then the Chancelor craves that the Moderator put it to the vote of the brethren whither these words vvere offensive None offereth any reason in the contaary It is propounded eisdem terminis and is voted affirmativè these words were offensive In Sess 11. Because before noon Iames Gibson being present was summoned by the voice of the Moderator to be present after noon to heare his cause reasoned and as it was â—estified by sundy brethren then sitting by him that they heard him promise to compear and nevertheless compeares not The assembly declares him contumacious for not compearing nor sending any reasonable excuse of his absence In Sess 13. the Assembly judgeth James gibson to be suspended from the function of the Ministry during the will of the Church VI. These who were wont to compear before the Synodes to declare their repentance of adultery homicid or such crimes shall hereafter compeare before the Presbytery of their own bounds for â—hat end VII In Sess 1â— All Ministers shall with all diligence travell within their parish with the Noble men Gentle men to subscribe the Confession of faith and report their diligence unto the next Assembly VIII In Sess 16. A generall fast is appointed to be keept the first two Sundayes of July for these causes 1. the universall conspiracies of the enemies of the truth to put in execution the bloody determination of the Councell of Trent 2. The flocking of Jesuits Papists 3. The defection of a multitude from the truth 4. The conspiracies intended against the same by great men of the Land maintainers of Iesuits and Papists 5. The coldness of all sorts 6. The wrack of the patrimony of the Church 7. The abondance of bloodshed adultery incests and all kind of iniquity whereof the particulare Churches have their experience For clearing the proceedings of the Assembly wee may learn 1. The occasion of their meeting from B
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
nevertheless not only did the Ass approve it but the K. also in his fifth article calleth them the excommunicate Lords and albeit the L. Hume was at the same time excommunicated yet when he came into the Ass he named not that exception whereupon he might have had such benefite as the Earle of Anguse had found in the Assembly of the year 1590 he was guilty of the objected crime and yet the Sentence was declared to be null because of informality But an enemy is ever objecting whither true or false What he hath of the Assembly slighting the business of John Ross and An. Hunter is clear by what is above In the Parliament following in Iuny the excommunicated Lords were forfeited and Lawes were made against all willing hearers of Masse against all that are or shal be excommunicated by the Church After the Parliament because Both well had failed of his attempts by himself he joyned with the Lords in the North whereupon followed more troubles yet so that the rebells were fain to leave the Country before February XXXII The Assembly conveened at Montros Juny 24. James 1595. The 57. Assembly Nicolson was chosen Moderator I. The Assembly declares themselves Judges of marriages what are lawfull and what are unlawfull in so far as concerneth the spirituall part thereof In Sess 9. they declare two sorts unlawfull 1. When a person marryeth another whom he had before polluted by adultery 2. If the innocent person is content to remain with the nocent and the guilty or adulterer will take another Likewise marriages made by priests or by them who had served in the Ministry and are deposed from the function or by a private person such marriages are unlawfull II. All presbyteries are ordained to proceed against Papists within their bounds and against all their receipters or entertainers Under pain of deposition of the Minister in whose default the disciplin of the Church shall not be executed And the same disciplin to be used against all that have intercommoning intelligence or familarity with excommunicates III. Because many professing the truth of the Gospell do abstain for many years from participation of the Lords table under pretence of â—eud thereby declaring how litle they esteem that great benefite and in very deed cut off themselves from the communion of the Church Therefore ordinance is given unto all presbyteries to charge all such persons within their boundes to do as