himselfe lacked pasture But we count these as things of no force or difficulty For S. Augustine in the Sermon of the natiuity of Peter and Paule sayeth in this wise Our Lorde Iesus Christe before hys Passion chose hys disciples as yet doe knowe whom he called brethren Amongest those Peter alone almost in euery place represented the person of the Church therefore it was sayde vnto him Tibi dabo claues regni coelorum That is to say Unto thee will I geue the keyes of the kingdome of heauen These keies did he not receiue as one man but as one he receiued them for the Church And in an other place Where hee wryteth of the Christian agony he sayth the keyes of the kingdome of heauen were geuen vnto the churche when as they were geuen vnto Peter And when as it was spoken vnto him Amas me Pasce oues meas That is to say Louest thou me feede my sheepe it was spoken vnto them all And S. Ambrose in the beginning of his pastorall sayth which sheepe and which flocke the blessed Apostle S. Peter tooke not charge of alone but together with vs and we alltogether with him By which wordes the foundation and principall arguments of those flatterers are vtterly subuerted and ouerthrowen For if Peter represented the person of the Church we ought not to ascribe the force of these words vnto Peter but vnto the Church Neither do I see how that can stand whych Boniface doth affirme for it is farre distant from the truth except it be vnderstand otherwise then it is spoken But it may peraduenture seeme a great thynge vnto some that it is sayd the Byshop of Rome to be the head of the Militant Churche For as in the body of man Philitions do neuer geue councell to cut of the head for any maner of sicknes disease although it be neuer coâul of vicers or infected so in this mysticall body of the church the head ought alwayes to be kept and albeit it be neuer so wicked yet is it to be suffered and horne withall But now conuert this argument If it were possible in the body of man when one hed is taken away to find an other to put in his place as we see it may be done in the Church should not heade then be oftentimes chaunged for diuers diseases Moreouer if we wil thus reason that the head of the church shuld be in respecte of his body as the head of man in respecte of the body of man then doeth it necessarily followe that the head being dead the body must also die as is manifest in the body of man So should it grow into an absurditie to confesse that the Pope being dead the Church also shoulde bee dead the which how farre it dissenteth from the truth it is most manifest Therfore what soeuer other men say I am not of opinion wyth them whych affirme the Bishoppe of Rome to be head of the Church except peraduenture they doe make hym the ministeriall head for we doe reade that Christ is the heade of the Churche and not the Pope and that he is the true head immutable perpetuall and euerlasting and the Church is his body wherof the Pope hymselfe is also a member and the vicare of Christe not to the destruction but to the maintenaunce edifying of the same body of Christ. Wherefore if he be founde a damnable destroyer of the Churche he may be deposed and cast out because he doth not that he was ordeined to doe and we ought as Pope Leo sayeth to be mindeful of the commandement geuen vs in the Gospell that if our eye our foote or oure right hand do offend vs it should be cut of from the body For the Lorde sayeth in an other place Euery tree whych bringeth not foorth fruite shall be cut downe and caste into the fire And in an other place also it is sayde vnto vs take away all euill and wickednesse from among you It is very iust and true whiche is wrytten in the Epistle of Clement vnto Iames the brother of our Lorde that he whych will be saued ought to be separate from them whych will not be saued But for the more manifest declaration hereof we must haue recourse to that which is spoken by the Lorde in the Gospell of Iohn I am the true vine sayth the Lorde and my father is the husbandman and ye are the braunches euery braunch therfore that bryngeth not forth fruite in me my father wil cut off These wordes were spoken vnto the Apostles amongst whom also Peter was present whome the Lord wold haue cut off if he brought not foorth his fruit Also S. Hierome vpon these wordes of Mathewe Vnsauery salte is profitable for nothing but to be cast foorth and troden of swine Whereuppon in the persone of Peter and Paule he sayth thus It is no easie matter to stande in the place of Peter and Paule and to keepe the chaire of them which raigne with Christ. This vnsauery salte that is to say a foolish Prelate vnsauery in preaching and foolish in offending is good for nothing but to be cast foorthe that is to say deposed and to be troden of swine that is of wicked spirits which haue dominion ouer the wicked and naughty Prelates as their owne flocke and herde Beholde thys testimonie of Hierome is plaine and euident Let hym be cast out sayth he Hee expoundeth and speaketh it of the Prelate whych vsurpeth the place of Peter and so consequently of the byshop of Rome who being vnsauery in preaching and foolysh in offending oughte to be deposed as Hierome affirmeth from hys degree and dignitie Neyther as some doe dreame is he to be deposed for heresie only Isidorus in the booke of Councels rehearseth a certain epistle of Clement the successour of Peter wrytten vnto Iames the Apostle wheras the said Clement referring the words of Peter vnto himselfe sayeth thus If thou be occupied wyth worldly cares thou shalt both deceiue thyselfe those which shall geue eare vnto thee for thou canst not fully distribute vnto euery man those thinges which pertaine vnto saluation whereby it shall come to passe that thou as a man for not teaching those things which pertaine vnto saluation shalt be deposed thy disciples shall perish through ignorance Notwtstanding in an other place in stead of this word deposed it is found thou shalt be punished which 2. wordes if they be wel vnderstoode do not much differ for deposition is ofteÌtimes vsed in the place of punishment But peraduenture some wil here obiect that this Epistle is not to be iudged Clements because it is sayd to be wrytten vnto Iames who as the Ecclesiasticall hystory affirmeth was deade before that Peter was put to death But Clement might thinke that Iames was aliue when as hee wrote whych were farre distant a sunder and messengers of the christians came not often vnto Rome Moreouer there is meÌtion made of
yeare of Nero that is easilie refuted both by the Scriptures and Histories for so we vnderstand by the declaration of Saint Paule Gal. 1.2 that 14. yeares after his conuersion Saint Paule had Peter by the hand at Hierusalem Moreouer the said Paule in the foresaid Epistle witnesseth that the charge Apostolical was coÌmitted vnto Peter ouer the Circumcised and so was he intituled Also S. Paule writing to the Romains in his manifold salutations to them in Rome maketh no mentioÌ there of S. Peter which doubtles should not haue bene vnremembred if he had bene then in Rome Againe S. Peter dating his Epistle from Babilon was not then belike at Rome Furthermore histories doe record that Peter was at Pontus v. yeares and at Antioch 7. yeares How could he then be 25. yeares at Rome Finally where our aduersary alleaging out of Ado saith that S. Peter was there 25 yeres vntil the last yere of Nero how can that stand when S. Paule suffering vnder Nero was put to death the same day tweluemonth that is a whole yeare after Peter c. But especially how agreeth this with Scripture that Christ should make Peter an Apostle vniuersall to walke in all the world Item per vniuersum orbem Item Etitis mihi testes vsque ad fines terrae c. And our Papists would needs make him a sitting Byshop and intitle him to Rome How accorde these Apostolus and Episcopus ire and sedere Omnes gentes and Roma togither And thus haue I resolued the first vntrueth of that Popish demonstration aboue rehearsed Pag. 14. wherein they thinke to proue that as Peter although hee was not called vniuersall Apostle yet was the head of the whole Churche so the Pope might and hath had after him the charge of the whole Church although he was not called vniuersall Bishop in the olde tyme. c. Now followeth the second vntrueth to be touched in the same argument which is that because Peter was the head of the church so therfore the Pope must also be the head of the church and was albeit he was not called vniuersal bishop a long time But this we do deny yea the matter denieth it selfe by their owne position for being graunted by them that the title of vniuersall bishop was not receiued at Rome but refused to the time of Gregory then mâst it necessarily be graunted that the Bishops of Rome before S Gregory had not the charge of the whole church neither could be admitted by that reason to be heads of the church For so much as there can be no head but which is vniuersall to the whole body neither can any haue charge of the whole but he must needes be vniuersal to all and singuler partes of that whereof he hath the charge As in sciences whosoeuer hath knowledge cunning in all the seuen liberal sciences all the partes therof pertaining to liberall knowledge is said to be an vniuersall learned man so in office to whomsoeuer the publike charge of all Churches doth appertaine how is he not to be called bishop vniuersal Now if before S. Gregories time the name of vniuersall bishop was repealed in Rome how then can the name be refused the definition of the name be admitted Or els let our aduersaries tell vs how they define an vniuersall Bishop seing this word bishop is properly the name of office whereto is annexed charge Wherefore if a Bishop be he which hath the charge of all soules in his Dioces coÌmitted to him must render account for theÌ al then whose charge extendeth to all singuler churches must render account for euery christian soule within the whole world to him caÌ not be denied the name of an vniuersal bishop hauing the office of an vniuersall bishop Or if he be not an vniuersall bishop he cannot then haue the charge of the whole that is of all and singular churches of Christ. For such is the rule of true definition Cui coÌuenit definitio conuenit definitum contra Cui adimitur definitio eidem definitum adimitur Although this word vniuersall in the Greeke writers signifieth that which we in our vulgar English tongue call catholike yet I suppose our aduersaries here wil not take vniuersall in that sense For after that meaning as we doe not deny that the bishops of Rome may be vniuersall Bishops so neither can they deny but other bishops also may be as vniuersall that is as catholike as they But such as more distinctly schoolelike discusse this matter define vniuersall or catholike by three things to witte by tyme place and person So that whatsoeuer extendeth it selfe to times all places to all persons that is properly vniuersal or catholike And contrarywise what thing is to be called vniuersal or catholike reacheth to all those three aforesaid coÌprehending al places times persons extendeth it selfe of his owne nature to the same or els it is not to be called properly vniuersal or catholike And thus iij. things there be which most commoÌly we cal catholike or vniuersal that is the church which is called the catholike church Faith which is called the catholike faith A man whome also we call a man catholike because these iij. of their owne nature disposition no contrary obstacle letting extend themselues so to all that no time place nor persoÌ is excluded Which iij. conditions if they altogither coÌcurre in the charge of the bishop of Rome then is it an vniuersal charge and he an vniuersal bishop if not then is his charge neither vniuersall nor he the head of the Church nor yet vniuersall bishop For how these three can be separated I can not see except the aduersary part do proue it more euidently then yet they haue done And thus much to the obiection of our aduersaries arguing thus that as S. Peter being not called vniuersall Apostle yet was the head of the vniuersal church So the Pope although he was not first called vniuersall Bishop had and might haue the charge of the whole Church and was the vniuersall head of the same The which obiection conteining as is said a double vntruth our aduersaries yet notwithstanding do busie themselues greatly to fortify by sunory testimonies and allegations patched out of old and auncient Doctours but specially out of Theodoritus Irenaeus Ambrose Augustine proouing by them that the sea of Rome hauing the preeminence and principallitie hath bene honoured aboue all other churches Whereupon the said aduersarie before minded groundeth this consequent Irenaeus Ambrose Augustine and Theodoritus affirme that the church of Rome is the chiefe of all other churches Ergo the Bishop and head of that church is chiefe and head ouer all other bishops head of all other churches But this consequent is to be denied for that the excellencie of the church or place doth not always argue the excellencie of the minister or bishop nor yet necessarilie doth cause
and thou bid in the olde law men fight for theyr countrey And thy selfe haddest two swordes in thy company when thou shouldest go to thy passion that as these clerkes seyn betokeneth a spirituall sword and a temporall sworde that thou gaue to thy vicar to rule with thy church Lord this is a sleight speech but Lord we beleueÌ that thou art king of blisse and that is thine heritage and mankindes countrey and in this worlde wee ne bene but straungers and pilgrimes For thou Lord ne art of this world ne thy law nether ne thy true seruauntes that kepen thy law And Lord thou were king of Iuda by enheritage if thou wouldest haue ihad it but thou forsooke it and pletedest not therfore ne fought not therfore ¶ But Lord for thy kinde heretage and mankindes countrey that is a land of blisse thou foughtest mightilich In battaile thou ouercame thy enemie so thou wonne thine heretage For thou that were a Lord mightiest in battail and also Lord of vertues are rightfullich king of blisse as Dauid saith in the Psalter But Lorde thine enemie smote the dispitesullich and had power of thee and hang thee vpoÌ the crosse as thou haddest ben a these benomyn thee all thy clothes and sticked thee to the hart with a spere ¶ O Lord this was an hard assault of a battaile and here thou ouercome by pacieÌ ce mightilich thine enemies for thou ne woldest not done against the will of thy father And thus Lorde thou taughtest thy seruants to fight for their countrey And Lorde this fighting was in figure itaught in the old law But Lord men holdeÌ now the shadow of the old fighting leuen the light of thy fighting that thou taughtest openlych both in word and in deede ¶ Lord thou gaue vs a sword to fighten against our enemis for our conntrey that was thine holy teaching christen mens law But Lorde thy sworde is put in a shethe and in priests warde that haue forsake the fighting that thou taughtest For as they seyn it is against their order to ben meÌ of armes in thy battail for it is vnsemelich as they seyn that thy vicar in erth other hys priests shulden suffer of other meÌ And therfore gif any man smite him other any of his clerkes hee ne taketh it not in pacience but anon hee siniteth with his sworde of cursing and afterward with his bodylich sworde he doth them to death O Lord me thinketh that this is a fighting against kinde and much against thy teaching O Lorde whether axsedest thou after swerdes in time of thy passion to again stond thine enemies nay forsooth thou Lorde For Peter that smote for great loue of thee had no great thanke of thee for his smiting And Lorde thou were mighty ynough to haue againe stonde thine ennemies for through thy looking they fellen downe to the ground Lorde iblessed mote thou be Heere thou teachest vs that we shoulden suffren For thou were mighty ynow to haue agaynst and thine ennemies and thou haddest wepen and thy men weren harty to haue smitten O sweet Lord how may he for shame clepen himselfe thy Viker and head of the Church that may not for shame suffer Sithe thou art a Lord and sufferedst of thy subiectes to geuen vs ensaÌple and so did thy true seruauntes O Lord whether geue thou to Peter a spirituall sworde to curse a temporal swerd to sle mens bodies Lord I trow not for theÌ Peter that loued thee so much wold haue smitwith thy swerds But Lord he taught vs to blessen them that cursen vs and suffren and not smiten And Lord he fed thy people as thou bed him and therefore he suffered the death as thou didst O Lord why clepeth any man him Peters successor that hath forsaken patience and feedeth thy people with cursing and wyth smiting Lord thou saydest in thy Gospell when thy disciples knewen well that thou were Christ and that thou mustest goe to Ierusalem and sufferen of the Scribes and Pharises spittinges reprofes and also the death And Peter tooke thee aside and sayd God forbid that And Lord thou saydst to Peter goe behinde me Sathanas thou sclaunderest me in Israell For thou ne sauorest not thilke thinges that ben of God but thilke that ben of men Lord to mens wyt it is vnreasonable that thou or thy Vicar gif thou madest any on earth shoulden suffren of your suggets A Lord whether thou ordeynest an order of fighters to turne men to the beliefe Other ordeinest that knightes shoulden swear to fighte for thy wordes A Lord whether bede thou that gif a man turne to the fayth that he should geue his goodes and cattell to the Vicar that hath great Lordships and more then him needeth Lord I wot wel that in the beginning of the church men that weren coÌuerted threwen adowne theyr goodes before the Apostles feete For all they weren in charitie and none of them sayd thus is myne ne Peter made himselfe no Lord of these goodes But Lord now he that clepeth himselfe thy Vicar vpon earth and successor to Peter hath ybroke thy commaundement of charitie for he is become a Lord. And he hath also broken thy commandement of mercy and also of patience Thus Lord we be fallen into great mischiefe and thraldome for our chiefetayne hath forsaken war and armes and haue treated to haue peach with our enemies A Lord gif it be thy will draw out thy swerd out of his sheth that thy seruauntes may fight therewith agaynst their enemies put cowardise out of our hartes And comfort vs in battaile or than thou come with thy sword in thy mouth to take vengeance on thine enemies For gif we bene accorded with our enemies til that time come it is dread least thou take vengeaunce both of theÌ and of vs together A Lord there is no helpe nowe in this great mischiefe but onely in thee Lord thou geuest vs a commaundement of truth in bidding vs say yea yea nay nay and sweare for nothing Thou geue vs also a maundement of meekenes and an other of poorenes But Lord he that clepeth himself thy Vicar on earth hath both ybrokeÌ these commaundements for he maketh a law to compell men to sweare and by his lawes he teacheth that a man to saue his life may forsweare and lye And so Lord through coÌfort of him and his lawes the people ne dreadeth not to sweare and to lye ne oft times to forswearen them Lord here is little truth O Lord thou hast ybrought vs to a liuing of soules that standes in beleeuing in thee keeping thy hestes and when we breaken thine hestes than we slen our soule And lesse harme it were to suffer bodylich death Lord king Saule brake thine hestes and thou tooke his kingdome from his heyres euermore after him and gaue it to Dauid thy seruaunt that kept thine hestes And thou saydst by Samuell thy prophat to Saule king that it
golde and rich coueringes as Eneas Siluius writeth were aboue the number of two hundreth Ioannes Cocleus in his booke De historia HussitaruÌ speaking of the bookes of Wickliffe testifyeth that he wrot very many bookes sermons and tractations Moreouer the said Cocleus speaking of himselfe recordeth also that there was a certaine Bishop in England which wrot vnto him declaring that he had yet remayning in his custodye two huge and mighty volumes of Iohn Wickliffes workes which for the quantity therof might seme to be equal with the workes of S. Augustine Haec Cocleus Amongest other of his Treatises I my selfe also haue found out certayne as de censu veritate scripturae Item De Ecclesia Item De Eucharistia confessio Wickleui whiche I entend hereafter the Lord so graunting to publish abroad As concerning certayne aunsweres of Iohn Wickliffe which he wrote to king Richard the 2. touching the right and title of the king and of the Pope because they are but short I thought here to annexe them The effect whereof here foloweth ¶ Iohn Wickliffes aunswere vnto K. Richard the second as touching the right and title of the king and the Pope IT was demaunded whether the kingdom of England may lawfully in case of necessity for his own defence deteyne and kepe backe the treasure of the kingdome that it be not caried away to forreine straunge nations the pope himselfe demaunding and requiring the same vnder pain of censure and by vertue of obedience Wickliffe setting a part the minds of learned meÌ what might be sayd in the matter either by the canon law or by the law of England or the ciuil law it resteth saith he now onely to perswade and proue the affirmatiue part of this doubt by the principles of Christes law And first I proue it thus Euery natural body hath power geuen of God to resist agaynst his contrary and to preserue it selfe in due estate as the Philosophers knew very well In somuch that bodyes without life are indued with such kinde of power as it is euideÌt vnto whom hardnes is geuen to resist those thinges that woulde breake it and coldnes to withstaÌd the heat that dissolueth it Forsomuch then as the kingdome of England after the maner and phrase of the Scriptures ought to be one body the clergy with the communalty the members thereof it seemeth that the same kingdome hath such power geueÌ him of god and so much the more apparaunt by how much the same body is more precious vnto God adorned with vertue knowledge For somuch theÌ as there is no power geueÌ of god vnto any creature for any end or purpose but that he may lawfully vse the same to that end and purpose It followeth that our kingdome may lawfully keep backe and deteyn theyr treasure for the defence of it selfe in what case soeuer necessity do require the same Secondarily the same is proued by the law of yâ gospell For the Pope cannot challenge yâ treasure of this kingdom but vnder the title of almes consequeÌtly vnder the pretence of the works of mercy according to the rule of charity But in case aforesayd the title of almes ought vtterly to cease Ergo the right and title of chalenging the treasure of our Realme shall cease also in the presupposed necessitie For so much as all charitie hath his beginning of himselfe it were no worke of charitie but of meere madnes to send away the treasures of the realme vnto forreine natioÌs wherby the Realme it selfe may fall into ruine vnder yâ pretence of such charitie It appeareth also by this that Christ the head of the Church whom all Christen Priests ought to follow liued by the almes of deuoute women Luke 7.8 He hungred and thyrsted he was a straunger and many other miseries he sustained not onely in his meÌbers but also in his owne body as the Apostle witnesseth Cor. viii He was made poore for your sakes that through his pouertie you might be rich wherby in the first endowiÌg of the Church what soeuer he were of the Clergy that had any temporall possessioÌs he had the same by forme of a perpetuall almes as both writinges and Chronicles do witnesse Whereupon S. Barnard declaring in his 2. booke to Eugenius that he could not chalenge any secular dominion by right of succession as being the vicar of S. Peter writeth thus that if S. Iohn should speake vnto the pope himselfe as Barnard doth vnto Eugenius were it to be thought that he would take it patiently But let it be so that you do challenge it vnto you by some other wayes or meanes but truely by any right or title Apostolicall you can not so doe For how could he geue vnto you that which he had not himselfe That which he had he gaue you that is to say care ouer the Church but did he geue you any Lordships or rule Harke what he sayth Not bearing rule sayth he as Lordes in the Clergy but behauing your selues as examples to the flocke And because thou shalt not thinke it to be spoken only in humility and not in verity marke the word of the Lord him selfe in the Cospell The kinges of the people do rule ouer them but you shall not do so Here Lordship and dominion is plainely forbidden to the Apostles and darest thou then vsurpe the same If thou will be a Lord thou shalt lose thine Apostleship or if thou wilt be an Apostle thou shalt lose thy Lordship For truely thou shalt depart from the one of them If thou wilt haue both thou shalt lose both or els thinke thy selfe to be of that number of whom God doth so greatly complayne saying They haue raigned but not through me They are become Princes and I haue not knowne it Now if it do suffice thee to rule with the Lord thou hast thy glory but not with God But if we will keepe that which is forbidden vs let vs heare what is sayd he that is the greatest amongest you sayth Christ shal be made as the least and he which is the highest shal be as the minister and for example set a childe in the middest of theÌ So this then is the true forme and institution of the Apostles trade Lordship and rule is forbidden ministration and seruice commaunded By these wordes of this blessed man whom the whole Church doth reuerence and worship it doth appeare that the Pope hath not power to occupy the Church goodes as Lord therof but as minister and seruaunt and proctor for the poore And would to God that the same proud greedy desire of rule Lordship which this seat doth chalenge vnto it be not a preamble to prepare a way vnto Antechrist For it is euident by the Gospell that Christ through his pouerty humility suffering of iniury got vnto him the children of his kingdome And moreouer so farre as I remember the same blessed maÌ Barnard in his 3. booke writeth also
