charge must be subiect to the censure and correction of Ministers and Elders not of his chief town only but also of the whole Province of which he is appointed overseer If his offence be known and the Ministers and Elders of the town and province be negligent then the next one or two Superintendents with their ministers and elders may conveen him and the Ministers and Elders of his chief town provided it be within his own province or chief town may accuse or correct aswell the Superintendent in these things that are worthy of correction as the ministers and elders of their negligence and ungodly toleration of his offence Whatsoever crime deserves deposition or correction of any other minister deserves the same in the Superintendent without exception of persons He hath also curtailed these rules for what cause he hath so done he who pleaseth to confer the two may guesse XII The Parliament as was appointed in the Treaty sate down in The Reformation is establisht by Parliament and the Confession of faith August at Edinburgh there were present sixe Bishops twelve Abbots and Priors nineteen Earls and Lords with many Barons and of Commissioners of Burghs none were absent Many Lords both of the one and other Estates did absent themselves contemptuously saith the author of the History of Reformation The first thing they treat was a supplication of the Barons gentlemen burgesses and other true subiects of the realm professing the Lord Jesus for a Reformation of Religion So soon as it was read the Barons and Ministers were called and command given unto them to draw into plain and severall heads the sum of the doctrine which they would maintain and desire to be established as wholesom true and only necessary to be believed This they willingly accept and on the fourth day to wit August 17. they present the Confession which afterward was registred in the first Parliament of King James 6. and is commonly seen also in the Harmony of Confessions When the Confession was read first by the Lords of the articles and then in audience of the whole Parliament all were bidden in Gods name to obiect if they could say any thing against that doctrine some Ministers standing-by ready to answer if any would defend Papistry or impugne any article No obiection was made then a day was appointed for concurrence in that and other heads that day the Confession was read again each article severally and the votes were asked accordingly The Papisticall Bishops said nothing Three Lords Athol Sommerwell and Bortwick said Wee will believe as our fathers believed The Earle Marshall said It is long since I had some favour unto the Trueth and since I had a suspicion of the papisticall Religion but I praise my God who this day hath fully resolved mee in the one and the other for seeing the Bishops who for their learning can and for their zeal that they should bear unto the verity would as I suppose have gainsaid any thing that directly repugneth unto the verity of God Seing I say the Bishops here present speake nothing against the doctrine proposed I can not but hold it for the very truth of God and the contrary to be deceivable doctrine and therefore so far as in melyeth â— approve the one and condemne the other And yet more I must vote by way of Protestation that if any person Ecclesiasticall shall after this oppose themselves to this our Confession that they have no place nor credite considering that they having long advertisment and full knowledge of this our Confession none is now found in lawfull free and open Parliament to oppose themselves to that which we profess and therefore if any of this Generation pretend to do it after this I protest that he be reputed one that loveth his own commodity and the glory of the world more than the Trueth of God and the salvation of mens souls After the voting and establishing of the Confession by the whole Body of the Parliament there were also read two particular Acts one against the exercise of the Masse and the abuse of the sacraments and the other against the supremacy of the Pope these were severally voted and concluded then and renued in the Parliament An. 1567. With these Acts Sir James Sandelanes Knight of the Rhodes who had been neutrall hetherto was sent into France for obtaining ratification and was ordered to clear the Noble men and others from the imputations of dissoyalty and to pacifie the mindes of their Soveraines But he found his ambassage and himself contemned the Guisians checking him bitterly at his first audience that he being a Knight of the holy Order had taken a Commission from rebells to sollicite ratification of execrable heresies I will not stay here upon the reasonableness of this answer nor to consider who gave it only this is added by my author that more care was given unto three persons the Bishop of Glasgow the Abbot of Dumfernlin and the Lord Seton who went away with the French Army The Countrie then was greatly troubled for this cold entertainment of their Commissioner for they were sensible of their own weakness if France would invade again and they were doubtfull of England because their last support was with so great charges and hazard and the Earls of Morton and Glencairn who after the Parliament were sent to give thanks unto the Queen Elisabet and to entreat the continuance of her love had given no advertisement In time of this doubtfulness newes was brought that young King Francis was dead then sorowfull were the hearts of the Popish faction and the Countrie were confident to have their Queen at home again as God brought it to pass in despite of all the attempts that that faction did use in the contrary After the death of the King a Convention of the Estates was called to meet in January 1561. then was Lord James Stuart appointed to go in their names unto the Queen Commission was given to severall Noblemen and Barons in severall parts to pull down the abbeys and cloisters that were yet standing and to demolish all moniments of idolatry throughout the Country Then also the book of Discipline was presented and the Ministers supplicate the Convention to establish it Alexander anderson Subprincipall of the Vniversity at Aberdeen was called to obiect against it He refuseth to dispute there in matters of faith pretending for excuse a sentence of Tertullian The Ministers reply The authority of Tertullian can not preiudge the authority of the Holy Ghost commanding to give a reason of our faith to every one that requires it and for the present it is not required of him nor of any man to dispute in any point of our faith which is fully grounded upon Gods word and all that wee believe is without controversy contained in the holy Scriptures But it is required of him as of other Papists that they will suffer their doctrin constitutions and cermonies come to a tryall and especially