it becomes the members of Christ And if any person throgh infirmity or weakness of conscience shall refuse the Presbytery shall by information bring them into duty granting them some competent time to resolve themselves and if they continue obstinat to proceed against them to the sentence of excommunication IV. Sundry Sessions were taken up wiâ—h advising upon a way and meanes of a constant Plat for setling of Ministers stipends or assignations which were wont to be changed yearly V. Sir Iames Chissholm in humility confesses his offences namely his apostasy from the religion for which he was excommunicated he craves mercy from God he declares that now he renounceth Antichrist with all his errors and resolves by the grace of God to continue in the true religion and he craves to be received into the bosom of the Church again The Assembly appointes some to deal with him by conference and others to draw up the form of his satisfaction In Sess 9. he was received and the Sentence of his absolution was pronounced by the Moderator VI. Some articles of inquisition concerning the dilapidation of Benefices are prescribed unto Presbyteries VII The Kings Commissioners give the articles following to be read and answered 1. His Ma. craves that an Act be made ordaining that whosoever shall practize any treasonable enterprice or conspiracy against his Ma s person or estate being found and declared culpable by the Law shall also for that incurre the Sentence of excommunication That thereby an inseparable union may be betwixt the two swords 2. that an order be taken in excommunication specially in three points first that it be not at the appetite of two or three persons but by a convenient number of the Church gravely assembled secondly that it be not for civill causes or small faults specially for any Minister's particular interest lest it be thought they imitate the Pope's curse and so incurr the like contempt thirdly the form of summary excommunication without any citation to be abolished 3. Because Mr Craig is waiting in sicknes what hour it shall please God to call him and is altogether unable to serve any more and his Maj. intends to place J. Duncanson with the Prince and so hath no Minister but Pa. Galloway therefore craves an ordinance granting two Ministers whom he shall chuse The humble answers 1. The Assembly grantes the first Legitima cognittone Ecclesiastica praeeunte 2. Concerning the first particular of the second the Assembly agrees and the other two importing great weight and requiring deliberation the Assembly thinks meet to conclude nothing therein untill the next Assemb when by Gods grace these shall be determined and in the mean while ordaineth that none in the Ministry proceed to excommunicate without citation nisi periclitetur Ecclesia 3. It is agreed that his Maj. shall have his choise of godly and learned Ministers and to this effect ten Ministers or any sixe of them are directed to advise with his Maj. in his choise VIII In favor of the exequitours of Ministers it is ordained If a Minister dy after September 29. quia fruges sunt separaâ—ae à solo his exequitors shall have all that years stipend or rent and the half of the next IX Because there is great cause of humiliation before God whose anger is visible on this Land and is litle regarded by the most part therefore the Assembly indictes a generall fast and humiliation to be observed universally in all churches upon the first two sundayes of August next and the causes thereof to be gravely declared according to the grounds they see and conceive X. It is ordained that Presbyteries take order within their own boundes for visitation of Grammer Schools and reformation of them as occasion shall require And certain brethren are ordained to visite Colledges to examine the life and doctrine of the Masters the discipline and order there and where they find any abuse to reform it so far as they can and to report both what they shall do and what abuse they can not reform That year was quietness in the countrey excepting great troubles betwixt the Maxwells and Johnstons in the South and the like in the Hielands and by windy harvest followed great scarcety and dearth XXXIII The King knowing that the Gen. Assembly was to conveen 1596. in March sent for Robert Bruce one of the Ministers of Edinburgh and as B. Spotsword hath it hoping that by the sway he carried in these meetings some proposition that tended to the reclaiming of the exiled Lords should be made by the