remit sinnes Wherupon they say that he is able fully wholy to absolue a man a poena culpa so that if a man at the time of his death had this remission he should straigtwaies flie vnto heauen without any paine of Purgatory The other Bishops as they say haue not so great authoritie The priests constituted vnder euery Byshop haue power say they to absolue the sinnes of theÌ that are confessed but not al kind of sinnes because there are some grieuous sinnes reserued to the absolutions of the Byshops and some againe to the absolution onely of the chiefe and high Byshop They say also that it behoueth the offeÌders for the necessitie of their soule health to call to remeÌbrance their offences and to manifest the same with al the circumstances therof vnto the priest in auricular coÌfessioÌ supplying the place of God after the maner of a Iudge afterwarde humbly to fulfill the penaunce enioyned vnto him by the priest for his sinnes except the sayde penaunce so enioyned or any part thereof be released by the superior power All these things say they are manifestly determined as wel in the decrees as decretals And although these things haue not expressely their foundation in the playne and manifest doctrine of Christ nor any of the Apostles yet the authors of the decrees and decretals concerning thys matter haue grouÌded the same vpon diuers places of the scriptures as in the proces of Christ in the Gospell of Saynt Mathew the xvj chapter Wherupon they ground that popes power iudicial to surmount the powers of other priests as where Christ sayd vnto his disciples whoÌ do men saye that I am And they aunswered some saye that thou art Iohn Baptist some Elias some Ieremy or one of the Prophets To whom he sayde but who saye you that I am Symon Peter makinge aunswere sayde Thou art Christ the sonne of the liuing God And Iesus answered and said vnto him Blessed art thou Symon the sonne of Ionas for flesh bloud hath not opened this vnto thee but my father which is in heauen And I say vnto thee that thou art Peter vpon this rocke wil I buyld my church and hel gates shal not preuaile against it And I wil geue thee the keyes of the kingdome of heauen And whatsoeuer thou shalt binde vpon earth shal also be bound in heauen and whatsoeuer thou shalt lose vpon earth shall bee loosed also in heauen Out of this text of Christ diuers expositioÌs haue drawen diuers errours For when Christ sayd And I say vnto thee that thou art Peter and vpon this rocke wil I build my Church Some therupon affirme that Christe meant he would builde his Church vpon Peter by authority of that text as it is writteÌ in the first part of the decrees Dist. 19. cap. Ita dominus noster The exposition hereof is ascribed to Pope Leo the errour wherof is manifestly known For the Church of Christ is not builded vpon Peter but vpon the rocke of Peters confession for that he sayd Thou art Christ the sonne of the liuing God and for that Christ sayd singularly vnto Peter I will geue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde c. By this saying they affirme that Christ gaue vnto Peter specially as chiefe of the rest of the Apostles a larger power to binde and to lose then he did vnto the rest of the apostles or disciples And because Peter answered for him self al the Apostles not only confessing the faith which he had chiefly aboue the rest but also the faith whiche the rest of the Apostles had euen as himselfe by the reuelation of the heaueÌly father It appeareth that as the fayth of al the Apostles was declared by the answere of one so by this that Christ sayd vnto Peter whatsoeuer thou shalt binde c. is geuen vnto the rest of the Apostles the same power equallitie to binde to lose as vnto Peter Whiche Christ declareth in the Gospell of S. Mathew the 18. chapter in these words Verely I say vnto you what thinges so euer you shall binde vpon earth shal be bound in heaueÌ whatsoeuer you shal lose vpon earth shal be also losed in heaueÌ And further he addeth And agayne I say vnto you that if two of you shall consent vpon earth and request whatsoeuer it be it shall be graunted vnto you of my father which is in heauen For when two or three be gathered together in my name I am there in the midst of them And in Iohn the xx chapter he sayth generally vnto them Receaue ye my spirit Whose sins ye shall remit shal be remitted vnto them and whose sinnes you shall retayne shall be retained By this it appeareth that the power to bynde and to loose is not specially graunted to Peter as chiefe and head of the rest and that by him the rest had their power to bind and to loose for that the head of the body of the Churche is one which is Christ and the head of Christ is God Peter and the rest of the Apostles are the good members of the body of Christ receiuing power vertue of Christ wherby they do confirme and glew together the other meÌbers as well the strong noble as the weake and vnable to a perfect composition and seemelines of the body of Christ that all honour from all partes and members may be geueÌ vnto Christ as head and chiefe by whome as head all the members are gouerned And therfore Paule 1. Corinthians chap. 3. When any man sayth I hold of Paule and an other sayth I hold of Apollo are ye not carnall men For what is Apollo what is Paule The minister of him in whom ye haue beleued and he as God geueth vnto euery man I haue planted Apollo hath watered but God hath geuen the increase Therfore neither he that plaÌteth is any thing neither he that watereth but God that geueth the increase And Paul to the Gal. chap. 2. God hath no respecte of persons Those that seemed to be great and to do much auayled or profited me nothing at all But contrariwise when they saw that the Gospell of the vncircumcision was committed vnto me as the circumcision vnto Peter for he that wrought with Peter in the Apostleship of the circumcision wrought with me also amoÌg the Gentiles and when they knew the grace which was geuen me Peter Iames and Iohn straightwayes ioyned themselues with me and Barnabas wee among the Gentiles and they in circumcision onely might be mindefull of the poore the which to do I was very carefull Hereby it appeareth that Paule had not his authoritie of Peter to conuert the Gentiles to baptise them and to remit their sinnes but of him which said vnto him Saule Saule why persecutest thou mee It is hard for thee to kicke agaynst the pricke Heare is Paule the head of the
iudgement and that if the byshop did suspect the kingdome of Boheme to be infected with anye heretical or false doctrine that he shold send his ambassadors the which might correct and ameÌd the same if there be any errour or fault in them And that all this should be done at the onely costes and charges of the king of Boheme and to promise in his name that he would ayde and assiste the Bishops Legates with all hys power and authoritie to punishe all such as shoulde be taken or found in any erroneous doctrine In the meane season also Iohn Husse before his day appointed sent his lawfull and meete procurators vnto the court of Rome and with most firme and stronge reasons dyd proue hys innocency whereupon he trusted so that he thought he shoulde haue easely obtayned that he should not haue bene compelled by reason of the great daÌger to appeare the day appoynted But when as the Cardinall de Collumna vnto whose will and iudgement the whole matter was committed would not admit no defeÌce or excuse Iohn Husse his procurators appealed vnto the high Bishop yet notwithstanding this last refuge did not so much preuaile with Cardinall de Collumna but that he would opeÌly excommunicate Iohn Husse as an obstinate hereticke because he came not at hys day appoynted vnto Rome Nothwithstanding for so much as his procurators had appealed vnto the high bishop they had other iudges appointed vnto them as cardinal Aquileianus and cardinal âenetus with certayne others The which iudges after they had prolonged and differred the matter by the space of one yere and a halfe at the last they returned to the senteÌce and iudgement of cardinall de Columna and confirming the same commaunded Iohn Hus his Procurators that they should leaue of to defend him any more for they would suffer it no longer Wherupon when his Procurators would not cease theyr instant sute certayne of them were cast into prisoÌ and greuously punished the other leauing theyr busines vndone returned into Boheme The Bohemians notwithstandinge little cared for all this but continuing stil as they grew more in knowledge so the lesse they regarded the Pope complayning dayly agaynst him and the Archb. for stopping the word of God and the gospel of Christ to be preached saying that by their indulgences and other practises of the court of Rome and of the bishops Consistory they sought their owne profit not of Iesus Christ that they pluckt from the sheepe of Christ the wool and milke and did not feed them neyther with the word of God nor with good examples Teaching moreouer and affirming that the commauÌdements of the Pope and Prelates are not to be obeyed but so far as they follow the doctrine and life of Christ and of his Apostles and that lay men ought to iudge the workes of the prelates as Paule iudged the workes of Peter in correcting him Gal. 2. Furthermore they had amongst theÌ certayne notes and obseruations whereby they might discerne how far wherin they might obey theyr prelates they derided also scorned the Popes iurisdiction because of the schisme that was then in the church wheÌ there were 3. popes together one striuing agaynst another for the papacy Ouer and besides this at the same time Iohn Hus did propouÌd publickly and by the Notaries caused to be written 3. doubtfull questions the tenor wherof foloweth here word for word is this Forasmuch sayth he as it is good for men being in doubt to aske counsell whereby all dubitatioÌ remoued they may be able the more firmly to adhere the truth 3. doubtes here arise to be solued The first doubt is whither we ought to beleeue in the Pope The second whither it be possible for any man to be saued which confesseth not with his mouth vnto a mortal priest The third doubte is whither any of the doctors doe holde or say that some of Pharaos host being drowned in the red sea and of the Sodomites being subuerted besaued As concerning the first he did hold negatiuely alleadging the saying of âede vpon this place of the Apostle To him that beleeueth vpon him which iustifieth the wicked his fayth is imputed to righteousnes Rom. 4. Vpon thys place sayth âede Aliud est credere in deum aliud credere deo aliud credere deum c. The second doubt sayth he the maister of the sentence doth answere lib. 4. dist 17. cap. 11. in these wordes What is then to be holden or sayd herein Certes that without the confession of the mouth and assoyling of the outward payne sinnes be forgeuen through contrition and humility of the hart c. For the third doubt he brought in the wordes of S. Ierome vpon the Prophet Nahum speaking of the Egiptians destroyed in the sea and of the Sodomites destroyd with fire of the Israelites destroyed in the desert Know you sayth Ierome that God therfore punished them for their sinnes here temporally because they should not be punished hereafter perpetually therfore because they were here punished they shall not be punished hereafter for els the scripture should lie which is not to be graunted These 3. questioÌs belike Iohn Hus did bring in to declare howe the doctors doe not agree in all things neither with the church of Rome neither are to be followed in all poyntes of all men It foloweth moreouer after the death of the Archbish. Swinco aboue mentioned that one named CoÌradus was placed by the pope there to be chief general which CoÌradus conferring with the diuines and doctors of the vniuersity of Prage required their aduises and counselles what way they might best take to asswage the dissentions discordes betwene the clergy and the people Whereupon a certayne councell was deuised to be holden after this sort and maner as foloweth 1. First that all doctors and maisters of the vniuersity of Prage should be asseÌbled in the court of the Archb. and in his presence that euery doctor and maister shoulde sweare not to holde or mayntayne any of the 45. articles of Iohn Wickliffe before condemned 2. Item concerning the 7. sacraments of the Church the keyes censures of the church the maners rites ceremonies customes and liberties of the church concerning also the worshipping of reliques and indulgeÌses the orders religions of the church that euery one shall sweare that he doth hold beleue mayntayn and will maintayn as doth the church of Rome and no otherwise of the which church of Rome the Pope is the head the colledge of Cardinals is the body who are the true and manifest successours of blessed S. Peter prince of the Apostles and of the colledge of the other Apostles of Christ. 3. Item that euery one shall sweare that in euery catholicke matter belonging to the Church that he will stand to the determination of the Apostolicall sea and that he wyll obey the prelates in all maner of thinges wheresoeuer the thing which is pure
Austen calling him a most blessed Pope 11. By the whiche place of Ierome it is manifest that the first article of those doctors is false Forasmuch as by these wordes appeareth that other besides the bishop of Rome and his Cardinals are called blessed Popes holding the fayth and seat of Peter and are successours of the Apostles as was Austen and other holy byshops moe 12. Wherof it followeth moreouer that the church of Rome is not that place where the Lord did appoint the principall sea of his whole Church For Christ which was the head priest of all did first sit in Ierusalem and Peter did sit first in Antioch and afterward in Rome Also other popes dyd sit some in Bonony some at Perusium some at Auinion 13. Item the foresayde Prelates are falsifiers of the holy Scriptures and Canons therfore are worthy to be punished Which affirme and say that we must obey the pope in all thinges For why it is knowne that many Popes haue erred and one Pope was also a woman To whome not onely it was not lawful to geue obedieÌce but also vnlawfull to communicate with them As all Rubrices and infinite Canons do declare 14. Item their 6.7.8.9.10.11 Articles doe stand and are grounded vpon vntrue and false persuasions And therfore are to be reiected and detested like the other before Seyng they doe induce not to peace and veritye but to dissention and falsity 15. It is manifest also to the laitye that this dissention among the clergy riseth for no other cause but onely for the preaching of the Gospell which reprehendeth such Simoniacks and such hereticks in the church of God as namely haunt the court of Rome spreading out theyr braunches abroad into all the world Who deserue to be remoued extirpate not onely of the clergy gospellers but also of the secular power And so these three vices to witte Simonye Luxurity Auarice which is Idoll worship be the causes of all this dissention amonge the Clergye in the kingdome of Boheme and not the other which they falsely ascribe to the Gospellers of Prage These three vices beyng remoued peace and vnity woulde soone be reformed in the Clergy 16. Moreouer their last article is to much grosse and not onely is without all law but also wtout all coulour of law whereas they fondly and childishly doe argue thus that the processes made agaynst M. Iohn Hus ought to be obeyed because forsooth the common sort of the Clergye of Prage hath receiued them By the same reason they may argue also that we must obey the deuil for our first pareÌts Adam and Eue obeyed him Also our fore auncetours before vs were Paganes wherfore we must obey them and also the Paganes 17. But let this friuolous opinioÌ go this is certain truth that the said processes made against maister Iohn Hus by law are none Forsomuch as they were obteyned drawne wrought and executed contrary to the commission of the Pope against the determinatioÌ of the holy mother church as appeareth Cap. Sacro de Sententia excom and a thousand other lawes besides 18. Finally whosoeuer wittingly obstinately do defend and execute the sayd processes made or consenteth vnto theÌ are all to be counted as blasphemers excommunicate and heretickes as hath bene afore written and exhibited to yâ Lord generall bishop Olomucense And more shal be declared and proued if audience may be geuen openly before all the Doctors Ex Aenea Sylui. Chocleo ¶ Vnto these obiections of I. Hus his part the Catholique Doctors agayn did answer in a long tedious proces The scope wherof principally tended to defend the principallity of the Pope to mayntayne his obedience aboue all other potentates in the world affirming coÌteÌding that although Christ is the head alone of the whole multitude of them that are sleeping in Purgatory and whiche are labouring in the Church militant and which are resting in heauen yet this letteth not but the Pope is heade of the church here militant that is of all the faithfull which here in this world liue vnder his office Like as Christ is kyng of all kings and yet Charles may be the king of Fraunce So say they Christ may be the vniuersall head and yet the Pope may be head vnder him of the whole Churche And thus concluded they that the pope is the head and that the Colledge of Cardinals is the body of the Romish church which church of Rome is placed in the ecclesiasticall office here ouer the earth to know and define vpoÌ euery ecclesiasticall and catholicke matter to correct errors and to purge them and to haue care vpon all such vniuersall matters cure vpon all vniuersall churches and vpon the vniuersal flocke of faythfull christians Forasmuch as in the regimeÌt of the church through the vniuersal world there must nedes remayne in such office alwayes some suche manifest true successors of Peter prince of the Apostles of the colledge of the other Apostles of Christ neither can there be found or geuen vpon earth any other successors but only the Pope which is the head and the colledge of Cardinals which is the body of the foresayd church of Rome And although the whole vniuersall multitude of the faythfull do make the body of Christ yet the same body of Christ is not placed here in office to exercise such authority vpon earth Because that vniuersal multitude was neuer yet nor euer can be coÌgregate together And therfore necessary it is that some such true and manifest successors iudges be appoynted to whom recourse must be had in all such catholick and ecclesiastical matters determinable For like as in earthly regiments euery case of discord is brought before his iudge hath his place assigned where to be decided So like reason would requyre that in principall matters and controuersies of fayth some such presidents places be limited for the purpose to haue such doubtes resolued And this being graunted then the doctors proceed here must needes coÌclude say they that there cannot be geuen in all the world any other place but onely the church of Rome the head wherof is the Pope the body is the colledge of Cardinals For like as Christ departing out of this world in his corporal preseÌce leât his body here with vs vnder the SacrameÌt in another forme whereby he remayneth with vs according to his promise Mat. vlt. vnto the consummation of the worlde Euen so while Christ walked here on earth in his bodily preseÌce he was Pope himselfe chiefe bishop so head of the church here militant in earth corporally coÌioyned with the same as the head is to his body But after that he departed out of yâ world because his body which is the church militant vp on the earth should not be headlesse therfore he left Peter his successors to his church for an head in his place vnto the consummation of the world
rule the Church the which shoulde be alwayes conuersant with the militant Church The aunswere I do graunt it For what consequent is this The king of Boheme is head of the kingdome of Boheme Ergo the Pope is head of the whole militant Church Christ is the head of the spiritualtye ruling and gouerning the militant Church by much more and greater necessity then Cesar ought to rule the teÌporalty For so much as Christ which sitteth on the ryght hand of God the Father doth necessaryly rule the militant Church as head And there is no sparke of apparance that there should be one head in the spiritualty ruling the church that should alwaies be conuersant with the militant churche except some infidell would heretically affirme that the militant Church should haue here a permanent and continuall Citty or dwelling place and not to enquire and seeke after that which is to come It is also further euident in my booke how vnconsequent the proportion of the similitude is for a reprobate Pope to be the head of the militent church and a reprobate king to be the head of the kingdome of Boheme The 4. Article Christ would better rule his Churche by his true Apostles dispersed through out the whole world without such monstrous heades I aunswere that it is in my booke as here foloweth that albeit that the doctor doth say that the body of the militant Church is oftentimes without a head yet notwithstanding we do verelye beleue that Christ Iesus is the head ouer euery Churche ruling the same without lacke or default pouring vpoÌ the same a continuall motion and sence euen vnto the latter day neither can the doctor geue a reason why the Churche in the time of Agnes by the space of 2. yeares and 5. monethes liuing according to many members of christ in grace and fauour but that by the same reason the Church might be without a head by the space of many yeares For so much as Christ should better rule his Church by his true disciples dispersed throughout the whole world without suche monstrous heads Then sayd they all together Beholde now he prophecieth and Iohn Hus prosecuting his former talke sayd but I say that the Church in the time of the Apostles was farre better ruled and gouerned then now is And what doth let or hinder that christ should not now also rule the same better by his true Disciples without such monstrous heades as haue bene now a late For beholde euen at this present we haue no such head And yet Christ ceaseth not to rule his Church when be had spoken these wordes he was derided and mocked The 5. Article Peter was no vniuersall Pastour or shepheard of the sheepe of Christ much lesse is the Byshop of Rome The answere These words are not in my book but those which do follow Secondly it appeareth by the wordes of Christ that he did not limit vnto Peter for his iurisdiction the whole world no not one onely prouince So likewise neither vnto any other of the Apostles Notwithstanding certayne of them walked through many regions and other some fewer preaching and teaching the kingdome of God as Paule which laboured trauelled more then all the rest did corporally visite and conuert most prouinces whereby it is lawfull for any Apostle or his vicar to conuert and confirme as much people or as many prouinces in the fayth of Christ as they are able neither is there any restraynt of their liberty or iurisdiction But only by disability or insufficiency The 6. Article The Apostles and other faythfull priestes of the Lord haue stoutly ruled the Church in al things necessary vnto saluation before the office of the Pope was brought in to the Church and so would they very possibly doe still if there were no Pope euen vnto the latter day Then they all cryed out agayne and sayd Behold the prophet but Iohn Hus sayde verely it is true that the Apostles did rule the Churche stoutly before the office of the Pope was brought into the Churche And certaynely a great deale better then it is now ruled And likewise may other faythfull men which doe follow their steppes doe the same for as now we haue no Pope and so peraduenture it may continue and endure a yeare or more Besides this were brought agaynst him other 19. articles obiected vnto him being in prison which with his answeres to the same here likewise follow Of the whiche Articles the first is thys The first Article Paule according vnto present iustice was a blasphemer and none of the Church and therwithall was in grace according vnto predestination of life euer lasting The aunswere This proposition is not in the booke but this which foloweth whereby it doth seme probable that as Paule was both a blasphemer accordyng to present iustice and therewithall also was a faythfull childe of our holy mother the Church and in grace accordyng to predestination of life euerlasting So Iscariot was both in grace according vnto present iustice and was neuer of our holy mother the Church according to the predestination of life euerlasting for so much as he lacked that predestination And so Iscariot albeit he was an Apostle and a Byshop of Christ which is the name of his office yet was he neuer no part of the vniuersall Church The 2. Article Christ doth more loue a predestinate man being sinnefull then any reprobate in what grace possible soeuer he be The aunswere My wordes are in the 4. chapter of my booke intituled of the Church and it is euident that God doth more loue any predestinate beynge sinnefull then any reprobate in what grace so euer he be for the time for so much as he will that the predestinate shall haue perpetuall blessednesse and the reprobate to haue eternall fire Wherefore God partly infinitely louing them both as his creatures yet he doth more loue the predestinate because he geueth him greater grace or a greater gift that is to say life euerlasting which is greater more excellent then onely grace according vnto present iustice And the third Article of those Articles before soundeth much neare vnto this that the predestinate cannot fall froÌ grace for they haue a certayne radicall grace rooted in theÌ although they be depriued of the aboundant grace for a time These thinges are true in the compound sence The 3. Article All the sinnefull according vnto present iniustice are not faythfull but doe swerue from the true Catholicke fayth for so much as it is impossible that any man can committee any deadly sinne but in that point that he doe swerue from the fayth The aunswere I acknowledge that sentence to be mine and it appeareth that if they did thinke vpon the punishment which is to be laid vpon sinners and did fully beleue and had the fayth of the diuine knowledge and vnderstanding c. then vndoubtedly they would not so offend and sinne This proposition is verified by the sayinge of