He indeavoureth to have the Clergy free from the power of Princes But in the year 773. Charls King Charls his power in Rome did appoint a Synod at Rome where the Pope was with 153. Bishops and Abbots Here Charls recovereth the right which Constantine Pogonatus had let pass with Pope Benedict the II. to wit with common consent the Judges and Doctours of Law thorow the City were ordained to search the ancient Laws and Customs of the Empire how heresies and schisms may be prevented concerning the Apostolical See and the honour of Patriciatus and the Roman Empire Then 1. All the people of Rome grant unto King Charls and transfer into his persoâ— and his Successours all their right and power in the above-named particulars 2. After their example Adrian with all the Clergy and whole Synod did give unto Charls their right and power of chusing their great High-Priest and ordering the Apostolical See and moreover that all Arch-Bishops and Bishops throughout every Province should receive investiture from him Theodor. a Nyem Secretary to sundry Popes And Gratian. dist cap. 63. Adrianus saith more That who should act against this Decree the Synod would accurse and unless he repent would adjudge his goods unto the Royal Exchequer For this cause many waited upon the Court of King Charls hoping to have Bishopricks and advancement by him Avent Annal. lib. 4. as he did advance the Bishops of Breme Manda Padeburna c. Here is some restraint of the ambition of the Popes for a time Adrian did sit three and twenty years ten months and seventien daies 13. LEO the III. perceiveth the Romans aiming by all means unto a free More power of Charls in Rome government and he feared that either the Popes should be brought under the government of the Senate or they should be overthrown by the Greeks he thinketh it fittest that Rome should be subject unto the Pope and that the Pope should be sure of concurrence from France Catal. test ver ex Regin lib. 2. Sigeber ad an 796. Wherefore without knowledge of the Senate he sent Angilbert Abbot of Saint Richarius to advertise Charls of his election and presenteth unto him in token of loyalty Saint Peter's keys and the Ensign of the City or the Eagle and beseecheth him to send some of his Nobles who might keep the people in obedience by their Oath or Sacrament Ph. Morn in Myster ex Aimoin lib. 9. cap. 89. So soon as the Romans namely Paschasius and Campulus heard of this message they take the Pope and buffet him till they thought he was blind and cast him into the Monastery of Saint Erasmus Platin. But Continuator Eutropij saith they beat out one of his eyes and could not pick out the other because the mercy of God had preserved him and others say both his eyes were strucken out and restored again by miracle But Zonar saith they who were sent did spare him and spoiled him not of his sight Albinus did let him down by the Wall of the Monastery and he fled unto Charls he chargeth many of the Romans of usurpation and he adviseth the King to exact on them an Oath of fidelity Paschasius or Paschalis was there soon after him and accused the Pope of adultery c. Charls dismisseth them both and promiseth to be at Rome within few months In Decemb. an 800. Charls was received in Rome with all shew of honour within 8. daies he goeth into Saint Peter's Church and in presence of all the people and clergy he asketh who had any thing to say against Pope Leo. Paschasius and Campulus had published the Pope's crimes by writ but knowing the King's affection towards both parties they appear not The Bishops who were present answer The Apostolical seat is the Head of the Church and ought to be judged of none Platin. But Ph. Morn in Myster sheweth from Aimoin That because none did qualifie these crimes the Pope was absolved upon his Oath Platina saith his Oath was delayed till the next day and then he sweareth by God and the four Evangelists that all these things were false which they had layed to his charge Whereupon the King declareth him innocent and condemneth his accusers Within few daies 300. of them were beheaded in the Lateran field for their presumption and affected liberty on the 18. of December and on the 25. day Charls was proclaimed Emperour as followeth and from that time the French did alogether possess Rome and all Italy saith Zonar After that Pope Leo could not live at Rome without trouble therefore he sate at Mantua and sometimes did abide with the Emperour He is the first that Bellarmine can Canonizing of Saintâ— and other novelties find to have canonized a Saint de beat Sanct. lib. 1. cap. 8. He appointed the supplications of three daies before the Feast of Christ's ascension he first brought incense unto the Altars to the imitation of Jews and Heathens He sate 20. years and died An. 816. CHAP. III. Of Divers Countries 1. FEw Pastours of that Country were comparable unto the former in doctrine The corruption of Bishops devotion or zeal as we find in Catal. test ver lib. 8. from Aventin lib. 3. unworthy Priests were promoted covetous adulterous drunkards whose God was their belly given to hunting and hawking as also Pope Zachary complaineth in Epist ad Bonifac. and we will see Acts of Synods against these vices Nevertheless such men were advanced for bribes or other by-respects Likewise Bishops were more ambitious than given to seek souls unto Christ Monks were thought more religious but their religion then for the most part did consist in superstitious ceremonies and rites the people did admire them for their shew of austerity and the Bishops bear with them because they indeavour to draw all men under the obedience of the See of Rome So whilest corruption waxeth in all these Truth faileth especially the opinion of merit was not pratled in private but openly proclaimed and in the Synods they change the phrase Men shall be judged according to their works unto this Men shall be judged for their works or according to merits Preachers did not plead so much the cause of God as their own they corrupt the truth with fables as Gregory in his Epistle to Boniface testifieth and for constitution of their errours they alledge visions as Io. Bale Cent. 1. cap. 91. sheweth how Egwin Bishop of Vigornien did swear before Pope Constantine that in a Vision he was commanded to preach unto the people that the image of Saint Mary should be worshipped and he writ a Book of Apparitions which the Pope approved with his Seals and sent it unto Britwald Primat of England with express command to call a Synod at London and by his authority to recommend that book unto the people So Constantine Bishop of Cyprus in the Nicene Synod Sess 4. said a certain man driving a nail into a Wall pierced the head of Saint