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
the year 1541. S. 101 102. and again An. 1545. S. 116 m. 117 e Christ's Redemption is of the Elect 97. m The reasonableness of Redemption by Christ 294 295 348. b. 361 362. A Reformation of the Church was intended 223. b. 345. b. 359. m. 471. m. 501. m. 550. b. 553. m. 565. m. it was propounded 454. e. 470. m. 547. e. and it was pretended to be one of the causes in assembling the Councel at Constance 565. m. and at Basile 571. m. and at Trent S. 243. m. 245 b. many thousands were desirous of a Reformation 541 574. it was attempted in Scotland but stopped by all the Bishops except one 559. m. it was foretold 426. m. 474. m. 477. m. 479. m. 480. e. 530. b. 552. b. e. 553. m. S. 7. e. 8. m. 17. b. e. it was promised by Pope Adrian S. 37. e. by Pope Paul the III. S. 43. b. God made preparations unto the Reformation 527. m. S. 26. m. 31. b. 35. e. Reformation should be made according to the word of God 470. m The talking of Reformation was odious at Rome 541. m. S. 7. b 277. m. heads of Reformation propounded at Rome S. 44. m. the occasion of the Reformation S. 55. m. the progress of Reformation S. 64. m. 69. e. 70. b. m. 72. m. 77. e. 78. 81 e 89. e. 92. m. 94. m. 114. m. c. The cause of the difference in Reformation between England and Scotland S. 328 329. False calumnies raised against the Reformed S. 134. Religion seldom ariseth from Princes S. 228 330. b The distinction between Regulars and Seculars 227. e. 290. e. a contention between them and how it was ended 227 228. Reliques are superstitious 18 42 45 69. e Reprobation 260. m. 370. b Richard Armacanus opposeth the Friers 496. The Righteousness of man is imperfect 276 337 e The multitude of Rites was opposed 381. e Men should not be tied to follow any Church in Rites 25. e. S. 92. e Responsorium of the Mass 143. e Robert Bruce King of Scotland 493. his three advises before his death 495. m Troubles in Riga for the new Calender S. 311. A Letter of the Emperor Rodolph the II. shewing the condition of many Nations in Europe at that time S. 320. The Roman Church receiveth Paganism by degrees 15. e. 39. e. 42. b. 43 b. 46. m. e. 73. b. 75. b. 79. e. 81. e. 141. m. 142. m. 146. b. 347. m. her corruption is lamented 24. 25. b. 156. b. 231. b. 485. m. S. 20 21 29. e. 287. b. the Roman Church receiveth temporal Lands 22. b. 70 71. b. e the Roman Church is not the Mother of all Churches 55 84 85. nor head of other Churches 503 she hath departed from the primitive Church 212. m. 231. b. 367. e. 470. e. she becometh worse and worse 529. e. 485. m. 547. e. the Roman Church is called Babylon 330. e. 355. m. 358. e. 423. e. 426. m. 548. m. S. 2. e. 30. e The Bishop of Rome should not be called the Prince of Priests nor universal Bishop 363. m. 367. e. The Roman Church hath her Authority from Councels 437. e. 476 e. in Rome truth is the greatest crime 477. b. her estate is described in a Vision 481. e. and again 482. m. 544. e The Romans aim at their Civil Liberty 318. b. 319. m. 328. e. The first Holy Rose 459. b Russia becomes Christian 224. S How the solemn keeping of the Sabbath was revived in England S. 529. Many do speak but of two Sacraments 133. m. 331. e. 335. b How the Papists prove the number of seven Sacraments S. 256. m The Councel of Trent was afraid to define a Sacrament S. 256. m Many Sacraments were not of God 495. e. 547. e A Sacrament is not a Sacrifice 136. e. yet were so called for certain reasons 137 b. 272. e. the beginning and progress of the opinion of a Sacrifice in the Mass 137 139. None can offer Christ in a Sacrifice but he himself 217. m Our Sacrifice is but one and was once offered 217. e. 294. m. 349. e. the Papists profess to offer a Sacrifice but with some difference S. 221. The Saints hear not Prayers 344. b Salvation is of God only 215. b. 223. b The Saracens spoil Italy 11. b. 115. b. m. 116. m. 117. m. 119 m. 197. m. 202. m. Scanderbeg King of Epirus 524. The black Saturday S. 543. The Schism between the Greeks and the Latines 11. m. 129. b 259. The School-men their first age 416. e. their second age 417. b. the opposition among them 419 420. their third age 488. they despised