The tenour of those articles wherof we haue made mention in this our owne writing are in wordes as follow The articles of Iohn Hus to be inquired vpon 1 THere is one onely vniuersall Church whiche is the vniuersitie of the predestinate as shall after be declared 3. The vniuersall Church is onely one as there is one vniuersitie of those that are predestinate 3. Paule was neuer a member of the Deuill although he did certayne actes like vnto the actes of the Church malignant 4. The reprobate are not partes of the Churche for that no part of the same finally falleth from her because that the charitie of predestination which bindeth the same Church together neuer fayleth 5. The two natures that is the Diuinitie and the humanitie bee one Christ. 6. The reprobate although he be sometime in grace according to present iustice yet is he neuer a part of the holy Churche and the predestination is euer a member of the Churche although sometime he fall from grace aduentitia but not from grace of predestinatioÌ euer taking the church for the conuocation of the predestinate whether they be in grace or not according to present iustice And after this sort the church is an article of our beliefe 7. Peter is not nor neuer was the head of the holy catholicke Church 8. Priestes liuing viciously doe defile the authoritie of priesthood and so as vnfaythfull Children do vnfaythfully beleue of the seuen sacraments of the keyes of the Church of offices of Censures of ceremonies of the worshippyng of reliques indulgences orders and other holy things of the Church 9. The papill dignitie came and grew from the Emperor and hys gouernement and institution sprang from the emperours gouernment 10. No man can reasonably affirme eyther of himselfe or other that he is the head of any particular Churche or that the bishop of Rome is the head of the Church of Rome 11. A man ought not to beleue that he which is byshop of Rome is the head of euery particuler Churche vnles god haue predestinate hym 12. None is the vicare of Christ or els of Peter vnlesse he follow him in maners and conditions seing that there is no other following more pertinent nor otherwise apte to receiue of God this power procuratory For vnto the office of a vicegerent of Christ is required the conformitie of maners and the authoritie of the institutor 13. The pope is not the manifest and true successor of Peter the Prince of the Apostles if he liue in maners contrary to Peter and if he hunt after auarice then is he the vicar of Iudas Iscarioth And likewise the Cardinalles be not the true and manifest successors of the Colledge of the other Apostles of Christ vnles they lyue according to the maner of the Apostles keeping the commaundementes counsels of our Lord Iesus Christ. 14. The Doctors alledging that if a man which will not be amended by the Ecclesiasticall censures is to be deliuered to the secular powers do follow in this poynt the byshops Scribes and Phariseis that deliuered Christ to the secular power saying it is not lawfull for vs to kill anye man because he would not obey them in all thinges and that such be greater homicides then Pilate 15. The ecclesiasticall obedience is such an obedience as the Priestes of the church haue found out besides the expresse authoritie of the scripture The immediate deuision of humaine works is that they be either vertuous or vicious if a man be vicious and doth any thyng then doth he it vitiously if he be vertuous and doth any thinge theÌ doth he it vertuously For like as vice which is called a great offere or mortall sin doth stayne all the doyngs of a vicious man so vertue doth quicken all the doinges of a vertuous man 16. A priest of God liuing after hys lawe and hauing the knowledge of the scripture and a desire to edify the people ought to preach notwithstanding any excommunication pretended of the pope And further if the pope or anye other magistrate doeth forbid a priest so disposed to preache he ought not to be obedient vnto hiâ For euery one that taketh vpoÌ him the order of priesthood receiueth in charge the office of a preacher and of that burden ought he well to discharge himselfe any excommunication against him pretended in any wise notwithstanding 17. By the Censures ecclesiasticall as of excommunication suspending and interdicte the clergy to their owne aduauncement cause the lay people to ayd them they multiply their auarice they defend their malice and prepare the way to Antichrist And it is an euident signe that such censures proceede from Antichrist which in their process they call Fulminationes that is their thunderboltes where with the clergy principally proceedeth agaynst those that declare the wickednes of Antichrist who so greatly for hys owne commoditie hath abused them 18. If the pope be euill especially if he be a reprobâââ theÌ is he with Iudas a very deuill a theefe and the sonne of perdition and is not the head of the holy Church militant nor any member of the same 19. The grace of predestination is the band wherwith the body of the church and euery member of the same is indissolubly ioyned to their head Christ. 20. The pope or Prelate that is euill and a reprobate is a Pastor in name and not in deede yea he is a theefe and a robber in very deede 21. The P. ought not to be called the most holy one for his office sake for then ought a king to be called by hys office the most holy one and hangmen with other such officers also were to be called holye yea the deuill hymselfe ought to be called holy for asmuch as he is Gods officer 22. If the pope liue contrary vnto Christ although he clime vp by the right and lawfull election according to the common custome of men yet notwithstanding shoulde be otherwise clime then by Christ yea though wee admitte that he shoulde enter by the election principally made by God For Iudas Iscarioth was lawfully elect of GOD Christ Iesus to hys byshopricke and yet came not he the same way he ought to do vnto the shepefold 23 The condemnation of 45. articles of Iohn Wickleffe by the doctors made is vnreasonable wicked and naught the cause by them alledged is sayned that is that none of them are Catholicke but euery on of them hereticall erroneous or slaunderous 14. Not for that the electours or the most part of theÌ haue consented together with liuely voyce according to the custome of men vpon the person of any therfore that person is lawfully elect or therfore is the true and manifest successors vicar of Peter the Apostle or of any other the Apostles in yâ ecclesiastical office Wherfore whether the electors haue either wel or euil made their election it behoueth vs to beleue the same by the workes of him that is elected
neyther holy neither meritorious Item that reliques as dead mens bones ought not to be worshipped or digged out of theyr graues or set vp in Shrynes Item that prayers made in all places are acceptable vnto God Item that men ought not to pray to any saynt but only to God Item that the vels and ringing in the church was ordeyned for no other purpose then to fill the pristes purses Item that it is no sinne to withstand the ecclesiasticall preceptes Item that the catholick church is onely the congregation of the elect These were the Articles which were generally obiected agaynst them all wherin they did so agree in one vniforme sayth that whatsoeuer one did hold all the other did mayntayne hold the same By the which theyr consent doctrine it appeareth that they all receiued it of some one instructor who was William White which being a scholer and folower of I. Wickliffe resorted afterward into thys country of Norfolke and there instructed these men in the light of the gospell And now as we haue declared the names and Articles of these good men so it remayneth somewhat to speake of theyr troubles how they were handled beginning first with William White ¶ William White Priest THis William White being a folower of Iohn Wickliff and a priest not after the common sort of priests but rather to be reputed amongst the number of them of whom the wise man speaketh He was as the morning starre in the midst of a cloud c. This man was well learned vpright a well spoken priest He gaue ouer his priesthood benefice took vnto him a godly yong woman to his wife named Ioane notwithstanding he did not therefore cease or leaue froÌ his former office duty but continually labored to the glory and prayse of his spouse Christ by reading writing preaching The principal points of his doctrine were these which he was forced to recant at Canterbury That men should seeke for the forgeuenes of their sins onely at the handes of God That the wicked liuing of the Pope and his holynesse is nothing els but a deuilish estate and heauy yoke of Antichrist and therfore he is an enemy vnto Christes trueth That men ought not to worship Images or other Idolatrous payntings That meÌ ought not to worship the holy men which are dead That the Romish church is the fig tree which the Lord Christ hath accussed because it hath brought forth no fruit of the true beliefe That such as weare coules or be annointed or shorne are the lanceknightes and souldiors of Lucifer that they all because theyr lamps are not burning shall be shut out when as the Lord Christ shall come Upon which articles he being attached at Cant. vnder the Archb. Henry Chichesley in the yeare of our Lord 1424. there for a certayne space stoutly and manly witnessed the truth whiche he had preached but like as there he lost hys courage and strength so afterward he became again much more stouter and stronger in Iesu Christ and confessed his own error offence For after this he going into Norfolk with his said wife Ioane there occupying himself busily in teaching conuerting the people vnto the true doctrine of Christ at the last by meanes of the kings letters seÌt down for that intent and purpose he was apprehended taken brought before Wil. bishop of Norwich by whom he was conuict condemned of 30. articles there was burned in Norwich in the moneth of September an 1424. ¶ The burning of William White This William White and his wife had his most abode with one Tho. Moone of Ludney This maÌ was of so deuout and holy life that all the people had him in great reuerence and desired him to pray for them in so much that one Margaret Wright confessed that if any sayntes were to be prayd to she would rather pray to him then to any other When he was come vnto the stake thinking to open hys mouth to speak vnto the people to exhort confirme them in the verity one of the bishops seruants stroke hym on the mouth therby to force him to keepe silence And thus thys good man receiuing the crowne of martyrdome ended this mortall life to the great dolor griefe of all the good men of Norfolke Whose sayd wife Ioane folowing her husbaÌds footsteps according to her power teaching and sowing abroad the same doctrine confirmed many men in Gods truth wherefore the suffered much trouble and punishmeÌt the same yeare at the handes of the sayd bishop About the same time also was burned father Abraham of Colchester and Iob. WaddoÌ priest for the like articles Concerning them which abiured how by whom they were examined What depositions came in agaynst them and what was the order maner of the penance inioyned them here it might be set out at large but for auoyding of prolixity it shall be sufficient briefly to touch certaine of the principals wherby the better vnderstanding may be geueÌ to the Reader after what maner order al the other were intreated First amongst them which were arested and caused to abiure in this yeare afore specified 1428. was Thom. Pye and Iohn Mendham of Aldborough who being conuict vpon diuers of the Articles before mentioned were enioined penance to be done in theyr own parish Church as by the bishops letter directed to the Deane of Rhodenhall that parish priest of Aldborough doth more at large appeare the tenour wherof here ensueth The copy of the Bishop of Norwich his letter WIlliam by the sufferance of God Bishop of Norwich to our welbeloued sonnes in Christ the Deane of Rodéhal of our Dioces and to the parishe priest of the parish Churche of Aldborough of the same our dioces health grace and benediction For so much as we according to our office lawefully proceeding to the correction and amendment of the soules of Thomas Pye and Iohn Mendham of Aldborough of the dioces aforesayd because they haue holden beleued and affirmed diuers and many errours and heresyes contrary to the determination of the holy Churche of Rome and the vniuersall church and catholicke fayth haue enioyned the sayd Thomas and Iohn appearing before vs personally and confessing before vs iudicially that they haue holden beleued and affirmed diuers and many errors and heresyes this penaunce hereunder written for theyr offences to be done and fulfilled in maner forme and time hereunder written according as iustice doth require that is to say sixe fustigations or displinges about the parish church of Alborough aforesayd before a solemn procession sixe seuerall sondayes and three displinges about the market place of Herelston of our sayde Dioces three principall market dayes bare necked head legs and feet theyr bodyes being couered onely with theyr shyrtes and breeches either of them carying a taper in his hand of a pound waight as well rounde about the Church as about the market
forced to obiure and suffred like penance as the other before had done THomas Moone of Ludney was apprehended and attached for suspition of heresy agaynst whom were obiected by the Bishop the articles before written but specially this article that he had familiarity communication with diuers heretickes and had receiued comforted supported and mayntayned diuers of them as sir William White syr Hugh Pye Thomas Pert and William Callis Priestes with many other more vpon the which articles he being coÌuict before the bishop was forced to abiure and receiued the like penance in like maner as before In like maner Robert Brigges of Martham was brought before the Bishop the 17. day of February in the yeare aforesayd for holding and affirming the foresayd articles but especially these hereafter folowing That the sacrament of confirmation ministred by the Byshop did auayle nothing to saluation That it was no sinne to withstand the ordinaunces of the Church of Rome That holy bread and holy water were but trifles and that the bread and the water were the worse for the conturacions characters which the priestes made ouer them Upon which Articles he being conuict was forced to abiure and receiued penance in maner and forme as the other had done before him The like also albeit somewhat more sharp happened vnto Iohn Finch of Colchester the 20. day of September who albeit he was of the dioces of London being suspecte of heresye was attached in Ipswich in the dioces of Norwich brought before the bishop there before whom he being conuict of the like articles as all the other before him was enioyned penance three displings in solemne procession about the Cathedrall Church of Norwich three seuerall Sondayes three displinges about the market place of Norwich three principall market dayes his head necke and feet being bare his body couered onely with a short shirt or vesture hauing in his handes a taper of waxe of a pound waight which the next Sonday after his penance he shoulde offer to the Trinity and that for the space of 3. yeres after euery Ashwednesday Maundy Thursday he should appeare in the Cathedrall Church of Norwich before the Bishop or his Vicegerent to do open penaunce amongest the other penitentiaries for his offences There were besides these men which we haue here rehearsed diuers and many other who both for the concordaunce of the matter and also for that theyr Articles punishmeÌts were all one we haue thought good at this time to passe ouer especially forsomuch as their names be before recited in the Catalogue The burning of Rich Houeden Nicholas Canon of Eye NOw to proceed in our story of Norfolke and Suffolk in folowing the order of yeres we finde that in the yere of our Lord. 1431. One Nich. Canon of Eye was brought before the Bishop of Norwich for suspicion of heresy with certayne witnesses sworne to depose against him touching his maners and conuersatioÌ which witnesses appointing one William Christopher to speak in the name of them all he deposed in maner and forme folowing First that on Easter day when all the parishners weÌt about the church of Eye solemnely in processioÌ as the maner was the sayd Nicholas Canon as it were mocking deciding the other parishioners went about the Church the contrary way and met the procession This article he confessed and affirmed that he thought he did well in so doing Item the sayd Nicholas asked of maister Iohn Colman of Eye this question Maister Colman what think you of the Sacrament of the aulter To whome the sayde Colman aunswered Nicholas I thinke that the SacrameÌt of the aultar is very God and very man the very flesh and very bloud of our Lord Iesus Christ vnder forme of bread and wine Vnto whom Nicholas in decision sayde Truly if the Sacrament of the aultar be very God very man and the very body bloud of our Lord Iesu Christ then may very God and very man be put in a small roome as when it is in the priests mouth that receiueth it at mas And why may not we simple men as well eate flesh vpon Fridayes and al other prohibited dayes as the priest to eat the flesh and the bloud of our Lord euery day indiffereÌtly The which article the sayd Nicholas denied that he spake vnto Maister Colman but vnto a Monke of Hockesney And furthermore he thought he had spoken well in that behalfe Item that on Corpus Christi day at the eleuation of high masse when all the parishioners other straungers kneeled downe holding vp their handes and doing reuerence vnto the sacrament the sayd Nicholas went behinde a piller of the church and turning his face from the high aulter mocked them that did reuerence vnto the sacrament This article he also acknowledging affirmed that he beleued himselfe to do well in so doing Item when his mother would haue the said Nicholas to lift vp his right hand and to crosse himselfe froÌ the craftes and assaults of the deuill forsomuch as he deferred the doing therof his mother tooke vp his right haÌd crossed him saying In nomine patris filij spiritus sacti Amen Which so ended the sayde Nicholas immediately deciding hys mothers blessing tooke vp his right hand of his owne accord and blessed him otherwise as his aduersaryes reporte of him This Article the sayde Nicholas acknowledged to be true Item that vpon Alhallowen day in the time of eleuation of high masse when as many of the parishioners of Eâe lighted many torches and caried theÌ vp to the high aultar kneling down there in reuerence and honor of the Sacrament the sayd Nicholas carying a torche went vp hard to the high aultar and standing behind the priestes backe saying masse at the time of the eleuation he stood vpright vpoÌ his feet turning his back to the priest and his face toward the people and would do no reuerence vnto the sacrament This article he acknowledged affirming that he thought he had done well in that behalfe All which Articles the Byshops coÌmissary caused to be copied out word for worde to be seÌt vnto M. William Worsted Prior of the cathedrall church of Norwich and to other doctors of diuinity of the order of begging Friers that they might deliberate vpon them and shew their mindes betwene that and Thursday next folowing Vpon whiche Thursdaye being the last of Nouember the yeare aforesayd the sayd Nicholas was agayne examined before M. Barnam and diuers other vpoÌ two other articles which he had confessed vnto I. Exetor notary Tho. Bernsten bacheler of diuinity and others Whereof the first Article was this that the sayd Nicholas Canon being of perfect minde and remembrance confessed that he doubled whether in the Sacrament of the aulter were the very body of Christ or no. This article he confessed before the Commissary to be true Item that he beyng of perfecte minde