from her and Apollinaris who said Christ is God and flesh only and never assumed a reasonable soul and Pelagius who said Christ is not the redeemer of infants because they are conceived without iniquity and born of their mother without sin and have no sin to be forgiven them and so Christ is not the Saviour of all the Elect and also other Hereticks who deny the Lord who bought them with the price of his blood because they preach him not as truth sheweth him but as they have feigned and therefore are become strangers from the Redeemer they do expect nothing certainly but the pit of perdition He writ three Books on the Song of Songs whereof the first is only in refutation of another book writen by Julian his Epistle to Celanen in Campania a Pelagian for a tast behold what he saith in the 1. page Julian teacheth that we by arbitrement of free-will may do good things what we will albeit by the help of God's grace we may perfect them the more easily as Travellers may walk on foot but with less turmoil without doubt if they ride on a horse He hath no mind of the Apostle's admonition saying Work out your salvation with fear and trembling for it is God who worketh in you both to will and to do And which is more weighty he is an adversary to him who saith not Without me ye can do some little thing but saith he Without me ye can do nothing And he teacheth that those only can behold the hid mysteries of the Law whom instruction and piety hath made wise forgetting the grace of God which revealeth the hid things of Scripture even to the unlearned and Idiots as the Evangelist saith Then he opened unto them their understanding that they might understand the Scriptures And the Evangelist witnesseth that they were unlearned when he saith They seeing the constancy of Peter and John and knowing that they were without letters and idiots did admire And he saith that holy and generous love ingraft in us from the very beginning of light by the gift of nature and unto our last old age leaning to the power of the mind may continue without any loss of its vigour Certainly he beleeveth not the Lord's word Without me ye can do nothing Nor what the Apostle saith In many things we all offend In these words Beda confuteth both the Pelagians and Semipelagians Of justification he saith on Luke 1 The wisedom of the just is not to presume of righteousness by the works of the law but to seek salvation by faith that although they being under the works of the law yet they should understand that they are saved by the grace of God through Christ for the just shall live by faith and Peter saith of the yoke of the law that neither we nor our fathers were able to bear it but we beleeve to be saby the grace of Christ even as they And on 1 Pet. 4. God is honoured by our works when all that we do well or according to his will we give it not all unto our merits but to his grace and on the other side what evil we do we depute it only unto our ignorance and wickedness Of the Church he saith on Cant. lib. 5. cap. 6. The Church is called Catholick because it is built through all the parts of the World in one peace and one fear of God and is filled with one and the same consort of the Spirit from which unity of the Spirit she is called a Dove and she is called perfect not because she only is filled with the people of the righteous but also is perfected by receiving all divine graces and vertues Here is no mention of restraining or subjecting the Church unto the Bishop of Rome And de Tabernac lib. 2. cap. 2. It was said unto Peter metaphorically Upon this Rock that is on our Saviour whom he had confessed will I build my Church And on Revel 21 when it is said Foundations in the plural number the teachers or graces are meaned when Foundation in the singular number he is meaned who is foundation of foundations Here is no Prerogative of Peter above the other Apostles Of Prayer on Prov. chap. 2. he saith We should invocate or pray unto none but God Of Christ's redemption on 1 John chap. 2. at these words And not for ours only he saith The Lord is a propitiation not for them only unto whom living then in the flesh John did write but also for all the Church which is dispersed in the breadth of the World even from the first elect unto the last who shall be born untill the end of the World This he writeth expressely against the Donatists but when he speaketh of the Church throughout the World he condemneth the restriction thereof unto Rome or any other particular place and when he limiteth the propitation unto the Elect he condemneth the opinion of the universality of Christ's death for the Reprobates And in the same place he saith Behold how John observeth that humility which he teacheth Certainly he was a just and great man who had drunk the secrets of mysteries from the Lord's breast and nevertheless he saith not Ye have me your Advocate with the Father but We have an Advocate and he said We have and not Ye have he would rather put himself in the number of sinners that he might have Christ to be his Advocate than put himself an Advocate for Christ and be found among the proud which shall be damned For all doth the Head make request of whom it is written Who is at the right hand of the Father and intercedeth for us The Lord intercedeth for us not by words but by miseration and he addeth The Just because the just Advocate will not plead unjust causes How shall not the just one defend us in judgement if now we acknowledge and accuse our selves unjust Why shall he not be just who now by tears is earnest saevit against his own unrighteousness Here he speaketh expressly of intercession and he acknowledgeth no intercessour in Heaven but the Head for all who mourn for their sins Of perseverance he saith on Col. 4. at the end where the Apostle saith I give thanks unto God being confident that he who hath begun the good work in you he will perfect it untill What else doth he promise but perseverance till the end through the mercy of God And when the Apostle Jude saith Unto him who is able to keep you without offence doth he very clearly shew that perseverance in good until the end is the gift of God In the first place Beda sheweth the certainty of perseverance as a thing promised and in the other he teacheth that it is not the work of man by himself alone even though the man be renewed but it is the gift of God And on Rom. 8. he saith We should stand the Calling whereby they are elected not who are elected because they shall beleeve but who are