the Scriptures and cried up Aristotle 488. Scotland became Christian 55. the Scots conquer the Pichts 185. the change of a circumstance in the Succession of their Kings was the occasion of much bloodshed 226 227 274. an Oration for the liberty of the Church of Scotland 378. the Scots despise a summons sent unto them by the Pope's Legate 449. m. after the death of King Alexander the III. was much trouble for the right of the Crown 450 452. the King forbiddeth to seek a Benefice from the Pope 560 561. how the Reformation began in Scotland S. 169 173 179. the first publick step of Reformation 182. another step 184. a third step of it 192. a protestation made in the Parliament in the year 1558. 194. a Supplication of the Nobility unto the Queen Regent 196. their Letter unto their Adversaries and Neutrals 198. another unto the Prelates 201. a parley between the parties 201. the conditions were broken by the Popish party 204. a Sentence of deposition denounced against the Queen Regent but not executed 210. she dieth repenting of her violence 217. the Religion is established by Parliament 219. the first Assembly of the Church 222. Queen Mary returning ratifieth the Religion by Act of Councel 224. two remarkable points concernin the providence of God in the Reformation of Scotland S. 352 353. the Office of a Superintendent in Scotland S. 218. m the power of Provincial Synods in Scotland S. 454. m. Presbyteries or Classical meetings ordained there S. 400 m. and more fully designed 407 e. 410. m. 413. m. Rules for ordering them 424. e. 448. e. the power of Presbyteries 454 e. the Order and Model of Synods S. 566 Rules for Visitation of Ministers S. 562. and of Congregations S. 562. and of Presbyteries S. 563. The Holy Scriptures The Scripture is God's Letter to be read of all men and the Book of Life 26. e. 104. b. 222 e. 253. m. 332. b. 487. b. 501. e. it is perfect containing all things necessary 27. e. 88. m. 95. e. 132. b. e 173. b. 335 e 435. e. it answereth unto every mans doubts 28. b. it should be read publickly for edification of the people 64. b. these Books were written from God 96. b. 214. b. 332. m. 333. e. 501. e. S. 22. m. the Writers of them could not err in
them 166. what are these Books 88. e. 103. m 112. e. 333. e. 435. m. 487. b. 477. b. 501. m. those are the Rule of all Doctrine 367. b. 369. b. 475. b. 502 543. e. and Judge of all Controversies 545. m. they should be expounded as the Writer would have them to be understood 96. m. how to finde the true sense of them 96. m. they are very profitable and sure 101. m. 213. m. 215. b 216 m. 217. m. 222. b. 224. b. the use of them is for the good of men 215. b. and for the ages then to come 172. m. 212. m. Children should be instructed in the Scriptures 216. m. they are a buckler against all Heresies 213. m. and the singular ground of Faith 221. e. 266. m. the Old and New Testament are alike and of the same Authour 213. e. 214. what the Scriptures reveal not we should not enquire 213. b. they should be translated into vulgar Languages 98. e. 99. b. 496. b. 501. m. how the Translations are to be examined 367 b. S. 31. b. Every family in Scotland was ordained to have a Bible and Psalm Book S. 401. The Scriptures were made subject unto the judgement of the Pope 249. m. they were rejected by the preaching Friers 488. and became unknown to many Church men S. 26. e. 27. b 166. e. 179. e. 182 m Some Signs of Christ's second coming 480. God only can forgive Sin 481. m. 550 m. when Sin is forgiven punishment is also forgiven 550. m. 551. b Simon Thurvey an arrogant Disputant became ignorant on a suddain 383 e Singing in Christian Churches began and was abused 141. m The King of Spain was called The Catholick King 518. m. the Spanish Inquisition S. 155. e The first Stations 13. A meeting of the Protestants at Smalcald S. 102. e. another there S. 105. a third there S. 109. Sweden becometh Christian 269. and Reformed S. 92. Some Scythians called Rhositi become Christians 184. m The Supper of the Lord. In the Lord's Supper the Bread and Wine were divided unto all 29. m. 334. m. 367 m. S 288. e. the unworthy eat not Christ but the Sacrament of Christ 102. m. 175. e. 183. e. the Bread was called the Figure or Sacrament or remembrance of Christ's Body 112. e. 133. m. 139. m. 146. e. 175. e. 181. m. 162. b. 228. e. 