beginneth already praise to the Lord to come graciously and luckely forward in most places ¶ A Prayer against the Turkes O Eternall Lorde God father of our Lord Iesus Christ creator and disposer of all things iust gracious wise only in the name and reuerence of thy sonne Iesus wee prostrate our selues desiring thine omnipotent maiestie to looke downe vppon these afflicted times of thy poore creatures and seruaunts reliue thy Church increase our faith and confound our enemies and as thou hast geuen thine onely begotten sonne vnto vs promising with hym life to all that shall beleeue vpon his name so encline the obedience of our faith to thy promises in him that our hearts may be farre of from all other sinnefull additions and prophane inuentions which are besides him and not in him grounded vpon thy will and promise And graunt we beseeche thee to thy Church more and more to see how terrible a thing it is to set vp any other meanes or helpe of saluation but onely in him whome thou only hast sent and sealed Reforme thy Church with perfecte doctrine and faithfull teachers that we seeing our owne weakenesse may put off our selues and put on him without whom we can do nothing So shall we stand strong when nothing standeth in vs but thy sonne alone in whome thou art onely pleased Renew in this thy Church againe the decaied faith of thy sonne Iesus which may plentifully bring foorth in vs not leaues onely but frutes of Christian life And forgeue our wretched Idolatry and blinde phantasies past wherwith we haue prouoked manifold waies thy deserued indignation against vs For our hearts haue bene full of Idoles our temples full of Images our wayes full of hypocrisie thy Sacraments prophaned and thy religion turned to superstition because the lanterne of thy worde went not before vs therfore we haue stumbled Miserably we haue walked hetherto like sonnes not of Sara but of Agar and therefore these Turkish Agarens haue risen vp against vs. Many hard and straight wayes we haue passed but the wayes of the Lorde we haue not founde Much cost we haue bestowed on bread that swageth no hunger but that bread which onely feedeth and commeth freely we haue not tasted We haue sailed farre and nere in barkes of our owne building but haue not kept within the Arke onely of thy promise and therefore these floudes haue taken vs. We haue prayed much but not in thine appoynted temple and therefore haue not bene heard Wee haue plowed and tilled but without thy haiffer and therfore this vntidie ground of ours bringeth foorth so many weedes We do fish apace and that all night but because we fish not on the right side of the boate in our fishing we catche neuer a sinne Our buildings be full of good intentions great devotioÌs but because the groud worke is not surely laid vpoÌ the rocke of thy promise the East winde riseth and shaketh them all to shiuers We walke and haue walked long after the precepts and doctrines of men hauing a shew of wisedome but not as holding the heade where lieth all our strength and therefore these Philistian Turkes haue hetherto so preuailed against vs. Briefly all the partes and bones of the body be shaken out of place Wherefore we beseeche thee O Lorde put to thy holy hand and set them in the right ioynt againe And finally reduce this same thy mysticall body againe to his perfect and naturall head whych is thine onely sonne Iesus Christ and none other For him onely hast thou annoynted and appoynted Neither is there any other head that can minister strength and nutriment to this body but he alone for asmuch as all other heades be sinnefull and are not able to stande in thy sight but make thys body rather worse then better Onely this thy welbeloued and perfecte sonne is he in whome onely dwelleth all our strength and fulnesse him onely we confesse and knowledge For whome and with whome wee beseeche thee O Lorde God of hostes graunt to thy Church strength and victory against the malicious fury of these Turkes Saraeens Tartarians againste Gog and Magog and all the malignaunt rabble of Antichrist enemies to thy sonne Iesus our Lord and Sauior Preuent their deuises ouerthrow their power and dissolue their kingdome that the kingdome of thy sonne so long oppressed may recouer and flourish ouer all and that they which wretchedly be fallen from thee may happely be reduced againe into the folde of thy saluation throughe Iesus Christe our only mediatour and most mercifull aduocate Amen IN this long digression wherin sufficiently hath bene described the grieuous and tedious persecution of the Saracens Turkes against the Christians thou hast to vnderstand good reader and beholde the image of a terrible Antichrist euidently appearing both by his own doings also by the scriptures prophecied declared to vs before Now in comparing the Turke with the pope if a question be asked whether of them is the truer or greater Antichrist it were easy to see and iudge that the Turke is the more open and manifest enemye agaynst Christe and hys Church But if it be asked whether of them two hath bene the more bloudy and pernitious aduersary to Christe and his members or whether of them hath consumed and spilt more Christian bloud he with sword or this with fire and sword together neither is it a light matter to discerne neither is it my part here to discusse which do onely write the history and the Actes of them both wherfore after the story of the Turkes thus finished nowe to teenter agayne there whereas we left in describing the domesticall troubles and persecutions here at home vnder the Byshop of Rome after the burning of Babram in Northfolke aboue declared pag 737. I signified also of an other certaine aged man meÌtioned in an old written Chronicle borowed of one in that tower instituted Polychron although I finde not his name in the saide Chronicle expressed which suffered the paines of burning in Smithfield about the same time which was the yere of our Lord. 1500. Ex Polycron This aged father I suppose be hee of whome I finde mention made in certaine olde papers and recordes of W. Larye Citizen all be it the day of the moneth doth a little differ wherin is thus testified that on the 20. day of Iuly An. 100. vpon the day of S. Margaret there was an olde man burned in smithfield for an hereticke the same person vpon the 10. day before he was burned wold haue stolen out of the Lolardes tower and so falling out of the tower did fowly hurt him selfe wherupon he was caried in a carâ to his death as he went to his burning In the foresaid papers of auncient recorde is furthermore declared how in the yere aboue prefixed which was An. 1499. In the time of one Perseuell many were taken for heretickes in Kent and at Paules crosse they bare faggottes and
stoupe and should tread vpon the necke of Emperors and make them to kisse his feet Moreouer where the Apostle sayth that he shall sit in the temple of God thereby is ment not the personall sitting of the Pope in the Citty onely of Rome but the authority and iurisdiction of his sea exalted in the whol vniuersall Church equall with God himselfe For let men geue to the Pope that which he in his lawes decrees and in his pontificall requireth and what difference is there betweene God and the Pope If God sette lawes and ordinaunces so doth he If God haue his creatures so hath he if God require obedience so doth he If the breach of Gods commaundementes be punished much more be his God hath his Religion the Pope also hath his yea for Gods one Religion he hath an hundreth God hath set vppe one Aduocate he hath an hundreth God hath instituted but a few holydayes for Gods one he hath instituted xl And if the holy day that God hath appoynted be simplex the feaste that the Pope appoynteth is duplex triplex Christ is the head of the Church so is the Pope Christ geueth influence to his body so doth the Pope Christ forgeueth sinne the Pope doth no lesse Christ expelleth euil spirites by his power so pretendeth the Pope by his holy water Furthermore where Christ went barefoote vpon the bare ground he with his golden shoes is caried on mennes shoulders And where Christ was called Sanctus Sanctorum he is called Sanctorum Sanctissimus Christ neuer practised but onely the spirituall sworde he claymeth both spirituall and temporal Christ bought the Church he both buieth and selleth the Church And if it be necessary to beleue Christ to be the Sauiour of the world so is it necessary to beleue the Pope to be the head of the Church Christ payd tribute to Cesar he maketh Cesar to pay tribute vnto him Finally the crowne of Christ was of sharp thorne the Pope hath three crownes of golde vpon his head so farre exceeding Christ the sonne of God in glory of this world as Christ excedeth him in the glory of heauen The Image and Paterne of whose intollerable pride and exaltation according as S. Paule doth describe him in his epistle aforesayde we haue here set forth not onely in these Tables to be seene and by hys owne factes to be noted but also his owne wordes and Registers Clementines Extrauagantes and Pontificals expressed as in order the Lord willing shall folow Byshops of Rome aduanced by Emperours Constantinus Theodosius c. ¶ The exaltation of popes aboue Kinges and Emperours out of historyes FIrst after that Italy and the Citty of Rome were ouerrunne by the Gothes and Vandales so that the seate of the Empire was remoued to Constantinople then began Ioannes Patriarch of Constantinople to put forth hymselfe and would needes be called vniuersall Bishop of the world but the Bishoppe of Rome in no case would suffer that and stopped it After this came the Emperours deputy and Exarch of Rauenna to rule Italy but the Byshop of Rome through ayde of the King of Lombardes soone quayled him Not long after about the yeare of our Lord 500. came Phocas the murderer who slue the Emperor of Constantinople his maister Mauritius and his children By which Phocas the bishops of old Rome aspired first to their prehemineÌce to be couÌted the headbishops ouer the whole church and so together with the Lombardes began to rule the city of Rome Afterward when the Lombardes would not yeld vnto him in accomplishing his ambitious desire but would needs requyre of the Bishop the said city of Rome he styrred vppe Pipinus but first deposed Childiricus the king of Fraunce and so thrusting him into an Abbay sette vp in his place Pipinus and his sonne Carolus Magnus to put downe the sayde king of Lombardes called Aistulphus And so translated the Empyre from Constantinople into Fraunce deuiding the spoyle betwene him and them so that the kinges of Fraunce had all the possessions and landes which before belonged to the Empyre and he to receiue of them the quiet possession of the city of Rome with such donations and Lordships which now they challenge vnto theÌ vnder the name of S. Peters patrimony which they falsly ascribe to the donatioÌ of Constantinus the great It foloweth then in proces of tyme after the dayes of Pipinus Carolus and Ludouicus who had indued these Bishops of Rome called now Popes with large possessions when the kinges of Fraunce were not so applyable to theyr becke to aide and maynteine theÌ agaynst the Princes of Italy who began then to pynch the sayde Byshops for theyr wrongful vsurped goodes they practised with the Germanes to reduce the Empyre to Otho first of that name Duke of spayne referring the election thereof to 7. Princes Electours of Germany which was aboute ann 1002. notwithstanding reseruing still in his handes the negatiue voyce thinking thereby to enioy that they had in quietnes and security and so did for a good space At length when some of these Germane Emperours also after Otho began a litle to spurne agaynst the sayd bishops and Popes of Rome some of theÌ they accursed some they subdued and brought to the kissing of theyr feet some they deposed and placed other in theyr possessions So was Henricus 4. by these Byshoppes accursed the Emperour himselfe forced with his wife and child to wait attendaunce vppon the Popes pleasure three dayes and three nightes in winter at the gates of Canossus Reade before pag. 179. Besides all this the sayd Pope raysed vp Rodulphus to be Emperor against him who being slaine in warre then the sayde Pope Gregorye vij not restyng thus styrred vppe his owne sonne Henricus 5. to fight agaynst his owne naturall father and to depose him whiche Henricus the 5. was also himselfe afterwarde accursed and excommunicated and the Saxons at last set vp by the Byshops to fight agaynst him After this the Emperours began to be somewhat calmed and more quyet suffering the Byshops to reigne as they listed till Fridericke the first called Barbarossa came and began to styrre coales agaynst theÌ Howbeit they hampered both him and his sonne Henry in such sort that they brought first the necke of Fridericke in the Church of Venice vnder theyr feet to tread vpon and after that the sayde bishops crowning Henricus his sonne in the church of S. Peter set his crown on his head with theyr feet and with theyr feet spurned it of agayne to make him know that the Popes of Rome had power both to crowne Emperours and to depose them agayne Whereof read before pag. 784. Then folowed Philippus brother to Henry aforesaid whome also the Popes accursed aboute the yeare of our Lord. 1198. and set vp Otho Duke of Saxonye But when the sayd Otho beganne to be so laucy to dispossesse the Byshops of theyr Cittyes and landes whiche they had encroched into
the tithes geuen to the Leuites Christ comââundeth ââes not â his exâpt tithes ââalmes Tithes by âhâm and when they were first commauÌded âa the new ââw Paule haââng power to take yet ââed it not Paule wold not be chargeous ãâã priestes were coueââus than what be they now This rule with the rule of begging Frices can not stand togeather Holesome ââough my Lord if your âit were to ââuour it But it conâârieth not the ordinaÌce âeyther of God nor of his worde If priestes would not ââacke in their duetie they should not lacke in hauing sufficient Fallax argumentum secundum non causam âvt causam The euill demeanor of the priestes is the cause why the people be so slacke in their tithes Priestes being content with sufficiency and a bare liuing ought to part the residue to the poore Priestes did so than but our priestes doe not to now Whether tithes are to be paid to priestes doing not their duetie Gostly mother nay an vngostly stepdam to all Gods children By the law none could chaleng tithes but onely the seed of Leuy Our priestes be not of the seede of Leuy Ergo by the law our priestes cannot chalenge tithes As the priestbood is chaÌged so is the law chaunged Blesse but curse not saith S. Paule He goeth neare you my Lord when he toucheth your tithes The difference of the freedoms betwene the old and new lawes For what cause tithes were geueÌ in the olde law If you take a way tithes you vndoe the church Thorpe preach agaynst whom thou wilt so thou touch not this scabbe The viciousnes and pride of priestes infecteth âll the world A spitefull meeknes that is in skarlet gownes The signes and markes of proud priestes Paule saith god shall iudge all fornicators what say you my Lord Priestes ought to be examples of good lining Clarkly spoken and like a Parasite Forget nothing I pray you my Lord. Not lawfvll to sweare by any creature Men ought not to sweare when without an othe he may excuse himselfe that is compelled to sweare Well said Sir Iohn of you your holy mother stroke your head These prelates would be thou be to be good be they neuer so bad A communication betwixt a lawier and a diuine To sweare by a booke is to sweare by creatures Chrisostom blameth booke oath Here now lacked Boner to scratch hym by the face Fither Malueren or els Syr Bryan Blowcole Christ promiseth geueth mouth vtterance The place of Chrisostome expounded how it is sin to sweare well What it is to sweare well Pope holy Church To touch a booke is to sweare by a booke It is happy that he calâed not for a candle and made a Sceâola of him as âoner did ãâã Tomkins It is happy that Chrisostome was not here or els he would haue had him by the backe But that word cannot be touched Thorpe refseth not sweare Whether the booke be the Gospell ââom saith the Gospel is not the Gospel for ârading but for beleuing The Gospel is not the leaues of the booke but the roote of reason S. Paule Dauid This clarke was well âeene in the Masse booke The Gospel is not the letter but hid in the letter Misty matters for your blind eyes The kingdome of God taken for the vnderstanding of Gods word This salte was somewhat two sharpe for their rotten fleshe to abide Helpe downe with him sir Iohn Note here the crafty practise of this holy church A false brother A crafty trayne of a popishe dissembler Auricular confession God onely forgeueth sinne man onely can couÌsell to leaue sinne Shrife coÌfessioÌ to priestes A good secular man may be counseller where a priest faileth by S. Augustine Morden Monke of Feuersam preaching of coÌfession Harty repeÌtaÌce to God needeth no confession to a priest No nor nothing els that is good Christ geueth freedome the pope geueth thraldome The true freedome of holy church not destroyed but increased by true preachers Take my Lords blassing stand vp My Lord hath hast for being benighted And why compel you this man to the contrary Thorpe coÌtent to submit himself to the ordiââunce of councels âf Boner ãâã bene ãâã hee would not ãâã strokeÌ ãâã cupbord ãâã multiââe is not ãâã foloâed in euil ãâã what ãâã is God ââing him ââto himââfe â cleane ãâã thrift ãâã sin Other mens examples are so to be folowed as they be the followers of Christ Promotions commonly and great liuinges choke truth Men folowing the wayes of Balaam Thorpes felow refuseth to sweare to the prelates Vide supra pag. 497. Arundell the Archb. going out of England The gentlenes of the B. of LoÌdon to Thorpe So promised Winchester in Queene Maries time but that passed his power to performe A notable aunswer of Thorpe to the Byshop promising to destroy all the Gospellers Such pearles would better beseeme my Lord your golden shooes At illi clamabaÌt dicentes tolle tolle crucifige eum Luke 23. Obedience to God and to hys lawe woulde not serue In patience and silence possesse your soules Thorp cast in prison Thorpe comforted strengthened of the Lord after his conflict with the bishop Christ dwelleth in a faythfull soule Christ is the stone wheron we must buildâ Howe we are made the temple of God Marke what we haue by Christ. The propertie of a square stone Christ is an example of all perfect meekenes Priests seeâ the pleasure of this world Great oddâ betwixt the life of ãâã and Chââ and hys Apostles WheÌ prieââ forget God truth ãâã whether they runne headlong The greââ infect the small Fleshlye priests cannot ãâã with thâ thinges They hunt after this with tooth and nayle An exhortation to all degrees to see priesthood amended Prelates priestes negligent in their duties Cirp 1. q. 1. cap. Si quis inquit The ende of W. Thorpe vncertayne Iohn Puruey Iohn Puruey prisoned after his recantation Articles of Iohn Puruey recaÌted He speaketh of priestes here not of publique ministers appointed in the Church Vowes The charge of priests Against transubstantiation Articles out of Purueys bookes collected by R. Lauingham The Sacrament of the popish aultar Pope Innocentius head of Antichrist The sacrament in substaÌce bread in signification the body of Christ TransubstaÌtiation not openlye taught 1000 yeares after Christ. The Sacrament both bread and the body in diuers respectes Auricular confession and penance The order of Priesthood He meaneth of priuate preaching to theyr neighbours True ministers may be made without shauing Priests here haue a priââne not a publique vnderstanding What if there were âo Pope knowen yet the Church could stand Iânsure ââth not âPriest The Popes âesures like the blast of Lucifer Popishe priests haue not the keâeâ of heauen but rather of hell The popes curse hurteth not but profiteth Gossopry not sufficient cause to restraine matrimony The first mariage lawfully before witnes made standeth Keeping making vowes Possessions of the Church 1. q. 3.24 q. 1. Cap
regenerated by fayth in Christ before they begin to do any good worke of charitie or any other good deede 10. Item the doctrine of S. Paule perpending the high glory of a Christen mans state in Christ Iesus by faith first setteth him in a perfect peace with almightie God Rom. 5. Secondly exempteth him from all condemnatioÌ Rom. 8. Thirdly it matcheth him with aungels it equalleth him with Saints and felow citizens of heauen it nuÌbereth him with the housholde of God and inheriteth him with Iesus Christ himselfe Ephes. 2. Fourthly it adopteth him from the state of a seruaunt to the state of the sonne of God crying Abba father Gal. 4. Fiftly it openeth to him a bolde accesse and entraunce to the high maiestie and throne of grace Ephes. 2. Heb. 4. Sixtlye it subiecteth all thinges vnder him as ministers yea the Apostles themselues in their hiest office death life thinges present thinges to come with the whole worlde besides and assigneth him no spirituall head but onely Christ saying And you are Christes and Christ is Gods 1. Cor. 3. Seuenthly it aduaunceth and setteth him in a spirituall liberty or freedome aboue all terrours of spirite rising either of Gods lawe or mans lawe aboue all dreadfull feares of sinne damnation malediction reiection death hell or purgatory aboue al seruile bondage of ceremonies mens precepts traditions superstitious vses yokes customes or what els soeuer oppresseth and intangleth the spirituall freedome of a conscience with Christ hath set at libertie And requireth moreouer that wee walke and stande stout in that liberty with the free sonne of Sara whereto we are brought and not suffer our selues any more to bee clogged with any such seruile bondage that is to meane although we must be content to subiect our bodies to all seruice to all men yet that we yeld not our spirituall consciences and soules as slaues and seruants to be subiect to the feare or bondage of any terrene thing in this world forasmuch as we are in that part made Lordes and Princes ouer all things whatsoeuer can harme or binde or terrifie vs. Ga. 4. Colloss 2. 11. Item the right vayne of S. Paules doctrine putteth no difference nor obseruation in dayes and tymes Gal. 4. Col. 2. 12. Item it leaueth all meates to be indifferent wyth thankes giuing to serue the necessitie of the body and not the body to serue them Col. 2. 1. Tim. 4. 13. Item it permitteth marriage without restraint or exception lawfull and also expedient for all men hauyng neede thereof 1. Cor. 7. 14. Item it admitteth no sacrifice for sinne but the sacrifice of Christ alone and that done once for all with bloude For without bloud there is no remission of sinne whiche onely is applied to vs by fayth by nothing els Heb. 9. 15. Item as touching the holy Communion by the letters of S. Paule to the Cor. 11. we vnderstande that the vse then amongst them was to haue the participation of the bread called the Lordes body and of the cup called the Lordes bloud administred not at an altar but at a plaine bord or table the congregation there meeting together after the time of their supper where not the minister alone did receaue and the other looked on but the whole congregation togither did coÌmunicate with reuerence thankes giuyng not lifting ouer the Priestes head nor worshipyng nor kneeling nor knocking their brestes but eyther sittyng at the supper or standing after the supper According to which forme the Muscouites yet to this day followyng the old rite of the Country although being drowned otherwise in much superstition vse to receaue it after they be risen from their diner standing Experience wherof was seene here at London the first day of October 1569. 16. Item the sayde Apostle besides the sacramentall supper maketh mention of Baptisme or washing of regeneration although he himselfe Baptised but few 1. Cor. 1. of the other sacraments he maketh no mention 17. Item by the same doctrine of S. Paule no tongue is to be vsed in the congregation which is not knowen and doth not edifie 1. Cor 14. 18. Item the rule of S. Paules doctrine subiecteth euery creature vnder the obedience of Kinges and Princes and ordinary Magistrates ordeined of God to haue the sword and authoritie of publike regiment to order and dispose in all thinges not contrary to God whatsoeuer perteineth to the maintenance of the good or to the correction of the euil from whose iurisdiction there is no exemption of vocations of persons whether they be Ecclesiasticall or politicall And therfore to this office appertaineth to preserue peace to set things in lawfull order to conserue Christian discipline in the Church of Christ to remooue offences to bridle the disobedient to prouide and procure wholesome and faithfull teachers ouer the people to maintaine learning and set vp schooles to haue ouersight not onely of the people but also of all Ecclesiastical ministers to see to euery one to do his dutye to remooue or punish such as be negligent also to call Councels and Synodes to prouide the Church goodes to be faithfullye dispensed by the handes of true dealers to the sustentation of the Church of true teachers to the publike necessitie of the poore c. 19. Furthermore by S. Paules doctrine the Ministers and superintendentes of Christes Church haue their authoritie and armour likewise to them limited which armour is onely spiritual and not carnal wherby they fight not against flesh bloud but against the power of darkenes errour and sinne against the spirituall seduction and crastines in heauenly things against the works and proceedings of Sathan the Prince of this worlde in comforting weak consciences against the terrors of the deuil and desperation and finally against euery cogitation lifted vp against Christ to subdue euery celsitude to the subiection and power of Christ Iesu the sonne of God An other briefe recapitulation of the same BRiefly and in a compendious summe to reduce the whole doctrine of S. Paule in these fiue pointes chieflie it consisteth 1. First in setting foorth the grace great loue and good-will and free promises of God the Father in Christ Iesus his sonne to mankinde which so loued the worlde that he hath giuen his owne sonne for the redemption thereof Iohn 3. which gaue his sonne to die for vs being his enimies Rom. 5. which hath quickned vs being dead in sinne Ephes. 2. which so mercifully hath reconciled the world to himselfe by his sonne and also by his ambassadours desireth vs to be reconciled vnto him 2. Cor. 5. who hath giueÌ his owne sonne to be sinne for vs. 2. Cor. 5. to be accursed for vs. Gal. 3. which by firme promise hath assured vs of our inheritance Rom. 4. which not by the works of righteousnes that we haue done but of his owne mercy hath saued vs by the washing of regeneration Tit. 3. c. 2. The