Evangelists say For many and one For you because the Disciples are amongst the many but none saith For all And lest I be judged to search thus rashly holy Jerom expounding that Text The Son of Man came not to be served but to serve and to give his soul a ransom for many saith When he took the form of a servant that he might shed his blood for the World and said not he would give his soul a ransom for all but for many that is for them which were to beleeve in him In this exposition according to the Catholick faith he teaches that only Beleevers are understood ....... Who dare contradict so clear lights confirming their doctrine by Evangelical sense but which are not ashamed to appear without light And that I may speak with leave and reverence of so great a man John Bishop of Constantinople Chrysostom not seeing this sense flowing from the fountain of the Gospel when he expounds that of the Apostle That by the grace of God he should tast death for all men not for Beleevers only said he but for all the World and truly he died for all men But what if all men beleeve not He hath done his part But when he thought thus he hath not confirmed it by a Divine testimony And if any hath shewed or shall shew unto your Excellency that one Faustus hath written far otherwise of the things credit ye not him who erreth c. 21. At the same time was also question of the presence of Christ's body in the Sacrament Charls the Bald gave in command unto Bertram a Priest at Corbey to search and write what was the doctrine of the Fathers and ancient Church in this article Trithemius saith Bertram was singularly learned of an excellent eloquence and utterance pregnant in judgment and no less famous for holiness of life and writ many excellent Treatises whereof few have come to our hands In obedience unto his Soveraign he did compile a Treatise De Corpore Sanguine Domini which is all inserted in Catal. test ver lib. 10 and was lately translated into our language and Printed at Aberdeen so that who pleaseth to read it may easily find it Only the estate of the question I set down here with an argument or two and his conclusion your high Excellency desireth to understand Whether that Body and Blood of Christ which is received by the mouth of Beleevers in the Church be taken in a mystery or according to literal verity that is whether it contain some secret thing which is only manifest to the ey of faith or without the vail of any mystery if the eys of the body behold that outwardly which the soul and mind do behold inwardly Unto this he adjoineth another Whether it be the same body which was born of the Virgin Mary and which suffered and died Concerning the first he shews that the word literal verity signifieth a demonstration of a thing in its proper and manifest signification as when it is said Christ died And that in a figure is when a thing is signified in an over-hallowing vail or trope as when Christ saith I am the Vine such speeches say one thing and signifie another saith he His first reason is If the Sacrament of Christ's body and blood be celebrated without any figure it is not properly called a mystery wherein is no secret thing nothing removed from our corporal senses But that Bread which by consecration of the Priest is made the body of Christ shews one thing to the outward senses of men and crieth another thing inwardly to the souls of Beleevers outwardly the bread is the self-same that it was before for we see the same shape and colour and the same tast is perceived but inwardly a far more excellent different and precious thing is signified and exhibited because it is heavenly and divine that is the body of Christ is shewed unto us yet not seen with fleshly eys but is seen taken and eaten by the looking of a beleeving soul The wine also which by consecration is made the Sacrament of Christ's Blood representeth one thing outwardly and contains another thing inwardly for what see we outwardly but the substance of wine tast it and it is wine smell it and it savoureth wine look on it and you see the colour of wine But if it be considered inwardly in the mind it tasts not as wine but as the blood of Christ unto the beleeving soul and it is acknowledged such when it is seen and so it is approved when it is smelled These to be such it is manifest because none can deny but that bread and wine is only figuratively the body and blood of Christ for as is clearly seen and known no flesh is in that bread nor can any drop of blood be pointed forth in that wine whereas nevertheless after consecration they are not called bread or wine but the body and blood of Christ After thirty other arguments proving a figure in these words This is my body he comes to the other question and hath this argument The flesh of Christ which was crucified did shew no more outwardly then it was in it self because it was the flesh of a very man to wit a true body under the form of a true body But we must consider in that bread not only the body of Christ but the bodies of all Beleevers are also represented in it for which cause it is made of many grains of wheat because the body of the Church is made up of many beleevers of the word of Christ for this cause as in the mystical bread the body of Christ is understood so also in the same mystery the members of the Church are represented to be one in Christ and as not corporally but spiritually that bread is called the body of the Church or beleeving people after the same manner also it must be understood to be the body of Christ not corporally but ........ Also the things which are alike are comprehended under the same definition But concerning the true body of Christ it is said He is very God and very Man who in the latter time of the World was born of the Virgin and these things cannot be said of the body of Christ which is consecrated in a mystery in the Church therefore according to a certain manner only is it to be the body of Christ and that manner is by a figure and in resemblance that so the truth of the thing it self may be the more sensibly understood In the prayers also which are said after the mystery of the body and blood of Christ and wherein the people answer Amen the Priest uttereth these words We beseech thee O Lord which are partakers of the pledges of eternal life that what we touch in resemblance in this Sacrament we may receive it in the manifest participation of the thing it self Now we know that a pledge or resemblance is of another thing resembled that is they are not to