296. b. 367. m. e. 503. b. the Antient and Primitive form of administring the Supper 36. b. it was received daily and then each Lord's day 138. m. the Bread was not worshipped 146. m. 481. m. all did receive the Elements 146. e. 147 184. b. the Cup when denied unto the People 147. e. what was done with the Reliques 148. e. it should not be given unto the dead 176. e. the Bread remaineth after Conâ—ecration 505. b a forged distinction of oral eating visibly and invisibly 259. the Body of Christ is not in two places at once S. 16. e. a Book of the Lord's Supper was found in Holland and sent unto Luther and Helvetia S. 156 157. how the Controversie of the Lord's Supper begâ—n among the Reformed S. 85 agreement was â—ought S. 104 105. Bucer made a Retractation of what he had thought of Luther's opinion S. 160 165. Sursum Corda what these words in the Mass do teach 145. m Superstitions have a two fold influence S. 329. m T Taxes paid out of France unto Rome 428 429. The Tartars conquered the Lands of the Turks and lost them again 440. The Templaries or red Friers were condemned and their cause 455. Theophylact Bishop of Bulgaria his Doctrines 212 219. he is vindicated from the Romish Errours of Free-will Election by fore seen Faith or Works and of Transubstantiation and of Peter's Primacy 218 221. Thomas Arundel the cruel Bishop of Canterbury was plagued by God 557. m Thomas Becket 376. 377. The Thoughts of men are ruled by God 28. b Tithes should be paid 189. m. 190. m. 415. m. S. 348. Tithes were taken by the Piâ—hts from the Church and within less then ten years they lost Land and all 186. Transubstantiation 152 176. b. 181. m. 219 220 254. m. 255. A Decreet of a Roman Synod is contrary unto Transubstantiation 257. e It was not believed in Lombard's time 372. e It was made an Article of Faith 387. b It begot many new questions 417. m. 420. e How it came to be believed in England 227. m. and afterward was condemned 228 229. and in Italy 254. m. 552. It was not understood at Trent S. 264. Treason is punished 8. m The first Torches in Churches 13. m Many knew the Truth and durst not profess it 481. b Truth was called the greatest crime 477. b The Turks resist the Saracens 94. e. and overthrow them 271. Their first Emperour was Ottoman 492. e They take Constantinople 512. m. 525. Their cruelty and revenues 554. A dispute of a Turk with a Christian S. 151 153. V The Vandals become Christians 224 270. Vandalica Reformatio what 375. Ubiquity of Christ's Body is denied 373. b Vertue in men is of God's work and not mans 37. m The holy Vessels 144. e The holy Vestures of the Altar and of Priests and Bishops 144. 149. m The Priests of the Eastern Churches had but usual Vestures 144. m The Vestures of Preachers 385. The Title Vicar of Christ 322. m Vigiliae Siculae 395. m Vision concerning the estate of the Church 481. e. 539. b A Visitation of the University of Aberdein S. 362. The University of Paris began 99. e The University of St. Andrews began 557. b. and enlarged 559. Universities erected in Germany S. 4. e No Union in the Roman Church in respect of doctrine 489. m. S. 297. e. nor in their service S 280. e The title Universal Bihop was oppugned 9. and affected and obtained 13. where it is also expounded An Usurper reigneth craftily and wickedly 5. W Wafers in the Sacrament 147. e The Waldenses began 350. their number 351. their Doctrine is declared generally by the testimones of Romanists and Protestants 352. Articles imputed unto them 354. objections against them are answered 355. the occasion of their separation from the Roman Church 353. how they were persecuted 356 420. e. 423. e. 475. m. 476. their Articles and Disputes with the Dominicans 423 e 424. their Supplication to King Uladislaus and the Confession of their Faith S. 9. the Clergy would have them all in Merindol to be killed but King Lewes the XII would not S. 23. m. they are persecuted again S. 131 e. 140. e. they had liberty in Savoy S. 141. m. The Wars of Jerusalem began 271. at the first some did espy the finistrous ends of that expedition 272. m Westphalia becometh Christian 61. m Whitgift Bishop of Canterbury his earnestness for Rites his fawnâ—â—g on the Queen and his different genius from his Predeâ—essor S. 337 338. Free-Will is by God's grace 28. e. 96. e. 100. e. 134. e. 160 215. 180 b 211. e.