Cyprian writing in his Epistles so much of one Byshop and of the vnity to be kept in Ecclesiasticall regimeÌt as appeareth Lib. 4. Epist. 2. De simplicit praelat item Lib. 3. Epist. 11. c. And in like sort writeth also Cornelius himselfe of one Byshop saying Itaque Vindex ille Euangelij ignorauit vnum esse debere EpiscopuÌ in Catholica Ecclesia c. That is He knew not that there ought to be one Byshoppe in a Catholicke Church c. This by the way not out of the way I trust I haue touched briefly to detect or refute the cauiling wrastling of the Papistes which falsely apply these places of Cyprian and Cornelius to mainetayne the Popes supreme maistershippe alone ouer the whole vniuersall Church of Christ in all places WheÌ their meaning is otherwise how that euery one Catholicke Church or dioces ought to haue one Byshop ouer it not that the whole world ought to be subiect to the dominion of him onely that is Byshop of Rome Now to the story againe Nouatus beyng thus Bishop tooke not a little vpon him goyng about by all meanes to defeat Cornelius and to allure the people from him Insomuch that as in the foresayd book of Eusebius appeareth wheÌ Nouatus came to the distributing of the offrings and should geue euery man his part he coÌpelled the simple persoÌs euery man to sweare before they should receiue of the benediction of the collectes or oblations holding both their handes in his holding them so long speaking these wordes vnto them Sweare to me by the body and bloud of our Lord Iesu Christ that thou wilt not leaue me and goe to Cornelius till that they swearing vnto him instead of AmeÌ to be sayd at the receauing of the bread should aunswere I will not returne to Cornelius c. Where note by the way that the Latine booke of Christofersons tanâlation in this place craftely leaueth out the name of bread This story being written in Eusebius also contained in Nicephorus although not in the same order of wordes yet in effeât drawne out of him doth declare in playne wordes in both the Authors who so will marke the same that the sacrament of the bodye of Christ is termed with the playne name of bread after the consecration It followeth more in the story that Maximus Vrbanus Sydonius and Celerinus before mentioned perceiuing at length the crafty dissimulation and arrogancy of Nouatus left him and with great repentance returned agayne to the Church were reconciled to Cornelius as they theÌselues writing to Cyprian and Cyprian likewise writing to them an Epistle gratulatory doth declare Lib. 3. Epist. 3. Cornelius also in his Epistle to Fabê° witnesseth the same In thiâ Epistle the sayd Cornelius moreouer writeth of one Moses a worthy Martyr which once being a follower also of Nouatus after perceiuing his wickednesse forsooke him and did excommunicate him Of him Cyprian also maketh mention calleth him a blessed confessour Lib. 2. Epi. 4. Damasus in his pontificall sayth that he was apprehended with Maximus and Nicostratus aboue mentioned was put with them in prison where he ended his life And thus much of Nouatus agaynst whom as Eusebius testifieth a Synode was holdeÌ at Rome of lx sondry Byshops in the tyme of Cornelius and vnder the reigne of Decius an 255. whereby it may be supposed that the heat of the persecutioÌ at that tyme was somewhat calmed After Fabianus or as Zonaras calleth him Flauianus next succeeded into the bishoprick of Rome Cornelius whoÌ Cyprian noteth to be a worthy Byshop and for his great vertue maydenlye continency much commeÌdable chosen to that roome not so much of his owne consent as of the full greement both of the Clergy men and also of the people Hierome addeth also that he was a man of great eloqueÌce wherby it may appeare those two Epistles decretal which go in his name not to be his both for the rudenes of the barbarous and grose stile and also for the matter therin conteined nothing tasting of that tyme nor of that age nor doings then of the Church Wherof in the first he writeth to all ministers brethren of the Church concerning the lifting vp of the bodyes bones of Peter Paule De cathecumbis and transposed to Vaticanum at the instance of a certayne deuoute woman named Lucina hauing no great argumeÌt or cause to write therof vnto the churches but onely that he in that letter doth desire theÌ to pray vnto the Lord that through the intercession of those Apostolicall Sayntes their sinnes might be forgeuen them c. In the second Epistle writing to Ruffus a Byshop of the East Church he decreeth and ordaineth that no oth ought to be required or exacted of any head or chiefe Byshop for any cause or by any power Also that no cause of Priestes or Ministers ought to be handled in any straunge or forreine Court without his precinct except onely in the Court of Rome by appellation wherby who seeth not the trayn of our latter Byshops going about craftely to aduaunce the dignity of the Court of Rome vnder and by the prtenced title of Cornelius and of such auncient Byshops If Cornelius did write any Epistles to any in deede in those so turbulent times of persecution no doubt but some signification thereof he would haue touched in the sayd his letters either in ministring consolation to his brethreÌ or in requiring consolation and prayers of others Neither is there any doubt but he would haue geueÌ some touch also of the matter of Nouatus with whom he had so much to do as in deed he did for so we finde it recorded both in Eusebius and in Hierome that he wrote vnto Fabius Byshop of Antioche of the decreementes of the counsell of Rome and an other letter of the maner of the Counsell the third also of the cause of Nouatus and agayne of the repentaunce of such as fell wherof there is no word touched at all in these foresayd Epistles decretall What trouble this Cornelius had with Nouatus sufficiently is before signified In this persecution of Decius he demeaned himselfe very constantly and faythfully whiche sustayned great conflictes with the aduersaries as S. Cyprian geueth winesse Lib. 1. Epist. 1. Hierome testifieth that he remayned Byshop after the death of Decius to the tyme of Gallus and so appeareth also by S. Cyprian which hath these wordes Et tyrannum armis bello postmodum victum prior sacerdotio suo vicit But Damasus and Sabellicus his folowers affirm that he was both exiled also martired vnder the tyrannous reigne of Decius Of whom Sabellicus writeth this story taken out as it seemeth of Damasus and sayth that Cornelius by the commauÌdement of Decius was banished a towne called Centumcellas bordering in Hetruria from whence he sent letters to Cyprian Byshop of Carthage and Cyprian agayne to him This comming to
with the rest of the multitude and perswading them what they should do and what had bene obteined for theÌ caused them to void the citie and not onlie them but also a great number of other mo who perswaded by him vnder that preâence changing themselues in womens apparell or faming some impotencie so escapeh out of the citie At whose comming out Eusebius on the other side was readie to receiue them and refreshed their hungrye and pined bodies whereby not onelye they but the whole Citye of Alexandria was preserued from destruction Eusebius lib. 7. cap. 32. By this little historie of Eusebius and Anatholius described in the vij booke of Eusebius cap. 32. and briefly here set foorth to thee gentle Reader thou mayest partly vnderstande the practise of the Prelates what it was in those daies in the church which was then onlie imploied in sauing of life and succouring the common weales wherein they liued as by these two godly persons Eusebius and Anatholius may wel appeare Unto the which practise if we compare the practise of our latter prelates of the church of Rome I suppose no little difference will appeare The next Emperour to Florianus as is said was Marcus Aurelius Probus a Prince both wise and vertuous and no lesse valiant in martial affaires as fortunate in the successe of the same During his time we reade of no persecution greatly stiring in the church but much quietnes as well in matters of religion as also in the common wealth In so much that after his great and manye victories such peace ensued that his saying was there needed no more souldiers seing there were no moe enimies to the coÌmon wealth to fight against It was his saying also that hys souldiers nede not to spend corne and victuale except they laboured to serue the common wealth And for the same cause he caused his souldiers to be set a worke about certayne mountaynes in Syrinia in Messia to be planted with vines and not so much as in winter suffered them to be at rest therfore by them at length he was slayne after he had reigned the space of vj. yeres and 4. moneths an 284 Eutrop. Carus with his two sonnes Carinus and Numerianus succeeded next after Probus in the Empire the raygne of which Emperors continued in all but iij. yeares Of the which three first Carus warring agaynst the Persians was slayne with lightning Of Numerianus his sonne beyng with his father in his warres against the Persians we finde much commendation in Eutropius Vopiscus and other writers which testified to him to be a valiaunt warriour an eloquent orator as appeared by his declamatioÌs and writinges sent to the Senate Thirdly to be an excellent Poet. This Numerianus sorrowing lamentyng for the death of hys father through immoderate weeping fell into a great sorenes of his eyes by reason whereof he keping close was slaine not long after of his father in lawe named Aper who traiterously aspiring to the Empire dissnnuled his death with a false excuse to the people asking for him saying for the payne of his eyes he kept in from the wind and weather til at length by the stinch of his body being caried about his death was vttered In the life of this Emperor Carus aforesaide written by Eutropius in the later edition set forth by Frobenius I finde whiche in other editions of Eutropius doth not appeare that Numerianus the sonne of this Carus was he that slewe Babylas the holye Martyr whose history before wee haue comprehended But that seemeth not to be like both by the narration of Chrysostome and also for that Vrspergensis declaryng the same hystorie and in the same wordes as it is in Eutropius saith that it was Cyrillus whome Numerianus killed the story whereof is this what time Carus the Emperour in his iourney going toward the Persians remayned at Antioche Numerianus his sonne would enter into the church of the christians to view and behold their misteries But Cyrillus their bishop would in no wise suffer him to enter into the church saying that it was not lawfull for him to see the misteries of God who was polluted with sacrifices of Idoles Numerianus full of indignation at the hearing of these words not suffering that repulse at the hands of Cyrillus in his fury did slay the godlye Martyr And therefore iustly as it seemed was he himselfe slayne afterward by the hands of Aper Thus Carus with his sonne Numerianus being slaine in the East partes as is declared Carinus the other sonne raigned alone in Italye where he ouercame Sabinus striuyng for the Empire and raigned there with much wyckednes till they returning home of the army againe from the Persians who then set vp Dioclesian to be Emperor by whome the foresayde Carinus for the wickednes of hys life being forsaken of his host was ouercome at length slayne with the hande of the Tribune whose wyfe before he had defloured Thus Carus with his two sonnes Numerianus and Carinus ended their liues whose raigne continued not aboue three yeares All this meane space we reade of no great persecution stirring in the Church of Christ but was in meane quiete state and tranquilitie vnto the xix yeare of the raigne of Dioclesian So that in counting the time from the latter ende of Ualerian vnto this foresaid yeare of Dioclesian the peace of the church which God gaue to his people semeth to continue aboue 44. yeares During the which tyme of peace and tranquilitie the church of the Lord did mightely increase and florish so that the more bodies it lost by persecution the more honor and reuerence it wan daily among the Gentiles in al quarters both Grekes and barbarous in so much that as Eusebius in his vij booke describeth amongst the Emperours themselues diuers there were which not onely bare singular good will and fauor to them of our profession but also did commit vnto them offices regiments ouer countries and nations so well were they affected to our doctrine that they priuileged the same with liberty and indemnitie What needeth to speake of them which not only liued vnder the Emperors in libertie but also were familiar in the court with the Princes themselues entertained with great honour and speciall fauour beyond the other seruitures of the court as was Dorotheus with his wife children and whole family highly accepted aduaunced in the palace of the Emperour Also Gorgonius in like maner with diuers other mo who for theyr doctrine learning which they professed were with theyr Princes in great estimation In like reuerence also were the bishops of cities and Diocesse with the Presidentes and rulers where they liued who not onely suffered theÌ to liue in peace but also had them in great price and regarde so long as they kept themselues vpright and continued in God his fauour Who is able to number at that time the mighty
of the Christians to bee spoyled and cast to the earth and the bookes of holy scripture to be burned Thus most violent edictes and proclamations were set foorth for the ouerthrowing as is saide of the Christians temples throughout all the Romane Empire Neyther did there want in the officers any cruell execution of the same proclamations For their temples were defaced euen when they celebrated the feast of Easter Euseb. lib. 8. cap. 2. And this was the first edicte giuen out by Dioclesian the next proclamation that came forth was for the burning of the bookes of the holy scripture which thyng was done in the open market place as before then next vnto that were edictes giuen forth for the displacing of such as were Magistrats and that with a great ignominie al other whatsoeuer bare anye office Imprisoning suche as were of the common sorte if they would not abiure Christianitie and subscribe to the heathen religion Euseb. lib. 8. cap 3. Nicephorus lib. 7. cap 4. Zonoras also in his seconde tome And these were the beginning of the Christians euils It was not long after but that new edictes were sent forth nothing for their cruelty inferiour to the first for the casting of the elders and bishops into prisoÌ and then constraining them with sundry kindes of punishments to offer vnto their Idoles By reason whereof ensued a great persecutioÌ amongst the gouernors of the church amongst whom many stood manfully passing through many exceeding bitter torments neyther were ouercome therwyth being tormented and examined diuers of them diuerslye some scourged all their bodies ouer with whips scourges some with racks rasinges of the flesh intolerable were cruciated some one way some another way put to death Some againe violently were drawen to the vnpure sacrifice and as though they had sacrificed when indeede they did not were let go Other some neither comming at al to their aultars nor touching anye peece of their sacrifices yet were borne in hand of theÌ that stoode by that they had sacrificed so suffering that false infamation of their enymies quietly went away Other as dead men were caried and cast away being but halfe dead Some they cast down vpon the pauement and trailing them a great space by the legs made the people beleue that they had sacrificed Furthermore other there were which stoutly withstood them affirming with a loud voice that they had done no such sacrifice Of whom some saide they were Christians gloried in the profession of that name some cryed saying that neither they had nor would euer be pertakers of that idolatry And those being buffeted on the face mouth wyth the handes of the soldiers were made to hold their peace and so thrust out with violence And if the Saintes did seeme neuer so little to doe what the enimies would haue them they were made much of Albeit all this purpose of the aduersary did nothing preuayle against the holye and constaunt seruaunts of Christ. Notwithstanding of the weake sort innumerable there were which for feare infirmity fell and gaue ouer euen at the first brunt At the first comming downe of these edictes into Nicomedia there chanced a dede to be done much worthy of memory of a Christien being a noble man borne whiche moued by the zeale of God after the proclamation made at Nicomedia was set vp by and by ranne and tooke downe the same and openly tare and rent it in peeces not fearing the presence of the two Emperours then being in the citie For which acte he was put to a most bitter death whiche death he with great faith constancie endured euen to the last gaspe Euseb. lib. 8. lib. 3. 5. After this the furious rage of the malignaunt Emperours being let loose against the saintes of Christ proceeded more more making hauock of gods people through out all quarters of the worlde First Dioclesian which had purposed with himselfe to subuert the whole christian religion executed his tyranny in the east and Maximianus in the west But wily Dioclesian began very subtilye for hee put the matter first in practise in his owne campe among whom the marshall of the field as Euseb. lib. 8. cap. 4. affirmeth put the Christian Souldiers to this choise whether they would obey the Emperors commaundement in that maner of sacrifice he coÌmaunded and so both to keepe their offices and leade their bands or els to lay away from theÌ their armor and weapons Whereunto the Christen men couragiously aunswered that they were not only ready to lay away their armour weapons but also to suffer death if it should with tiranny be enforced vnto them rather theÌ they would obey the wicked decrees and comaundements of the Emperour There might a man haue seene very manye whiche were desirous to liue a simple and poore life and whiche regarded no estimation and honour in comparison of true pietie godlines And this was no more but a subtile and wily flattery in the beginning to offer them to be at theyr owne liberty whether they would willingly abiure their profession or not as also this was an other that in the beginning of the persecution there were but a few tormented with punishment but afterwarde by little and little hee began more manifestlye to braste out into persecution It can hardly be expressed with wordes what number of Martirs and what bloud was shedde through all cities and regions for the name of Christ Eusebius in his 8 booke chap. 7. saith that he himselfe knew the worthy Martirs that were in Palestina But in Tire of Phenicia he declareth in the same a marueilous martyrdome made where certayne christians being geuen to most cruell wild beasts were preserued without hurt of them to the great admiration of the beholders and those Lions Beares and Lybardes kept hungry for that purpose had no desire to deuoure them which notwithstanding most vehementlye raged against those by whome they were brought into the stage and stoode as they thought without daunger of theÌ such were first deuoured But the Christian Martyrs because they could not be hurt of the beasts being slayne with the sworde were afterwarde throwen into the sea At that time was martyred the Bishop of Sydon But Syluanus the Byshop of Gazensis with 39. other were slayne in the mettall mynes of Phenitia Pamphilus the elder of Cesarea being the glory of that congregation died a most worthy Martyr whose both life and most commendable martyrdome Eusebius oftentimes declareth in his 8. booke and 13. chapter in so much that he hath written the same in a booke by it selfe In Syria all the chiefe teachers of the congregation were first committed to prison as a most heauye cruell spectacle to behold as also the bishops Elders and Deacons which all were esteemed as menquellers and perpetratours of most wicked facts Eusebius Lib. 8. cap. 6 After that we read of an
not that be graunted vnto all woemen infirmed by the fault of nature which is commended in one person done in her infirmitie Therefore to receaue the misterie of the holy communion it is not forbidden them Albeit if she dare not so farre presume in her great infirmitie she is to be praysed but if she do receaue she is not to be iudged For it is a point of a good minde in some maner to knowledge hys sinnes there where is no sinne because manye times that is done without fault which commeth of fault As when we be hungry we care without fault notwithstanding it commeth by the fault of our first father to vs that wee are hungrye c. Where ye aske if a man after the company with hys wyfe may resort to the Church or to the holy Communion before he be purged with water The law giuen to the old people commaunded that a man after the companye wyth his wife both shoulde be purified with water and also should tary the Sunnes set before he came to the congregation Which seemeth to be vnderstand spiritually for then most true it is that the man companieth with the woman when his minde through delectation is ioyned to vnlawfull concupiscence in his hart and cogitation At what time before the said fire of concupiscence shall be remooued let the person thinke himselfe vnworthye the entraunce to the congregation through the viciousnes of his filthy will But of this matter sondry nations haue euery one their sondry customes some on way some an other The auncient maner of the Romanes froÌ our forefathers hath beene that in such case first they purged themselues with water then for a little they abstaine reuerently and so resort to the Church c. After many other words debated of this matter thus he inferreth but if any person not for voluptuousnes of the flesh but for procreation of children do company with his wife that man concerning either the comming to the Church or the receauing the misteries of the Lords body bloud is to be left to his owne iudgement for he ought not to be forbid of vs to come which when he lieth in the fire will not burne c. There is an other question also to these adioyned with his aunswere likewise to the same concerning pollutions in the night but I thought these at this present to our english eares sufficient To returne now to the story againe Gregory after he had sent these resolutions to the questions of Austen sendeth moreouer to the Church of Englande moe coadiutors and helpers as Mellitus Iustus Paulinus and Ruffianus with bookes and such other implemeÌts as he thought necessary for the English Church He sendeth moreouer to the foresaide Austen a palle with letters wherein he setteth an order betweene the twoo Metropolitane seates the one to be at London the other to be at Yorke Notwithstanding he graunteth to the sayde Austen during his lyfe to be the onely chyefe Archbyshop of al the lande and after hys tyme then to returne to the two foresaide seats of London and Yorke as is in the same letter conteined the tenour whereof here followeth in hys owne wordes as ensueth The copie of the Epistle of Gregory sent to Augustinus into Englande REuerendissimo sanctis fratri Augustino coepiscopo Gregorius seruus seruorum Dei. Cum certum sit pro omnipotente Deo laboraÌtibus ineffabilia aeterni Regis praemia reseruari nobis tamen eis necesse est bonorum beneficia tribuere vt in spiritualis operis studio ex remuneratione valeant multiplicius insudare and so forth as followeth here in English TO the reuerende and vertuous brother Augustine his felow Byshop Gregorius the seruaunt of the seruaunts of God Although it be most certaine that vnspeakeable rewardes of the heauenly king be laide vp for all such as labour in the wordes of almighty God yet it shall be requisite for vs to reward the same also with our benefites to the ende they may be more encouraged to go forward in the study of their spirituall worke And for asmuch now as the new church of Englishmen is brought to the grace of almightie God through his mightie helpe and your trauayle therefore we haue graunted to you the vse of the palle only to be vsed at the solemnitie of your Masse so that it shall bee lawfull for you to ordaine twelue Bishops such as shal be subiect to your prouince or dition So that hereafter alwaies the Byshop of the Citie of London shall be ordeyned and consecrate by his owne proper Synode and so to receaue the palle of honour froÌ the holy and Apostolike seate wherein I here by the permission of God doe serue And as touching the Citie of Yorke we wyll sende also a Bysh. thether whoÌ you may thinke meet to ordayne So that if that Citie with other places bordering thereby shall receiue the word of God he shall haue power likewise to ordayne twelue byshops and haue the honour of a Metropolitane to whoÌ also if God spare me life I entend by the fauour of God to sende a palle this prouided that notwithstanding he shal be subiect to your brotherly appointment But after your decease the same Metropolitane so to be ouer the Byshops whom he ordereth that he be in no wise subiect to the Metropolitane of LondoÌ after you And here after betwixt these two Metropolitanes of London Yorke let there be had such distinction of honour that hee shall haue the prioritie which shall in time first bee ordeyned Wyth common counsell and affection of hart let them go both together disposing with one accord such things as be to be done for the zeale of Christ. Let them forethinke and deliberate together prudently and what they deliberate wisely let them accomplish concordly not gerryng nor swaruing one from the other But as for your part you shall be indued with authoritie not onelye ouer those Byshops that you constitute and ouer the other constituted by the byshop of Yorke But also you to haue all other Priestes of whole Brytaine subiect to our Lord Iesus Christ to the ende that through your preaching and holines of life they may learne both to beleeue rightly and to liue purely and so in directing their life both by the rule of true faith and vertuous maners they may attaine when God shall call them the fruition and kingdome of heauen God preserue you in health reuerend brother the x before the Kalend. of Iuly in the raygne of our soueraigne Lord Mauritius most vertuous Emperour Besides this the said Gregory sendeth also an other letter to Mellitus concerning his iudgement what is to bee done with the idolatrous temples and Phanes of the Englishmen newly coÌuerted which Phanes he thinketh not best to plucke downe but to conuert the vse thereof and so let them stand And likewise of their sacrifices and killyng of Oxen how the same ought to be ordered and howe to bee altered disputing