parts thereof Did not Bernard or whosoever was the Author of that Sermon say unto the Councel That the Imposthume was spread through all the body of the Church from the sole to the top the Bride was spoiled and even they which were called the Bridegrooms of the Church were not the friends of the Bridegroom And did not the Councel so far take with this rebuke that some Acts were made for Reformation but no Reformation did follow 14. Before I do leave Bernard here I do add an History from P. Soave in How the worship given unto the blessed Virgin came up by degrees Histor Conc. Triden lib. 2. concerning the degrees of the worship which is given unto the Virgin Mary After the impieties saith he of Nestorius dividing Christ making two sons and denying that he who was born of the Virgin Mary is God the Church desirous to ingraft this Catholique truth in the mindes of believers thought good to repeat often in the Churches both of the East and West these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mary the Mother of God This indeed was appointed for the honor of Christ but by little and little it was communicated unto the Mother and at last referred altogether unto her alone Upon the same ground when the use of Images became frequent they were wont to paint the babe Christ in the arms of his Mother the Virgin to testifie the worship which was due unto him even in that age but quickly they began to worship the Mother without the Son and he was added as a pendicle of the picture Thereafter Writers and Preachers especially who were given to speculation being miscarried with the wilfulness of the people which is powerful in such things as with a land-flood did omit the remembring of Christ and with earnestness strove to devise now praises epithets and sorts of religious worship unto the blessed Virgin So that about the year 1050. they devised for her honor the dayly Office which is distinguished into seven Canonical hours after the same maner as in former times it was wont to be done to the honor of God In one hundred years next following the veneration grew so that it seemed to have come unto the height those titles being given unto her which in the Scriptures are spoken of the Divine wisdom Among the priviledges then devised was that of universal freedom from original sin which opinion had been in the mindes onely of some private persons but was not yet come among the Ceremonies of the Church nor into the mindes of the learned About the year 1136. the Canons of Lions durst first bring it into the Service of the Church S. Bernard flourishing at that time for piety and learning before all the Divines of that age and so immoderate in the praises of the blessed Virgin that in some place he calleth her The neck of the Church as if by her all grace did flow from the Head nevertheless he sharply writeth against these Canons that without reason and without example of former times they had brought in so dangerous a novelty he confesseth that they had matter enough to commend the blessed Virgin but such ambitious novelty which is the mother of fondness the sister of superstition and daughter of levity could not please her In that Epistle of Bernard it is remarkable which P. Soave toucheth not that the Canons did alledge they had a writ of revelation for them Bernard dispiseth that saying Even as if any man could not produce a writ wherein the Virgin may seem to command to give the same worship unto her parents according to the word of God saying Honor thy father and mother I perswade my self easily to give no credit unto such writs that are not confirmed by reason nor certain Authority c. I say this is remarkable that Bernard did reject their pretended revelations as a means whereby they might have been deceived not in that onely but in other things and so I return unto the former History In the next age saith P. Soave the Scholastick Doctors of both Orders Franciscans and Dominicans did by their writs refute this opinion until the year 1300. when Iohannes Scotus a Franciscan having examined the reasons of this question diligently did at last flie unto the power of God and said God could do that she was never in sin or that she was obnoxious unto sin for a moment of time onely or for a short time and onely God knoweth which of the three was true but the first is most probable unless it be against the Authority of the Church or Scriptures The doctrine of this School-man famous in his time did all the Franciscan Friers follow for the most part but in this singular article they having boldly entered the gate that was opened by this Author they held it simply and absolutely to be true that he said might be and had propounded it as probable under a doubt and uncertain condition unless it be contrary unto Orthodox saith The Dominicans do fight constantly against it under the safeguard of Thomas a famous Doctor of that Order both for his excellent doctrine and for the commendation of P. Iohn 22. For he to hold down the Order of the Franciscans who for the most part did partake with Lewes the Emperor after his excommunication did commend that Doctor and advance his doctrine Behold upon what reason the Pope did ground his doctrine The shew of piety and Religion did prevail so that the opinion of the Franciscans did please almost them all it was accepted by the University of Paris which in the conceit of excellent doctrine went before all others and thereafter by the Councel of Basil after much disputation was approved and it was forbidden to preach or teach the contrary opinion which had place in these Nations that did approve that Councel At last Pope Sixtus IV. a Franciscan did publish two decrees of this point in the first Ann. 1476. he confirmed a new Officium that was gathered by Leonard Nogarol Protonotary and Indulgences were granted unto such as did keep that or did entertain it by their presence In the other he condemned as false and erroneous the assertion of such as say That the defence of her conception is heretical or thought that the celebration of that Office was a sin and all preachers and all others were denied of all holy things who held either this or the contrary opinion to be heretical because that controversie was not determined by the Roman Church and Apostolical See But here was not an end of the contention hatred swelling more and more twixt these two Orders and yearly renewed in the moneth of December so that Pope Leo X. putting to his helping hand thought to have ended the strife and for that cause did write unto many but the change of Religion in Germany changed his thoughts unto other weightier things and as they are wont in a besiedged City they leave factions and
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