of euery fire house a peny to be payd through his whole land as king Iue in his dominion had done before Also he gaue grauÌted yearely to be payd to Rome 300 markes that is to the mainteining of the light of S. Peter C. markes to the light of S. Paul C. markes to the vse of the Pope also an other hundreth This done returning home through Fraunce maried their Iudith the daughter of Carolus Caluus yeâreÌch king whom he restored afterward contrary to the lawes of Westsaxons to the title and throne of a Queene For before it was decreed among the Westsaxons by the occasion of wicked Ethelburga who poisoned Brigthricus her owne husband that after that no kinges wife there should haue the name or place of a Queene And forsomuch as I haue here entred into the mention of Iudith daughter of Carolus Caluus the occasion thereof putteth me in memory here to insert by the way a matter bone although not in this Realme yet not impertinent to this ecclesiasticall history And first to deduct the narration hereof from the first originall The father of this Carolus Caluus whose name was Ludouicus first of that name called Pius king of Fraunce had two wiues whereof by the first he had iij. sonnes Lothary Pipin and Lewys Which iij. sonnes vnnaturally and vnkindly coÌspiring against their father and his second wife with her sonne their youngest brother persecuted him so that through a certaine councell of Lordes spirituall and temporall they deposed the same their naturall and right godly father dispossessing and discharging him of all rule and dominion Moreouer caused him to renounce his temporal habite inclosing him in the Monastery of S. Marke for a monke or rather a prisoner All which done they deuided his Empire and kingdome among themselues Thus was Ludouicus Pius of impious sonnes left desolate But the power of God whiche worketh when all earthly power ceaseth of hys deuine mercy so ayded and recouered him out of all this tribulation to this Imperial dignitie agayne that it was to all his enemyes confusion and to all good men a miracle But this by the way By his 2. wife whose name was Iudith he had this Charles the Bald here mentioned Which Iudith was thought and so accúsed to the Pope to be within such degree of aliance that by the Popes law she might not continue hys wife without the popes dispensation It so fell out in the meane time that this Ludouicus the Emperour had promoted a young man named Frederick to be Bishop of Utrickeâand to hym had geuen sad and good exhortation that he remembring and following the constancy of his predecessours woulde mayntayne right and trueth without all exception of anye person punish misdoers with excommunication as wel the riche as the poore with such like wordes of godly couÌsaile Fredericke hearing the king thus to say sitting at dinner with him as the manner was beyng newly inuested in these words answered to the Emperor again I thanke your maiestie saith he which with your so wholesome exhortation putteth me in mind of my profession But I beseech you of your benigne fauour patience that I may freely disclose that which hath long encombred and pierced my conscience To whoÌ leaue being geuen thus he began I pray you Lord Emperor to shew me herein your mynd pointing to the fish before him whether is it more according to attain this fish here present beginning first at the head or at the taile What a tale is this quoth the Emperor of the taile of the head At the head quoth he Then Frederike taking thereof his occasion proceedeth Euen so let it be Lord Emperour sayth he as you haue sayd Let Christian fayth and charitie first begin with your selfe as with the head admonishing you to cease froÌ your face and error that your subiects by your example be not boldned to follow your misdoing Wherefore first forsake you your vnlawful wedlock which you haue made with Iudith your neare kinswoman These wordes of the new Bishop although they moued Ludouicus the Emperor not a litle yet he with a gentle modestie and modest silence was contented suffring the bishop to go home in peace But the word beyng vttred in such an audience could not so be concealed but spread and brast out in much talke in the whole court and especially among the Bishops consultyng earnestly with themselues about the matter Through whose counsail and labour so at length it fell that the Emperour was constrained to leaue the company of his wife till hee had purchased a licence of the bishop of Rome to retaine her again who then forgaue the said bishop all that was past But the woman hired two knights that slew him in hys vestimentes when he had ended his masse Ranulphus and Guliel Libro de pontificib geue forth this story in his great commendation to dye a Martyr Whereof I haue not to iudge nor here to pronouÌce but that rather I think him to be comended in his dying then the women for her killing And for asmuch as mention hath bene made of Ludouicus Pius here is to be noted that in Fraunce then was vied of Priestes and Churchmen precious and shewing vestuce and golden and rich staring girldles with rings and other ornamentes of golde Wherefore the sayd Lewes purchased of the Bishop of Rome a correctioÌ for all such as vsed such disordinate apparell causing them to weare browne and sad colours according to their sadnes Fab. Of this Lewes the Papistes doe fayne that because he conuerted certayne of their Church goodes and patrimonie to the wages of his souldiours his body say they was caryed out of his tombe by deuils and was no more seene And thus a little hauing disgressed out of our course now let vs returne out of Fraunce into England agayne kyng Ethelwulfus who comming from Rome by the couÌtrey of Fraunce was now returned agayne into his own dominion where he continued not long after This Ethelwulfus had especially about him two Bishops whose counsell he was most ruled by Swythinus Byshop of Winchester and Adelstanus Byshop of Syreborne Of the which two the one was more skilfull in teÌporall and ciuill affayres touching the kings warres and filling of hys coffers and other furniture for the king The other whiche was Swythinus was of a contrary sorte wholly disposed and enclined to spirituall meditation and to minister spirituall couÌcel to the king who had ben scholemaister to the king before Wherein appeared one good coÌdition of this kings nature among his other vertues not onely in following the preceptes and aduertisementes of his old schoolemaister But also in that he like a kinde thaÌkfull pupille did so reuerence hys bringer vp and old scholmaister as he called him that he ceased not till hee made hym Byshop of Winchester by the consecration of Celnoch then Archbishop of Canterbury But as concerning the miracles
and such as be mad receiue their health agayne if they worship the tombe of this Elfleda c. The like fainings and monstrous miracles we reade also in chronicles of doting Dunstane drowned in all superstition if he were not also a wicked sorcerer First how he beyng yet a boy chased away the deuil set about with a great company of dogs and how the Angels did open the church dore for him to enter Then how the Lute or Harpe hanging vpon the wall did sing or play without any finger these wordes Gaudent in coelis animae sanctorum qui Christi vestigiâ sunt sequuti qui pro eius amore sanguinem suum suderunt ideo cum Christo regnabunt in aeternum Item where a certayne great beame or maisterpost was âââed out of the place he with making the signe of a Crosse set it in right frame agayne Moreouer how the sayd Dunstane being tempted vpon a tyme of the deuil with the cogitation of women caught the deuill by the nose with a whore paire of tongs and helde him fast Item how ofte heauenly spirits appeared to him and vsed to talke with him amiliarly Item how he prophesied of the birth of king Edgar of the death of king Egelred of the death of Editha and of Ethelwood bishop of Winchester Also how our Lady with her fellowes appeared visibly to hym singing this song Cantemus Domino sociae cantemus honorem Dulcis amor Christi personet ore pio Agayne how the Angels appeared to him singing the Hymne called Kyrââ Rex splendens c And yet these prodigious fantasies with other mo are written of him in Chronicles and haue bene beleued in Churches Among many other false and lying miracles forged in this corrupt tyme of Monkery the fabulous or rather filthy legeÌd of Editha were not to be ouerpassed if for shame and honesty it might well be recited But to cast the dyrt of these Pope holy monkes in their owne face which so impudently haue abused the church of Christ and simplicitie of the people with their vngratious vanities let vs see what this miracle is how honestly it is told Certayne yeres after the death of Editha saith Will. of Malmes which yeres Capgraue in his new Legend reckoneth to be thirtene the said Editha also S. Denys holding her by the hand appeared to Dunstan in a vision willing and requiring him that the body of Editha in the church of Wilton should be taken vp shrined to the entent it might be honored here in earth of her seruants according as it is worshipped of her spouse in heauen Dunstan vpon this comming from Salisbury to Wilton where Editha was interred commaunded her body to be taken vp with much honor solemnitie Who there in opening her tombe as both Malmes and Capgraue with shame enough recorde found all the whole body of this Editha coÌsumed to earth saue only her thombe her belly the part vnder the belly Wherof the said Editha expounding the meaning declared that her thombe remained found for the much crossing she vsed with the same The other partes were incorrupted for a testimony of her abstinence and integritie c. Ex Malmes Capgrauo What Sathan hath so enuied the true sinceritie of christian faith and doctrine so to contaminate the same with such impudent tales such filthy vanities Idolatrous fantasies as this Such Monkes with theyr detestable houses where Christes people were so abhominably abused and seduced to worship dead carcases of men and women whether they deserued not to bee rased and pluckt downe to the ground let all chaste Readers iudge But of these matters enough and to much ¶ Here followeth the Epitaphe written by Henricus Archdeacon of Huntington vpoÌ the prayse and commendation of king Edgar Autor opum vindex scelerum largitor honorum Septiger Edgarus regna superna petit Hic alter Salomon legum pater orbita pacis Quod caruit bellis claruit inde magis Templa Deo templis monachos monachis dedit agros Nequitiae lapsum iustitiaeque locum Nouit enim regno verum perquirere falso Immensum modico perpetuumque breui Among his other lawes this king ordained that the Sonday should be solemnised from Saterday at ix of the clocke till Monday morning King Edward called the Martyr AFter the death of Edgar no smal trouble arose amoÌgst the Lordes and Bishops for succession of the crowne the principall cause wherof rose vpon this occasion as by the story of Symon of Durham and Roger Houeden is declared Immediately after the decease of the king Alferus Duke of Mercia and many other nobles which held with Egelrede or Ethelrede the onely right heyre and lawfull sonne of Edgar misliking the placing and intrudyng of Monkes into churches the thrusting out of the seculare Priestes with their wiues and children out of their auncient possessions expelled the Abbots and Monkes and brought in againe the foresayd priestes with theyr wyues Against whom certayne other there were on the contrary part that made resistance as Ethelwine Duke of Eastangles Elfwoldus his brother and the Erle Brithnothus saying in a councell togither assembled that they would neuer suffer the religious Monkes to be expulsed and driuen out of the Realme which held vp all Religion in the land and therupon eftsoones leuied an army whereby to defend by force the Monasteries such as were within the precinct of Eastanglia In this hurly burly amongst the Lordes about the placing of Monkes and putting out of Priests rose also the contention about the crowne who should be their king the bishops and such lordes as fauoured the Monkes seeking to aduance such a king as they knew would inclyne to their side so that the lordes thus deuided some of them would haue Edward and some consented vpon Egelred the lawfull sonne Then Dunstane Archb. of Cant. Oswold Archb. of Yorke with other their fellowbishops Abbots and diuers other Lordes and Dukes assembled in a councel together In the which councell Dunstan coÌmyng in with his crosse in his hand bringyng Edward before the Lords so perswaded them that in the ende Edward by Dunstans meanes was elected consecrated and annointed for theyr kyng And thus hast thou good Reader the very truth of this story according to the writing of authors of most antiquitie which liued nerest to that age as Osberne and others which Osberne liuyng in the dayes of William Conquerour wrote this story of Dunstan through the motioÌ of Lanfranâus and alledgeth or rather translateth the same out of such Saxon stories as were writteÌ before his tyme. Besides which Osberne we haue also for witnesse hereof Nic Trinet in his English story written in French and also Ioannes Paris in his French story written in the Latine tong where he plainly calleth Edward non legitimum filium that is no lawfull sonne Whereunto adde moreouer the testimony of Vincentius
they tell vs what ye would vs to do or els we will fall vpon you if ye retaine vs longer Then spake one of the yong men to them bidding theÌ go and plucke downe yonder walles pointing to certayne high wals there nigh to Rome which they did in a moment The yong men crossing them for feare of the spirites scarse recouering theÌ selues at length came to their maister And it followeth moreouer in the epistle of the sayd Benno to the Cardinals We haue made mention to you before of diuers colledges of the church of Rome which refused to communicate with him As Leo then Archpriest of the Cardinals Benno Vgobaldus Iohannes the Cardinal Peter Chauncellor and Cardinall beyng all instituted before this Hildebrand These three also beyng consecrated by him that is Natro Innocentius and Leo forsoke him cursing the detestable errours which he held In like case Theodinus whom he constituted Archdeacon and other Cardinals mo Ioannes surnamed Primicerius Petrus oblationarius with all that appertayned vnto them sauing one onely man And now when this Hildebrand saw that the bishops also would forsake him he called vnto him the lay men and made them priuy of his counsail thinking thereby to separate the bishops that they should haue no coÌference with the Cardinals After that he called together those bishops and beyng garded with bandes of lay men he enforced the bishops partly for feare and partly for his manacing wordes to sweare vnto him that they should neuer disagre vnto that which he would haue done that they should neuer defend the Kynges quarell and that they should neuer fauour or obey the Pope that should in his stead be instituted Which thing beyng done he sent them by meanes of the Prince of Salernites into Campania and thus did he separate them from the company of the Cardinals from the citie of Rome And not onely the bishops but also the Priests of the citie and clarkes of inferior orders as also the laye men he bound by their othes that at no tyme nor for any cause they should condiscend vnto the king As soone as Pope Alexander was dead which dyed somwhat before night the same day contrary to the Canons he was chosen Pope of the laymen But the Cardinals subscribed not to his election For the Canons prescribe vnder payne of cursing that none should be chosen Pope before the third day after the burial of his predecessours But he by sinister meane thus clyming to the seat remoued the Cardinals of the sayd seat from being of the counsail But with what persons he consulted night day Rome well heard and saw And he now puttyng the Cardinals from hys counsaile his lyfe fayth and doctrine no man could accuse or beare witnesse off where as in the Canons is commaunded that in euery place where so euer the Pope is should be with him iij. Cardinals beyng priests ij Deacons because of his Ecclesiasticall testimony and stile of veritie of whiche Canonical decree looke gentle Reader before He violently wrested the sacred scriptures to couer his falshood which kynd of Idolatry how great it is manifestly throughout all the Scripture it appeareth Contrary to the myndes and counsaile of the Cardinals and besides the determinate order of pronouncing iudgement by the Canons he rashly did excommunicate the Emperour beyng in no Synode solemnly accused before The sentence of which excommunication after rehersal of these presents shal also be manifested Christ willing to the which excommunication saith Benno none of the Cardinals would subscribe As soone as he arose out of hys seate papall to excommunicate the Emperour the same seate beyng made but a little before with big tymber sodainly by the appointment of God was rent and shiuered in pieces so that all men might plainly vnderstand what and how great and terrible schismes that lubber had sowne against the Church of Christ agaynst the seat of S. Peter and how cruelly he had dispersed the chayre of Christ in defilyng the lawes of the Church ruling by might and austeritie in that hys so perillous and presumptuous excommunication In the description of the same excommunication he inserteth those things wherin he himselfe erred when he absolued the Emperour being vniustly excommunicate and the bishops also communicating with him to the vttermost thus cutting mangling the vnitie of the Church and those that communicated with them did as much as in him lay to make two churches Also the same bold merchaunt commaunded that the Cardinals should fast to the intent that God would reueale whose opinion was better eyther of the Church of Rome or of Berengarius touching the controuersie of the Lordes body in the Sacrament And hereby he prooued himselfe to be a manifest Infidell for that in the Nicene Councell it is written he that doubteth is an Infidell Further he sought after a signe to establish his fayth concerning the Article of the Lordes body as did Gregory to confirme the womans fayth when the consecrated bread was transubstantiated into the forme of a fleshly finger He also sent two Cardinals Attones and Cunones vnto Anastasie that with theâ Archpriest of the same Church they should begin a fast of three dayes space And that euery of them euery day during those iij. dayes should say ouer the Psalter sing Masses that Christ would shew vnto them some such like signe of his body as he did to the foresayd Gregory which thing they could not see The Emperour was oftentymes woont to goe to S. Maries church in the mount Auentine to pray Hildebrand when he had by his espials searched out and knew all the doyngs of the Emperour caused the place where the Emperour was accustomed eyther standing or prostrate on his face to pray to be marked and for money he hired a naughty pact like himselfe to gather and lay together a heape of great stones directly ouer the place in the vault of the Church where the Emperour would stande that in throwyng the same downe vpon his head he should slay the Emperour About which purpose as the hireling hasted and was busie remouing to the place a stone of great hugenes waight it broke the planke whereon it lay and the hirelyng standyng thereupon both together fell downe from the roofe to the pauement of the church and with the same stone was dasht all in pieces And after the Romaines had vnderstanding of the handlyng of this matter they fastened a rope to one of the feete of this hire lyng and caused him to bee drawen through the streetes of the Citie three dayes together in example of others The Emperour notwithstanding according to his woonted clemencie caused hym to be buried Iohannes the bishop of Portua beyng one of the secret couÌsail of Hildebrand came vp into the pulpit of S. Peter amongst other things in the hearing both of the Clergy and people sayd Hildebrand and we haue committed such a fact and so
Urbane according to the tenor and forme of a certaine Epistle of his wherin among many other thinges in the same Epistle conteined these wordes he wryteth to Pope Paschalis the third yere after his banishment after the death of Urbane and a little before the death of the king To the Lord and reuerend father Paschalis high bishop Anselme seruant of the Churche of Cant. offereth due subiection from his heart and prayers if they can stand in any stede Ex Epist. 36. Paulò post initium I See in EnglaÌd many euils whose correction belongeth to me and which I could neither amend nor suffer without mine owne fault The king desireth of me that vnder the name of right I shuld consent to his pleasures which were against the lawe and wil of God For he woulde not haue the Pope receaued nor appealed vnto in Englande without his commaundement neither that I should send a letter vnto him or receaue any from him or that I shuld obey his decrees He suffered not a Councell to be kept in his realme now these 13. yeares since he was king In all these things and such like if I asked any counsaile all my suffragane Byshops of his realme denied to geue me any counsaile but according to the kinges pleasure After that I sawe these and such other thinges that are done against the will and lawe of God I asked license of him to goe to Rome vnto the sea Apostolicall that I might there take counsaile for my soule and the office committed to me The king sayd that I offended agaynst hym for the onely asking of license And propounded to me that eyther I should make hym amendes for the same as a trespasse assuring hym neuer to aske this license any more to appeale to the pope at anye tyme hereafter or els that I shoulde quickly depart out of hys land Wherefore chosen rather to goe out of the landâ then to agree to so wicked a thing I came to Rome as ye know and declared the whole matter to the Lord Pope The king by and by as soone as I went out of England inuaded the whole Archbishoprike and turned it to hys owne vse taxing the monkes onely with bare moate drinke and clothe The king being warned and desired of the Lord Pope to amend this he conteÌned the same and yet continueth in his purpose still And now is the third yere since I came thus out of Englande and more Some men not vnderstanding demaund why I did not excommunicate the king But the wiser sort and such as haue vnderstanding counsayle me that I doe no this thing because it belongeth not to me both to complayne and to punish To conclude I was forewarned by my frendes that are vnder the king that my excommunication if it should be done would be laughed to scorne and despised c. By these here aboue prefixed appeareth how Anselme the Archbishop comming to Rome made hys complaynt to the Pope Urbane of the king and how the Pope writing to the king in the behalfe of Anselme hys letters and commaundementes were despised And now to our story In the meane tyme while the popes letters were sent to the king Anselme was byd to wayte about the Pope to looke for an aunswere backe Who perceauing at length how little the king reputed the popes letters began to be weary of hys office desiring the pope that he might be discharged thereof But the Pope in no case woulde thereto consent chargying hym vpon hys obedience that where soeuer he went he shoulde beare with him the name and honour of the Archbishop of Cant. Whereunto Anselmus agayne sayd hys obedience he neyther durst nor woulde refuse as who for Gods cause was ready to suffer what soeuer should happen yea though it were death itselfe as he thought no lesse would follow thereof But what shold we think sayth he is there to be done where not onely iustice taketh no place but is vtterly oppressed and where as my suffraganes not onely doe not helpe for dread the righteous cause but also for fauour do impugne the same Well sayth the Pope as touching these matters we shal sufficiently prouide for at the next Councell at Baron where as I will you the same tyme and place to be present When the tyme of the Councell was come Anselme among other was called for Who first sitting in an vtter side of the Byshops afterward was placed at the right foote of the Pope with these wordes Includamus hunc in orbe nostro tanquam alterius orbis Papam Wherupon the same place after hym was appoynted to the successours of the sea of Cant. in euery general Councel by the decree of Urbane to sit at the right foote of the pope In this Councell great sturre and much reasoning there was agaynst the Grecians concerning the matter and order of proceeding of the holy Ghost Where is to be noted that the Greeke Church hath of long tyme dissented from the Latine church in many and sondry poyntes to the number of xx or almost xxiâ Articles as I haue them collected out of the Register of the Church of Hereford Whereof lyke as occasion hereafter may serue God willing for a further more ample tractation to be made so here by the waye partly I meane to touch some The first is Wherein the Greeke Church differeth from the Latine THe first article wherein the Greeke Churche altereth from the Latine or Romish Church is this Quòd sunt extra obedientiam Romanae ecclesiae pro eo quòd ecclesia Constantinopolitana non est subiecta sed ei aequalis 1. Dicunt Dominum Apostolicum non habere maiorem potestatem qÌ iiii Patriarc hae Et quicquid sit praeter scientiam eorum per Papam vel sine eorum approbatione nullius est valoris c. In Englishe First they are not vnder the obedience of the Churche of Rome because that the Church of Constantinople is not subiect but equall to the same 2. They hold that the Bishop of the Apostolicke Sea of Rome hath greater power then the 4. Patriarches And whatsoeuer the Pope doth beside their knowledge or without their approbation it is of no valor 3. Item they say whatsoeuer hath bene done or concluded since the second generall Councell is of no full authoritie because from that time they recount the Latines to be in errour and to be excluded out of the holy Church 4. Item Dicunt Eucharistiam consecratam per Romanam Ecclessam non esse verum corpus Christ 1. They hold the Eucharist consecrated by the Churche of Rome not to be the very body of Christ. Also where the Romish Churche doth cosecrate in vnleauened bread they coÌsecrate in bread leauened 5. Item they say that the Romish church doth erre in the wordes of Baptisme for saying I baptise thee when they should say let this creature of God be baptised c. 6. They hold moreouer to
be no Purgatory nor that the Suffrages of the Church do auaile the dead either to lesse the paine of them that be destinate to hell or to increase the glory of them that be ordained to saluation 7. Item they hold that the soules out of the bodies departed whether they haue done good or euill haue not their perfect paine nor glory but are reserued in a certain place till the day of iudgement 8. Item they condemne the church of Rome for mixting cold water in their sacrifice 9. Item they condemne the Church of Rome for that as wel women as priests annoynt children when they baptise them on both shoulders 10. Item Dicunt panem nostrum panagiam i. They call our bread Panagia 11. Item they blame the Church of Rome for celebrating their Masse on other daies beside Sondaies and certaine other feastes appoynted 12. Also in this the Greeke Church varieth from the Latine for they haue neither creame nor oyle nor sacrament of confirmation 13. Neither do they vse extreme vnction or anoyling after the maner of the Romane church expounding the place of S. James of the spirituall infirmitie and not corporall 14. Item they enioyne no satisfaction for penance but only that they shewe themselues to the Priests annoynting them with simple oyle in token of remission of sinnes 15. Item onely on maundy Thursday they consecrate for the sicke keeping it for the whole yeare after thinking it to be more holy vpon that day consecrate then vppon any other Neither doe they fast any saterday through the whole yeare but onely on Easter euen 16. Item they geue but onely 5. orders as of Clearkes Subdeacons Deacones Priestes Byshops when as the Romaine Church geueth ix orders after the ix orders of Aungels 17. Moreouer the GreciaÌs in their orders make no vow of chastitie alledging for them the 5. Canon of N. * Ego praesbyter vel Diaconus vxorem causa honestatis non reijciam c. i. I. N. Priest or Deacon will not forsake my wife for honestie sake 18. Item euery yeare the Grecians vse vpon certaine dayes to excommunicate the Church of Rome and all the Latines as heretickes 19. Item among the sayde Grecians they are excommunicate that beate or strike a Priest Neither doe their religious men liue in such Priestly chastitie as the Romane Priests doe 20. Item their Emperour among them doeth ordaine Patriarches Bishops and other of the Clergy and deposeth the same at his pleasure also geueth benefices to whoÌ he lusteth and retaineth the fruites of the same benefices as pleaseth him 21. Item they blame the Latine Churche because they cate not flesh egges and chese on Friday and do eate flesh on Saterdaies 22. Item they holde against the Latine men for celebrating without the consecrated Churche either in the house or in the field And fasting on the Sabboth day And for permitting menstruous wemen to enter into the Church before their purifying Also for suffering dogges and other beastes to enter into the Church 23. The Grecians vse not to knele in all their deuotions yea not to the body of Christ as the register termeth it but one day in the whole yeare saying and affirming that the Latines be goates and beastes for they are alwayes prostrating themselues vpon the ground in their praiers 24. The Grecians moreouer permit not the Latines to celebrate vpon their altars And if it chaunce any Latine Priest to celebrate vpon their altar by and by they washe their altare in token of abomination false sacrifice And diligently they obserue that wheÌ soeuer they do celebrate they do but one Liturgie or masse vpon one altar or table that day 25 Item they dissent from the Church of Rome touching the order and maner of the proceding of the holy Ghost These Articles wherein is declared the difference betwene the East and West church of the Grecians and Romanes as I found them articulate and collected in an ancient autentical register of the churche of Hereforde so I thought heere to inserte them leaue them to the consideration of the Reader Other foure articles moe in the same Register be there expressed concerning sunonie vsurie not w e them forbidden and touching also their Emperour and how they teach their children to hurt or danify by any maner of way the Latine priestes c. Which articles for that either they seme not truly collected out of their teachings or els not greatly pertinent to the doctrine of Religion I ouerpasse them To the purpose now of our storie againe When certaine of these aboue prefixed were mooued in the foresaid Councel to be discussed namely concerning the assertion of proceeding of the holy Ghost and concerning leauened bread in the ministration of the Lords Supper Anselme as is aboue sayd was called for who in the tracration of the same Articles so besturred him in that councell that hee well liked the Pope and them about him as mine author recordeth Wherupon touching the matter of vnleauened bread how indiffereÌtly he seemed there to reason and what he writeth to Valerane Byshop of Nurenburgh therof ye shal beare by a pece of his letter sent to the sayd Byshop the copie whereof here insueth ¶ Anselme Seruant to the Church of Canterburie to Valtram Bishop of Nurenburgh Epistola 3 25. post initium AS concerning the sacrifice in which the Grecians thinke not as we doe it semeth to many reasonable Catholike men that which they do not to be against the Christian faith for bothe he that sacrificeth vnleauened and leauened sacrificeth breade And where it is red of our Lord wheÌ he made his body of bread that he tooke bread and blessed it is not added vnleauened or leauened Yet it is certaine that he blessed vnleauened bread peraduenture not because the thing that was done required that but because the supper in which this was done did geue that And wher as in an other place he called himselfe and his flesh bread because that as many as liue teÌporally with this bread so with that bread he liueth for euer He sayth not vnleauened or leauened because both alike are breade For vnleauened leauened differ not in substance as some thinke like as a new man afore sinne an olde rooted man in the leanen of sinne differ not in substance For this cause therefore only he might be thought to call himselfe and his flesh bread and made his body of breade because that this breade vnleauened or leauened geueth a transitorie life and his bodie of bread because that this bread vnleauened or leauened giueth a transitorie life and his body geueth euerlasting life not for that it is either leauened or vnleauened Although it be a coÌmandement in the lawe to eate vnleauened breade in the passeoner where all things are done in a figure that it might be declared that Christ whom they loked for was pure cleane and we that should eate his body were admonished to be likewise
not long after the messengers being nowe returned from Rome but the king as he had promised sped him into NormaÌdy wher he warring against his brother Robert brought both him the Countrey of Normandie at last vnder his subiection But first meting with Anselmus at the Abbey of Becke he coÌuented agreed with him in al such poyntes as the Archb. required As first that all hys Churches which before were made tributarie vnto King William his brother now should remaine free from al tribute Item that he should require nothing of the sayd Churches or Prouinces in the time of the seate being vacant Moreouer concerning such Priestes Ministers as had geueÌ money to the king for their company w e their wiues it was agreed that they shoulde surcease from all Ecclesiastical function the space of 3. yeeres and the the king shoulde take no more after such maner Item that all such goodes feuiteÌs and possessions as had bene taken away before froÌ the Archbyshoppricke should be restored at his comming againe into England c. This Anselmus the stout champion of Poperie superstition after this victorie gotten vpon the King for the which he so long fought with ioy and triumph faileth into England hauing al his Popish requests obtained Where first he flieth like a Lion vpon the maried Priests contrary to the woorde of God diuorsing and punishing that by mans authority which the eternal and almighty God had coupled Next he looketh to them which did holde any Church by farme vnder the king Against Simonie likewise and against them that married within the 7. degree he proceedeth with his full pontificall authoritie Shortly after as king Henry had finished his warre in Normandy with victory returned againe into England about the 6. yere of his raigne Anselme Archbishop of Canterbury by the permission of the king assembled a great Councell at Westminster in London of the Clergie and Prelates of England In the which by the Byshop of Romes authoritie he so wrought with the king that at length albeit as the storie sayth not without great difficultie it was newly coÌfirmed and enacted that no temporall man after that day shoulde make inuesture with crosse or with ring or wyth pastoral hoke In this Councel sondry and diuers iniunetions were geuen forth to priests and Deacons as diuers other sinodall acts also by the same Anselme had bene concluded in other Councels before And because heere falleth in mention of the actes Synodall concluded in the time of this Anselme I thought here good to packe them al in one general heape together as I finde them in Malmesburie and in other sondry authors scatteringly recited The first thing decreed by this Anselme in his synodal Councels was touching the fault of Simonic whereby diuers both Byshops and Abbotes as is aforesayd were at the same time deposed And lay men forbidden to coufer any Ecclesiastical promotion Also it was decreed that no Byshop should beare any office in secular mens businesse or meetings And that such should not go apparelled as the lay meÌ did but shuld haue their vestures decent and mete for religious persons And that in all places they shoulde neuer goe without some to beare witnes of their conuersation Item that no Archdeaconries should be let out to ferme Item that no Archdeacon should be vnder the degree of a Deacon Item that no archdeacon priest deacon subdeacon colligener nor Chanon should from thence forth mary a wife nor yet keepe her if he had bene maried to one before Item that euery subdeacon being vnder the degree of achanon after the profession of chastitie marrying a wife should be subiect to the same rule They ordeined also that a Priest keeping coÌpany with his wife shuld be reputed vnlawful and that he shuld say no Masse and if he said Masse it should not be heard They charged that none were admitted to orders from that time forward from the degree of a subdeacon vnlesse he did professe chastitie That Priestes sonnes shoulde not claime by heritage the benefices of their fathers as the custome had alwaies bene before Item that no spiritual person should sit in any secular office as to be procurators or iudges of bloud Item that Priestes shoulde not resort to tauernes or banquets nor sit drinking by the fire side That the garmentes of Priestes shoulde be of one colour and that their shoes should be decent Item that Monkes or any other of the Clergy if they forsooke their order eyther to come againe or to be excommunicate IteÌ that meÌ of the clergy should weare broad crownes Item that no tythes should be geuen but to the church Item that no Churches or prebends shold be bought That no new Chapels shoulde be made without consent of the Byshop That no Church should be hallowed before the necessary prouision were made for the priest and for the Church to be mayntayned That Abbots should set forth no men to warre that they must both sleepe eate in the same house with their monkes vnlesse some great necessitie do let Item that Monkes do inioyne no penaunce to anye man without the knowledge of hys Abbot And that their Abbots may geue no licence therein but onely for suche persons whose charge they haue of soule That no monkes should be Godfathers Nor NuÌnes Godmothers That Monkes should haue no Lordships to ferme Item that Monkes should take no Churches but by the Byshop neyther should so spoyle and oppresse the churches geuen to them with their rentes that sufficient were not left for the ministers of the same That priuy contract betwene man and women without witnes should not stand but be frustrate if each party doe goe from the contract Item that such as were long heare of the clergy be so rouÌded that part of their eare appeare and that their eyes be not couered Item that there be no matrimoniall copulation wtin the vij degree of kindered nor so to coÌtinue if they be maryed but the maryage to be broken And if any being priuy to that incest doe not detect the same he to be giltye of the same cryme Item that no funerall or buryenges be without theyr owne Parishe Church so that the priest therof do lose that which to him is due Item that no man vpon any new fangled rashnes do attribute any reuerence or opinioÌ of holines to dead mens bodyes to fountaynes or to any other thing as the vse hath bene in tyme past without authoritie of the Bishop Item that no buying and selling be vsed hereafter in England of men as of other cartell Item after the restreint of Priests mariage when filthy Sodomitry begaÌ to come in the place therof then were they forced also to make an act for that which was this With a greuous curse we condemne both them that occupy the vngratious vice of sodomitry and
desired the pope it might be abolished for that it should be no cause of any dissention hereafter The Pope vnderstanding the intent of the Emperor how loth he was to come vnder subiectioÌ to his see deuised by all crafty wayes to bring it to passe And first taking his occasion by the bishop of Laodicea beyng theÌ detained in custody I cannot tell by whom sent diuers and sharpe letters vnto him And yet not so sharpe as proud disdainfull Wherin the first saluration by his legates was this in Latine Salutat vos beatissimus pater noster Papa vniuersitas Cardinalium ille vt pater hij vt fratres That is our most blessed father the Pope greeteth you and the vniuersall company of the Cardinals he as your father they as your brethren Meaning therby that he should vnderstaÌd himselfe to be subiect and vnderlyng to the Pope no lesse then the Cardinals were Moreouer in his letters obiecting diuers things against him reciteth how many and great benefites he had receiued of the church of Rome by the which church he had obteyned the fulnesse of his honor and dignity c. The Emperour with his princes perceiuing whereunto the Pope by his Legates did shoot beyng a prince of courage could not abide such intollerable presumption of a proud message whereupon much contention fell betwene the Legates and the Princes And of whom then say the Legates receyueth Cesar the Emperie if he take it not of the Pope with the which word the Germaine princes were so much offended that had not the Emperour stayed them with much ado they would haue vsed violence against the Legates But the Emperour not permitting that commauÌded the Legates away straightly charging them to make no turne by the way to any person or persons but straight to depart home And he to certifie the whole state of the Empire of the truth of the matter direcreth forth these letters that follow The tenour of the Emperours letter sent through all his Empire FOrasmuch as the prouidence of God whereof dependeth all power both in heauen and earth hath committed to vs hys annointed this our regiment and Impery to be gouerned and the peace of his Churches by our Imperiall armes to bee protected we cannot but lament and complaine to you with great sorrow of heart seyng such causes of dissention the roote and fountaine of euils and the infection of pestiferous corruption thus to rise from the holy church imprinted with the seale of peace and loue of Christ. By reason wherof except God turne it away we feare the whole body of the church is like to be polluted the vnitie thereof to be broken and a schisme and deuision to be betwixt the spirituall and temporall regiment For we beyng a late at Bisunze there intreating busily of matters pertaining as well to the honor of our Empire as to the wealth of churches there came Embassadors of the see Apostolicall declaring they brought a legacie to our maiestie of great importaunce redounding to no small commoditie of our honour and Empire Who then the first day of their comming beyng brought to our presence and receyued of vs as the maner is with honour accordingly audience was geuen them to heare what they had to say They forthwith brusting out of the Mammon of iniquitie hautie pride stoutnesse and arrogancie out of the execrable presumption of their swelling hart did their message with letters Apostolicall whereof the tenor was this That we should alwayes haue before our eyes how that our soueraign lord the Pope gaue vs the Imperiall crowne and that it doth not repent him if so be it we haue receiued greater benefites at his hand And this was the effect of that so sweete and fatherly legation which should nourish peace both of the church and of the Empire to vnite theÌ fast together in the band of loue At the hearing of this so false vntrue and most vaine glorious presumption of so proud a message not only the Emperors maiestie conceiued indignation but also all the Princes there present were mooued with such anger and rage the reat that if our presence and request had not stayed them they could not haue held their hands from these wicked priests or els to haue proceeded with sentence of death against them Furthermore because a great number of other letters partly written already partly with seales ready signed for letters to be written according as they should thinke good to the Churches of Germany were found about them whereby to worke their conceiued intent of iniquitie here in our churches to spoile the aultars to cary away the iewels of the church and to fley the limmes and plates of golden crosses c. To the intent their auaricious meaning should haue no further power to raigne we gaue them commaundement to depart the same way they came And now seyng our raigne and Empery standeth vpon the election of Princes from God alone who in the passion of his sonne subdued the world to be gouerned with two swords necessary And againe seyng Peter the Apostle hath so informed the world with this doctrine Deum timete Regem honorificte that is Feare God honour your king Therfore who so sayth that we haue possesse our imperiall kingdom by the benefite of the Lord Pope is contrary both to the ordinance of God and to the doctrine of Peter and also shal be reproued for a lyer Therfore as our endeuour hath bene heretofore to helpe and to deliuer the seruile captiuitie of churches out of the hand and from the yoke of the Egyptians and to maintayne the right of their liberties and dignities we desire you all with your compassion to lament with vs this slaundrous and ignominie inferred to vs and our kingdome trusting that your faithfull good wil which hath bene euer trusty to the honour of this Empire neuer yet blemished from the first beginning of this citie and of religion will prouide that it shall haue no hurt through the strange noueltie and presumptuous pride of such Which thing rather than it should come to passe know you this for certaine I had rather incurre the danger of death then to suffer such confusion to happen in our dayes This letter of Cesar fretted the Pope not a little who wrote again to the bishops of Germany accusing the emperor and willing them to worke against him what they could they answer againe with all obedience to the Pope submitting themselues and yet excusing the emperor and blaming him rather And exhorted him henceforth to temper his letters and legacies with more gentlenes and modestie the which counsaile he also followed perceiuing otherwise that he could not preuayle Much trouble had good Fridericus with this Pope but much more with the other that followed For this Pope continued not very long the space only of 4. yeres odde months About whose tyme rose vp the order of the Hermites by one William once duke of