and thieves none so wicked or vile who though he be charged with a manifest crime should we think to condemn before we hear him and do ye think it equal to pass sentence on a King anointed and crowned giving no leave to defend himself how unjust is this let us consider the matter it self I say ye openly affirm that Henry Duke of Lancaster whom ye are pleased to call your King hath most unjustly spoiled Richard as well his Soveraign as ours of his Kingdom While he was speaking the Lord Marshal enjoyned him silence and the other Bishops said He discovereth more Covent-devotion he had been a Monk then Court-discretion in dissenting from his Brethren Yet at that time his integrity was so respected that no punishment was imposed upon him but the next year 1400. when some discontented Lords arose against King Henry this Thomas was taken prisoner and judicially arraigned for High Treason for which he was condemned and sent to St. Albans But what shall the King do with him he could not with credit keep him nor dismiss him and to take his life was dangerous when Prelates were thought sacred The Pope did help the King by giving unto Thomas another Bishoprick in Samos a Greek Island But before his translation was compleated he died THE FIFTH AGE Of the CHURCH OR The History of the Church reverting and of Antichrist raging containing the space of 300. years from the year 1300. until the year 1600. CENTURY XV. CHAP. I. Of POPES 1. INNOCENTIUS the VII was crowned An. 1404. Before that time none spoke more against the ambition of the Antipopes and he had sworn to renounce his place if the union of the Church did so require but now he could not hear any speaking of taking away the Schism yea because some Romans bewailed the dammages of it he sent them to his Nephew Lewis whom he had made Marquess of Piceno and Prince of Firma as to a Burreo saith Platin. and he caused in his own sight eleven Romans to be thrown out of an high window and said This Schism cannot be otherwise taken away therefore he was called the bloody Tyrant Tho. Cooper For this cause the Romans called for the aid of Ladislaus King of Naples and the Pope fled unto his Nephew in Viterbio thereafter the Romans fearing that Ladislaus would usurp over the City brought back the Pope and he did accurse Ladislaus Pope Benedict sent unto Pope Innocentius for a safe conduct unto his Cardinals that they may treat of an union Innocentius slightly refused Wherefore Benedict made his vaunts in sundry missives that he was desirous of union and Innocentius had denied a treaty Then Innocentius became paralytick and his own Clergy said unto him It happened unto him justly according to his demerits He sate two years Then the French Nation did represent unto Pope Benedict the inconvenients of the Schism and they craved that he would willingly lay down his Dignity for the welfare of the Church if the Pope that shall be chosen at Rome shall do the like He promised to do so The Cardinals at Rome in consideration of the enormities waxing every where by this Schism took this order they promise each one with solemn vow to God to Mary to Peter and Paul and the blessed company of Saints that if any of them were called to that high place whensoever the other Pope will quit his place and his Cardinals will condescend unto the Cardinals at Rome upon a new election that one may be chosen by them together in that case he who shall be now chosen shall renounce his Papacy And they provided that none shall ever take absolution from this oath All did subscribe 2. GREGORY the XII being eighty years old was chosen and the same day in presence of all the Cardinals confirmed the same oath by a new subscription The union was attempted again by Letters from the one Pope unto the other they consent to meet on Michaelmass day at Savona in Liguria but Gregory objected sundry impediments and when these were removed by Bishops and Princes he coined more as may be read at large in Morna Myster pag. 497. ss Benedict still made shew of readiness when he heard that Gregory made new delays he went unto Catalonia in Spain where he was born professing his desire of union but there was no appearance of it In truth he was necessitated to go thither for the French King and University of Paris would bear no longer with him and called him a Schismatick c. Gregory thought then that the field was won He called a Councel to assemble at Aquileia and to the end he may attain his designs he created more Cardinals Benedict practised the like in Arragon both of them still pretending unity The Church of Rome had of late broached Experience sheweth that Popes are not infallible this conceit That the judgement of the Pope is infallible but now it pleased God to check that fond opinion and by lamentably sensible examples teach them their error that if reason cannot perswade them experience should convince them or if they will believe none who had written that the Pope may er yet they shall see it with their eys and then let them hold him the rule of faith at their peril So the Cardinals of both these factions began to distaste the ambition of their Popes and first some of the Spanish Cardinals withdrew themselves and came to Pisa and others of the other side assembled with them to the number of 124 Divines and 300 Jurists They with one consent call a Councel to be held there An. 1409. and by their Letters they require the Emperor the Kings of France Hungary England Poland Sicily Arragon and other States to give their concurrence Only the nearer part of Spain Scotland and the Count Armeniacus followed Benedict The Councel was assembled to the number of 1000 Divines and Lawyers as some write They summon both Popes to appear either personally or by their Proctors They both contested against the lawfulness of the Assembly as not having authority from the head The Councel replied A Councel cannot be called by one of the Competitors for a party cannot make a general but a particular Councel but neither of the two would yield to the other so the Councel goeth on and because none of the two Popes would appear after many Sessions and after long disputation of their power and after canonical process they all without exception condemn Pope Benedict and Pope Gregory and absolve all men from obedience unto them they annul all their Acts promotions ..... In the tenor of deprivation they call these two notorious Schismaticks obstinate maintainers of Schism Hereticks departed from the faith scandalizing the whole Church unworthy the Papacy and cut off from the Church And they elected unto the Papal Chair a Greek by birth Peter Philargus the Bishop of Millain who was called 3. ALEXANDER the V. Of him it is said He was a
Justitiaries Moreover that Act of Parliament was repealed by another Act An. 1592. which derogates from the former in so far as it was prejudicial to the office-bearers of the Church in matters of religion heresy excommunication collation of Benefices deprivation of Ministers ecclesiastical censures c. As for the alledged contempt sedition that against the provision of the act of Parliament they had conveened and proceeded contrary to his Majesties express command intimated unto them by the Commissioners of the Church in their Letter and the Counsels Missive and by Laureston and against a publick charge of horning proceeding from the Secret Counsell and execut against them the day preceeding It was answered The act is no instituting law of assemblies but a simple approbation of them as they were appointed by the Church and in that approbation it is declared that it shall be lawfull to the Church to hold generall assemblies once every year and oftner as occasion shall require And the provision in the Act imports not a nullity of the foresaid liberty approbation but rather the contrary because it no way concerns the actions of conveening or holding but only the nomination of time and place and that not simply but upon condition of his Majesties or his Commissioners presence where the Assembly is holden nor is that simply or absolutly but coniunct with the Assembly and the same provision in the last part of it saith expressely It shall be lawfull unto the Church in case of absence of his Majesty and Commissioners by themselves to appoint time place of the next Assembly as they have been in use to do and consequently to assemble proceed without the presence or express consent of his Majesty or Commissioner And unto the Assumption these had his Majesties consent in the assembly at Halyroodhous An. 1602. where he consented that the next assembly should be at Aberdien the last tuysday of July in year 1604. and that diet was prorogued at his Majesties desire by a Letter sent to the Presbyteries and subscribed by his Commissioner Laureston and the late Moderator untill the first tuysday of July An. 1605. which day was keept by them at the direction of their presbyteries As for the Letters sent by the Commissioners of the generall assembly unto the presbyteries 1. It beares no command but advice 2. The imprisoned had a more authentik and evident signification of his Majesties will declared in the assembly and that diet was prorogued by his Majesties direction which was more authentik then an alledged discharge sent in an article unto the Commissioners 3. At that same assembly all power of prorogating oâ— altering time place of the assembly was taken from the Commissioners with his Majesties own consent for remedy of the grievances given-in to that assembly for the delayes and alterations made by them without advice of presbyteries synods where also it was ordained that the diets of the assemblies be keept precisely according to the Act of Parliament An. 1592. which is of greater force then the Letter of the Commissioners who had no power to discharge the ordinance of the assembly and the Act of Parliament and the continuall practise of the Church requiring a certain day and place but their Letter appointed neither time nor place which imports a plain deserting rather then continuation consequently it was a loss of that liberty confirmed by Parliament and therefore could not with save conscience be obeyed 5. Their advice was not to keep the fifth day but that assembly was begun and ended on the second day Their intention possibly was to discharge it simpliciter but neither did the Letter speak so not was it the duty of Ministers to quite their liberty As for the Counsels Missive they did conveen with Laureston's advice and their convention was sanctified by invocating the name of God before the Missive was presented unto them he met with them and presented the Missive unto them as lawfully conveened and required an answer of it it was read and considered and obeyed in all points excep the indiction of another day which for preservation of the liberty of the Church could not be omitted without perfidy What contempt is it to deny the request of the Counsell when the request imports so great a loss and is contrary unto the law As for his Majesties Commissioner's dis-assenting 1. He made no opposition to their sitting down but consented 2. He delivered the Counsel's Letter and willed them to read it to consider it and to answer it and removed himself for that effect 3. He acquiesced and was satisfied with their obedience unto the first part of the Letter and for the designing a new day he said he had no commission for that and therefore refused either by himself or with them to appoint a new day neither did they appoint any till after arguing he was forced to confess that they had reason to stick unto their point howbeit he could not consent for want of commission and till that he plainly said unto them It is thought yee shall never have a gen Assembly again As for the charge of horning alledged to be executed against them no intimation thereof was made unto them either by the Commissioner nor by the puresefant nor any other nor knew they any such as they are ready all to depone upon their oath 2. Laureston gave them not occasion to conceive such a thing by his speech for he said Albeit he might have used a charge yet he would rather use the Counsels Letter of request 3. The pretended execution and indorsation bewrayeth the forgery bearing that it was an open proclamation warranted by two witnesses who are Laurestons domestick servants whereas sundry honest men at the alledged time were in and about the market-place and yet none other can be found who heard such a thing 4. Why caused Laureston charge them upon the second day personally when they were dissolving without any mention of a charge the day preceeding 5. Though the execution were true yet it can not import the punishment contained in the libell seing it was not according to the Act of Parliament of Iames. 6. Parl. 11. year 1587. which beares that no Letters importing the tinsell of life or movable goods should be of force unless they be executed between eicht a clok in the morning and twelve noon at before famous witnesses but the indorsation of the pretended execution beares that these were executed between seven eicht in the evening 6. When they were charged personally upon the second day they obey'd presently as the Instruments taken in the hands of two Notaries testify The truth is this charge could neither bring them into the guilt of contempt or call their proceedings in question because they had done all that they did at that time therefore that other charge was forged as given at the cross of Aberdien the day preceeding and as it was given unto the Counsell by Laureston
S. 32. at Lateran 33. at Trent S. 243. seqq a dispute at Rome concerning the confirmation of the Decrees of Trent 276. and how they were questioned by the Nations 278. sixty and five National Synods in Scotland after the Reformation which are set down according to the order of years Councels did consist of Bishops and Presbyters 542. m. One Councel hath been corrected by another 542. A Councel condemneth another although confirmed by a Pope 128. e 578. e. the Councel at Pisa depriveth two Popes and chuseth a third 564. the Councel at Constance depriveth three Popes and chuserh a fourth A Councel is not the universal Church and may err 497. b A Councel is above a Pope 509. m. 513. e. 542. b. e. 544. b. 548. m. 556. e. 573. b. 575. b. 579. m. S. 17 b. the Church of Rome loveth not Councels for fear of Reformation 540. The Culdei in Scotland 186. how born down 281 282. The order of Crucigeri 416. Custom contrary unto truth should be abolished 29 b. 366. e. 470. m. D The Danes become Christians 224. they were reformed S. 69. e Why God suffereth his Church to come into extremity of danger S. 214. m The three Daughters of Richard King of England pride covetousness and letchery how bestowed 383. David Black a Minister's process before the Privy Council of Scotland S. 520 524. David Straton a Martyr's trial S. 172. m The name of Deacon remaineth in England but not the Office S 404. The Decretals were ordained to be burnt by one Pope but confirmed again 454. The causes of Defection of Piety in a Nation S. 556. The Devotion of antient times 61 62. Dictatus Papae Gregorii VII 249. The use of Church-Discipline S. 464 465. The Presbyterian Discipline was opposed by what sort in Geneva S. 129. the Discipline Presbyterian is better then Episcopacy S. 492. â—â—pecially it is more effectual against Heresie and Schism 493. The second Book of Discipline in Scotland was oâ—t debated S. 389 390 391 392 393 394 395 396 399 406. again approved and ordained to be subscribed 483. m. 485. e. the Act of Parliament ratifying it S. 489 490. The Popes Dispensations in degrees of Marriage was scandalous 74 e Dominicus the first Author of Dominicans 412. their priviledges 413. e. their first Rules were soon forsâ—ken 414. m. e. they first brought Aristotle into Christian Schools 416. e. they have little or no truth 439. m. the Dominicans Franciscans and other Friers were brought into Scotland 446. m. The Donation of Constantine unto Pope Silvester is forged 93. e. 208 b. 473. m. 475. m. 541. m. 543. b. A publick Disputation in cause of Religion An. 1521. at Basile S. 74. another An. 1528. at Bern. 94 95. another at Fountainbleau S. 134. another betwixt a Papist and a Turk S. 151. Dunstan Bishop of Canterbury his wickedness and cruelty 227 228. Durand's overtures of Reformation 470. E Easter 17. m. 58. m. Eberhard Bishop of Salzburgh his Oration against the Pope 431. Edmond King of England martyred by the Danes 184. e Edmond Bishop of Canterbury sheweth the corruption of the Church 381. e Edward the I. King of England restraineth the wealth of Bishops and Monks 450. The form of Christian Religion in Egypt about the year 1560 S. 322. The Elect cannot be deceived nor perish 28. e. 175. m. 176 e. 274. m. 546 e. they are chosen to believe and not because they believe 98. b. 174 b The manner of Electing the Bishop of Rome was often changed 13 m. 17 m. 19 e. 21. m. e. 80 e. 117 e. 118. b e. 122 b. 129 b. 200 e. by a whore 205. e. 206. b. e. 242. m. 243. m. e. 245 e. restrained to the election of Cardinals 246 m. 318. b 456. b. 459. m. 461. m. 508. b. 566. m. 569. e. S. 281. m. Elfrik's Sermon concerning the presence of Christ's Body in the Supper 228. Elipant Bishop of Toledo's Errors 102 103 107. Elizabeth Queen of England was imprisoned by her Sister strangely preserved from death and crowned S. 188. The Roman Empire decayeth 5. e. 6. e. 8. b. 68. m. 70 m. 71 710. It is transferred into France 109 111. and then into Germany 196. the Election of the Emperor 202 209. the Emperor is constrained to submit unto the Pâ—pe 236. even to hold his stirrop and lead his horse 310. b. the greatest hurt of the Empire 467. England was converted to Christianity 55. when it was first so named 104. m. was conquered by the Danes 273. and then by the No mans 274. began the Reformation S. 185. the title of England unto France 495 558. e The English Service Book was not written to be pressed on men S. 333. m. The Epistles of the old Bishops of Rome are forged 93. e Equivocation is maintained by the Jesuits S. 325. The sum of Erasmus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 27 29. The wicked Book of the Friers the Eternal Gospel 434 435. Excommunicated persons should be punished civily 194. e. An example of absolution from Excommunication S. 503 505. The use of Exercise unto Ministers S. 335. F Faith is the gift of God 214. b. 216. b. m. it is a certain knowledge and not a conjecture 341. b. it is not grounded on natural reason 361. b. neither Pope nor Councel can make an Article of Faith but at most may press obedience unto God's word 546 m. the relation between Faith and good Works 214. b. true Believers cannot perish 214. m Christ appointed not a Feast-day 547. The abuses of Feast daies 359. b. 541. b. The beginning of Feasts to wit of the Rood or holy Cross 6. All-hallow day 16 118. m. the Purification of Mary 205. b. All Souls 242. of John Baptist and S. Laurence 243. of Thomas Becket 337. m. Octava festivitatis Mariae 390. of the Cross of Corp. Christâ— 392 m. 454. of Christ's transfiguration 513. b. of the Conception of Mary 516. b. of the Visitation of Mary 578. m. All Festivals or Feast daies forbidden in Scotland S. 386. b The first Duke of Florence S. 3. b How the Kingdom of France came into the hands of King Pipin 86 87. In France was a beginning of Reformation S. 89 90. A Letter of Catharine Queen Regent of France unto the Pope concerning Religion S. 143 144. Liberty of Religion was granted in France S. 140. e. 141. e. 304 b. troubles in France for Religion under King Charls 9. S. 299. and under Henry the III. S. 303 m Francis Assisias the Father of Franciscans 413. Francis Ximenius the publisher of Biblia Complutensia S. 26. m The Fray in Edinburgh December 17. in the year 1596. S. 526. Flanders became Christian 51. Friseland became Christian 61. m East Friseland began Reformation S. 70. m The Doctrine of the preaching Friers 491. m Ferchard the II. King of Scotland was brought to repentance 60. m G The Popish Gades began 271. The first Glass in Britain