vp of your letter where ye bring in for your appellation against me a safegarde for you which rather in deede is an hinderance to you that we shoulde not proceede against the inuaders of the Churche goodes nor against the King in like censure as we haue done against the bishoppe of Salisburie as yee say and hys Deane To this I aunswere God forbidde that we haue or els shoulde heereafter proceede or do any thing against the king or his lande or against you or your Churches inordinately or otherwise then is conuenient But what if you shall exceede in the same or like transgression as the Byshoppe of Salesburie hath done thinke yee then your appellation shall helpe you from the discipline of our seueritie that ye shall not be suspended Marke yee diligently whether this be a lawful appeale and what is the forme thereof We knowe that euery one that appealeth eyther doeth it in his owne name or in the name of an other if in hys owne name either it is for some greeuance inferred alreadie or els for that he feareth after to be inferred against him Concerning the first I am sure there is no greuance that you can complaine of as yet God be thanked that you haue receiued at my hand for the which you should appeale froÌ me neither haue you I trust any cause speciall against me so to doe If ye doe it for feare that is to come least I shoulde trouble you and your Churches consider whether this be the appeale which ought to suspende or stay our power and authoritie that we haue vppon you and your Churches It is thought therefore of wise men and we also iudge no lesse your appeale to be of no force First for that it hath not the right forme of a perfect appellation and also because it is not consonante to reason and lacketh order and helpe of the lawe Furthermore if your appellation be in an other mans name either it is for the King as moste like it is or for some other If it be for the king than ye ought first to vnderstande that appellations are woont to be made to repell and not to inferre iniurie or to release such as be oppressed that they shoulde not be oppressed any more Wherefore if any man shall enter any appellation not trusting to the suretie of his cause but to delay the time that sentence be not geuen vpon him that appellation is not to be receaued For what state will there be of the Church if the libertie therof being taken away the goods of the Church spoyled the bishops driuen from their places or at least not receiued with full restitution of their goodes the inuaders and spoylers therof may defend themselues by appealing thereby to saue themselues from the penalty of their desert What a ruine of the Church will this be See what ye haue done and what ye say Be you noâ the vicares of Christ representing him in earth Is it not your office to correcte and bridle ill doers whereby they may cease to persecute the Church And is it not inough for them to be fierce to rage against the church but that you should take their part setting your selues against vs to the destruction of the church Who euer heard of so monstrous doings Thus it shall be heard and sayde of all nations and countries that the Suffraganes of the Church of Caunterburie which ought to stande with their Metropolitane vnto death in defence of the Churche nowe goe about by the kings commaundement so much as in them doth lie to suspend his autoritie least he shuld exercise his Discipline of correction vppon them that rebell against the Church This one thing I knowe that you cannot sustaine two sortes of persons at once both to be the appeale makers and to be appealed vp your selues You be they which haue made the appellation and you be they against whome the appellation is made Is there any more churches then one and the body of the same And howe meete were it than that you being the members of the Churche shoulde holde together with the heade therof I am afraide brethren least it may be sayde of vs These be the Priestes which haue sayde where is the Lorde and hauing the lawe doe not knowe the law Furthermore this I suppose you being discrete men are not ignoraunt of that such as enter any appellation there are not wont to be hearde vnlesse the matter of their appellation either belongeth to themselues or except speciall commaundement force them thereunto or else vnlesse they take an other mannes cause vpon them First that it belongeth nothing vnto you it is plaine for so muche as the contrary rather pertaineth to your duetie that is to punish and to correct all such as rebell against the Church And if he which subuerteth the libertie of the Churche and inuadeth the goodes therof conuerting them to his owne vse be not heard appealing for hys owne defence much lesse is an other to be heard appealing for him Wherefore as in this case neither he can appeale for himself not yet commaund you so to do so neither may you receiue the commaundement to appeale for him Thirdly as touching the taking of an other mannes cause or businesse vpon you to this I say and affirme that yee ought in no maner of wise so to doe specially seeing the matter pertaineth to the oppression of the Church and whereupon ensueth great damage to the same Wherefore seeing it neither appertaineth to you neither ought yee to receiue any such commaundement nor yet to take vppon you any such cause as that is your appeale is neither to be hard nor standeth with any lawe Is this the deuotion and consolation of brotherly loue which you exhibite to your Metropolitane being for you in exile God forgeue you this clemencie And how nowe will ye looke for your letters and messengers to be gently receiued heere of vs Neither doe I speake this as though there were any thing in hande betwixt your part and oures or that we haue done any thing inordinately against the person of the king or against his lande or against the persones of the Church or intende by Gods mercie so to doe And therefore we say briefly affirme constantly that our Lorde the king can not complaine of any wrong or iniurie to be done vnto him if he being often called vpon by letters and messengers to acknowledge his fault neither will confesse his trespasse nor yet come to any satisfaction for the same haue the censure of seueritie by the Pope and vs laide vpon him For no man can say that he vniustly is entreated whome the lawe doeth iustly punish And briefly to conclude knowe you this for certaine that extortioners inuaders detailners of the Church goodes and subuerters of the liberties therof neither haue any authoritie of the lawe to maintaine them neyther doth their appealing defend them c. ¶ A briefe Censure vpon the
what is the price and reward of breaking the iust commaundement of God After him likewise Richard his sonne who was called Richard Coeur de Lyon rebelled agaynst his father And also Iohn his youngest sonne did not much degenerate from the steps of his brethren In somuch that this foresayd Richard like an vnkinde childe persecuting and taking part agaynst his father brought him to such distresse of body and minde that for thought of hart he fell into an ague and within foure dayes departed after he had raigned 35. yeares whose corps as it was caried to be buried Richard his sonne coÌming by the way meeting it beginning for compassion to weepe the bloud brast incontinent out of the nose of the king at the comming of his sonne geuing therby a certayne demonstration how he was the onely author of his death After the death and raigne of which king his children after him worthely rewarded for their vnnaturalnesse against their father lacking the successe which their father had lost all beyond the sea that their father had got before And thus much concerning the raign of Henry the second and the death of Thomas Becket whose death as is aforesayd happened in the dayes of pope Alexander the thyrd which pope vsurping the keies of Ecclesiasticall regiment 21. yeares or as Gisburgensis writeth 23. yeares gouerned the Church with much tumult striuing and contending with Fredericke the Emperour not shaming like a most proud Lucifer to tread with his foote vpon the necke of the sayd Emperour as is aboue described pag. 205. This Pope among many other his acres had certain Councels as is partly before touched some in Fraunce some at Rome in LateraÌ by whom it was decreed that no Archbishop should receiue the palle vnlesse he should first sweare Concerning the solemnity of which palle for the order and maner of geuing and taking the same with obedience to the pope as it is coÌteined in their own words I thought it good to set it forth vnto thee that thou mayest well consider and vnderstand their doings therein ¶ The forme and maner how and by what wordes the Pope is wont to geue the pâlle vnto the Archbyshop AD honorem omnipotentis Dei beatae Mariae virginis beatorum Petri Pauli Domini nostri N. Papae sanctae Romana Ecclesiae see non N. Edeââ ãâ¦ã tradimus ãâ¦ã pon ãâ¦ã diebus qui ãâ¦ã concessis That is in English To the honor of almighty God and of blessed Mary the virgine and of ãâã â Peter and Paule and of our Lord Pope â and of the holy Church of Rome and also of the Church of â committed to your charge we geue to you the ãâ¦ã froÌ the body of S. Peter as a ãâã of the office ãâã which you may weare âin your owne church ãâã dayes whiche be expressed in the priuiledges of the sayd church graunted by the sea Apostolicke ¶ Notes vpon the same ¶ To the honour c. with what confidence durst the Pope ââuple the honor of almighty God and the honor of Mary of S. Peter and of the Pope and of the Romish Church altogether if he had not bene a presumptuous Lucifer equalling himselfe not onely with faith Saints but also euen with him which is God alenÌe to be blessed for euer Taken from the body c. If S. Peters body be not all consumed let him shew it if he canâ if he can not shew ât how then is this palle tââen from the body of S. Peter âor if he meane it to be of S. Peters owne wearing the ãâã S Peter had a godly wardrop of palles when euer Archbishop in all Christondome receiueth from the Pope ãâã palle As a fulnes of the office c. Rather he might say the fulnesse of his owne purfe when as Archbishops payd so sweetly for it In so much that ãâã the Archbishop of Mentz as is aboue touched pag. 172. a litle before in the councell of Basile where the price was wont to be but a thousand florences could not obtein it without 26. thousand florences Vpon certayne dayes c. This difference there was betwene the Pope and other Archbyshops For the Pope might weare the palle at all times and in all places at his pleasure Archbishoppes might not weare it but vpon certayne dayes and in their church onely within their prouince Moreouer this posse should not be asked but with great instaunce and within three monethes with out which palle he is not to be named Archbishop But may be deposed hauing it not after three monethes And the same palle must also be buried with him when he dieth And when it is geueÌ some priuiledge must be geuen withall or the olde renued In like-maner proceedeth the othe of euery Byshop swearing obedience to the Pope in like wordes as followeth EGo N Episcopus N ab hac hora in aâtea fidelis obedieÌs ero beato Petro sanctaequè Apostoneae Romanae Ecclesiae Domino meo D N. Papae suisque succelloribus canonicè intrantibus Non ero in consilio seu auxilio coÌsensu vel faeto vt vâam perdant aut membrum seu capiantur mala capatione Consiltrum verò quod mihi credturi sunt per se aut per âuncium feu literas corum me sciente nemini pandam Papatum Romanum Regalia S. Petri adiutor eis ero ad retinendum defendendum saluo meo ordine contrá omnem hominem Legatum Apostolicae sedis in cundo redeundo honorificè tractabo in suis necessitatibus adiuuâbo Vocatus ad synodum veniam nisi praepeditus fuero canonica praepeditione Apostolorum limina singulis trenniis visitabo âut per me aut per meum nunclum âââ Apostolica absoluar licentia Possessiones verò ad mensam mei Episcopatus pertinentes non-vendam neque donabe neque oppignorabo neque de nouo infeudabo nec aliquo modo alienabo inconsulto Rom. pontifice sic me Deus adiuuel sancta Dei Euangelia That is in English IN. Bishop of N. from this houre henceforth wil be faythful and obedient to blessed S. Peter and to the holye Apostolicke Churche of Rome and to my Lord N. the pope I shal be in no councell nor help either with my coÌsent or deed whereby either of them or any member of theÌ may be unpayred or wherby they may be taken with any euill taking The councell which they shall commit to me either by theÌselues or by messenger or by their letters wittingly or willingly I shall vtter to none their hindrauÌce and damage To the remining and maintening the papacy of Rome and the regalities of S. Peter I shal be an arder so mine order be salued agaynst all persons The Legate of the Apostolicke sea both in going and comming I shal honorably entreat and help him in all necessities Being called to a ââhode I shal be ready to câme vnlesse I be let by
mauÌdy thursday wherefore the Iewes were burned he couÌted a Saint an 1177. Ireland subdued to the crowne of England by thys king an 1177. Ex varijs Chron. Under the raigne of the sayd king Henry about the 25 yeare of his raigne Ludouicus the frenchking by the vision of Thomas Becket appearing to him in his dreame promising to him the recouery of his sonne if he would resort to him at Canterbury made his iourney into England to visite S. Thomas at Caunterbury with Phillip Earle of Flaunders where he offered a rich cup of golde with other pretious iewels a 100. vessels of wine yearely to be geuen to the Couent of the church of CauÌterbury notwithstanding the sayd Phillip in his return from England taking his iourney to Paris to visite S. Deuis in the same his pilgrimage was strickeÌ with such colde that he fell into a palsey and was benumbed of the right side of his body an 1178. Iornalensis alij Stephanus Episcopus Redomonsis was wont to make many rimes and gaudish prose to delite the eares of the multitude to whom a litle before his death this verse was founded in his care Desine ludere temerè nitere properè surgere de puluere an 1178. Nic. Triuet Albingenses denyed transustantiation in the Sacrament of Christes body and bloud about the city of Tholouse also that matrimony was not a Sacrament c. an 1178 ibidem King Henry separated himselfe from his wife Alionor and held her many yeares in prison as some think for the loue of RosamuÌde Which semeth to me to be the cause why God afterward stirred all his sonnes vp to warre agaynst him and to worke him much sorrow an 1179. Nic. Triuet Notwithstanding the sayd Alionor was shortly after reconciled to him S. Frideswide was translated vnto Oxford an 1179. An. 1180. There came to the councell of Pope Alexander one Pisanus Burgundio a man very cunning both in Brecke and Latin which brought and presented to the counsell the Homelyes of Chrisostome vpon the Gospell of S. Iohn translated out of Greeke into Latin and sayd that he translated likewise a great part of his exposition vpon Genesis saying moreouer that the sayd Chrisostome had made expositions in Greeke vpon the whole olde testament and also the new an 1180. The Monkes of Charterhouse first entred into this land an 1180. An. 1181. Richard Pech Byshopp of Couentry before his death renounced his bishoprick and became a ChanoÌ in the Church of S. Thomas by Stafford Ex Chronico peruetusto cui initium In diebus sanctis Regis c. About the latter time of this king Henry one Hugo whoÌ men were wont to call S. Hugh of Lincolne borne in Burgundy and Prior of the Monks of Charterhouse was preferred by the king to the Bishopricke of Lincoln who after his death is said to do great miracles and therfore was counted a Saynt an 1186. Flores Hist. Baldwinns Archbyshop of Caunterbury began the building of his new house and Church of Lambeth but by the letters of pope Clement 3. he was forbid to proceed in the building thereof an 1187. Triuet I do finde likewise in the foresaid written Chronicle remaining in the hands of one WilliaÌ Cary Citizen of LoÌdoÌ that this forenamed king Henry the 2. gaue to the court and church of Rome for the death of Becket 40. thousand markes of siluer And 5. thousand marks of gold an 1187. Mention was made a little aboue of Amalrike king of IerusaleÌ which destroyed Babylon so that it was neuer after to this day restored but lyeth wast and desolate wherein was fulfilled that which in the Prophets in so many places was threatened to BabyloÌ before This Amalrike had a sonne named Baldwin a daughter called Sibilla Baldwine from the beginning of his raigne was a Leoper and had the falling sickenesse being not able for feeblenesse of body although valiaunt in hart and stomacke to satisfy that function Sibilla his sister was first maried to one Willermus Marques of MouÌt Ferrat by whom she had a sonne called also Balwinus After him she was maried to another husband named Guido de Liziniaco Earle of Ioppe and of Ascalon Upon this befell that the foresaid Baldwine the Leoper sonne of Amalricus being thus feeble infirme as is sayd called his nobles together with his mother the Patriarche declaring to theÌ his inability and by the consentes of them committed the vnder gouernement of the City to Guido the husband of Sibilla his sister But he being found insufficieÌt or els not lucky in the gouerning thereof the office was translated to another named Raimundus Earle of Tripolis In the meane time the Soldan with his Sarasins mightely preuayled agaynst the ChristiaÌs ouerran the countrey of Palestina In which meane time Baldwine the king departed Whereby the kingdome fell next to Baldwinus the sonne of Sibilla by her first husband Willermus The which Baldwinus being but fiue yeares olde was put to custody of Raimundus aforesayd Who also in his minority before he came to his crowne dyed whereby the next succession by dissent fell to Sibilla the wife of Guido aboue mentioned To whom the pieres and nobles ioyning together in couÌsell offred to the sayde Sibilla as to the lawfull heyre to the crowne to be theyr Queene with this condition that she should sequester from her by solemne deuorsement the foresayd Guido her husband But she refused the kingdoÌe offered to her on that condition till at last the Magistrats with the nobles ingenerall graunted vnto her by theyr othes confirmed the same that whomesoeuer she woulde choose to be her husband all they would take and obey as theyr king Also Guido her husband with like petition among the rest humbly requested her that the kingdom not for his sake or for his priuate losse might be destitute of gouernement At length she with teares consenting to theyr entreaty was contented and solemnely was crowned theyr Queene who after the maner agayne receiued theyr fidelity by theyr othe Whereupon Guido without all hope both of wife and kingdome departed home quietly to his owne This done the Queene assembling her states and prelates together entred talke with theÌ about the choosing of the king according to that which they had promised and sworne vnto her and to obey him as theyr king whom she would name to be her husbande Thus while they were all in great expectation wayting euery man whome she would nominate The Queene with a loud voyce sayd to Guido that stood amongst them Guido my Lord I choose thee for my husbaÌd and yelding my selfe and my kingdome vnto you openly I protest you to be the king At these words al the assembly being amased wondred that one simple woman so wisely had beguiled so many wise men And worthy no doubt was she to be commended and extolled for her singuler vertue
Embassadours the king also at Canterb. by letters as it should seeme certified from hys owne ambassadors waited their comming Where the 13. day of May the king receaiued them making vnto them an othe that of and for al things wherin he stode accursed he woulde make ample restitution and satisfaction Vnto whom also all the Lords Barons of England so many as there were with the king attending the Legates coÌming sware in like maner and that if the king would not accoÌplish in euery thing the othe which he had taken that then they wold cause him to hold and confirme yâ same whether that he wold or not or by strength to vse the authors words Then submitted the king himselfe vnto the Court of Rome and to the pope And resigning gaue vp his dominions and realmes of Englande Ireland from him and from his heires for euermore yâ should come of him Wyth this condition that the king and his heirs should take againe these two dominions of the Pope to forme paying yearely therfore to the Court of Rome a 1000. Markes of siluer Then tooke the King the crowne from hys heade kneeling vpon his knees in the presence of all his Lordes Barons of England to Pandulphe the popes chiefe legate saying in this wise Here I resigne vp the crowne of the realme of England to the Popes hands Innocent the third put me wholy in his mercy and ordinance Then tooke Pandolphe the crowne of king Iohn and kept it 5. daies as a possession seazon taking of these two realmes of England and Ireland Continuing also al things promised by his charter obligatorie as foloweth The copie of the letter obligatorie that K Iohn made to the Pope concerning the yelding vp of the crowne and the Realme of Englande into the Popes hands for a certaine summe of money yearely to be paide TO al christen people throughout the world dwelling Iohn by the grace of God K of England greeting To your vniuersitie known be it that forasmuch as we haue greeued offended God our mother church of Rome forasmuch as we haue neede of the mercy of our Lord Iesu Christ we may nothing so worthy offer coÌperent satisfactioÌ make to God to holy church but if it were our own body as with our realms of EnglaÌd of Ireland Then by the grace of the holy ghost we desire for to meke vs for the loue of him that meked him to the death vpon the crosse And through counsell of the nobles earles Baroââ we offer frely graunt to God to the apostles S. Peter Paul and to our mother church of Rome to our holy father Pope InnoceÌt the 3. to al the popes that come after him all the realme patronages of churches of England of Ireland with all the appurtenaÌces for remission of sins helpe health of our kings soules of al christeÌ soules So that froÌ this time afterward we wil receiue hold of our mother church of Rome as in ferme doing sealtie to our holy father the Pope Innocent the 3. and to all the Popes that come after him in the maner abouesayd And in the presence of the wise man Pandolphe the Popes Southdeacon wee make liege homage as it were in the popes presence we before him were that he himselfe shuld haue done al maner things abouesaid and therto we bind vs all that come after vs our heires for euermore without any gainsaying to the pope eke the ward of the church vacant And in token of this thing euer for to last we will confirme ordaine that he be our speciall renter of the foresaide realmes sauing S. Peter pence in all thing To the mother church of Rome paying by yere a 1000. markes of siluer at 2. times of the yere for al maner customes that we should do for the saide realmes that is to seine at Michelmas at Easter that is for England 700 markes and 300. markes for Ireland Sauing to vs to our heires our iustices and our other franchises And all these things that before ben said we will that it be firme stable without end to that obligation we all our successors our heirs in this maner beth bound that if we or any of our heirs through any presumption fal in any point againe these things aboue sayd and he bene warned and wiâl not right amend him he shall then lese the foresaid realmes for euermore and this charter of obligation and our warrant for euermore be firme and stable without gainsaying We shal from this day afterward be true to God to the mother church of Rome to thee Innocent the 3. and to all that commen after thee and the Realmes of Englande and of Ireland we shall mainteine trewlich in all maner pointes against all maner men by our power through Gods helpe Upon this obligation the king was discharged the 2. day of Iuly from that Tirannicall interdiction vnder which he continued 6. yeares and 3. monethes But before the releasement therof first he was miserably coÌpelled as hath bene declared to geue ouer both hys crowne scepter to that Antichrist of Rome for the space of 5. daies and his client vassall feudary and tenant to receiue it againe of him at the handes of an other Cardinall being bounde obligatorily both for himselfe for his successours to paie yerely for a knowledge therof a M. marks for England Ireland Then came they thether from all partes of the Realme so many as had their consciences wounded for obeying their liege king as blind Idiotes and there they were absolued euery one of his own bishop except yâ spirituall fathers and Ecclesiastical souldiours for they were compelled to seake to Rome as captiues reserued to the popes owne fatherhoode In this new ruffeling the King easily graunted that abbots deanes and curates shoulde be elected freely euery where so that the lawes of the realme were truly obserued But against that were the bishops alledging their Canonical decrees and rules synodal determiniâg the king therein to haue nothing a do but only to geue his consent after that they had once elected But among this shauen rable some there were which consented not to this wicked errour A sort also there were of the prelates at that time which were not pleased that that lands interdiction shoulde cease til the king had paid al yâ which their Clergy in all quarters of the realme had demaunded without reason yea what euery saucie sir Iohn for hys part demaÌded euen to the very breaking of their hedges the stealing of theyr appels and their other occasional damages which grew to an incredible summe and impossible to be answered Such was the outragious cruel noyse of that mischieuous progenie Antichrist against their naturall king Notwithstanding that which is vttered afore concerning the bitter malice of the Clergye against their Prince yet
perisheth in the Church of God for want of preachers all that shal be demaunded of them at the day of iudgement As Iacob confesseth to Laâan whose sheep he fedde Genesis 31 I did restore all thy losse and that which was stolne I made aunswere for I will demaund his bloud at thy handes Ezechiell 3. This is sayd to the Pastor or Prelate But if the other thinges which we haue spoken of before could not mooue the Prelates and Cardinals this at the least should mooue them Because that then the spirituall power which doth consist for the most part in the exercise of preaching in hearing confessions enioyning of penaunce shall be taken away froÌ them by litle little For by piece mele doth the wolfe dânour the poore needy man 3. q. cap 1. when the authority Ecclesiasticall therfore shall be quite taken from them and disposed to other such as either by their order or Apostolicall grauÌt do challenge to haue the same Then doubtles shall neither the iurisdictioÌ of ciuile causes and pleadings nor any authority that such Prelates haue yet remaining neither yet the possessions of the temporall goodes of the Church any longer remayne amongest them Shall suche haue the temporall goods of the church which minister not the spirituall treasure thereof 1. Cor. 9. Know ye not that they which kill the sacrifice ought to eate of the sacrifice they that serue at the aultar are partakers of the aultar For as the body without the soule cannot stand so corporall thinges without spirituall things cannot continue 1. q. 1. if any shall take away the same Thus haue you had the 39 arguments for the which both he was coÌdemned and his bookes burned In the dayes of this Guilielmus there was a most detestable and blasphemous booke set forth by the Friers mentioned also in Math. Parisiens which they called Euangelium aeternum or Euangelium spiritus sancti That is the euerlasting Gospell or the Gospell of the holy Ghost In which book many abhominable errors of the Friers were conteyned so that the Gospell of Iesus Christ was vtterly defaced which this booke sayd was not to be compared with this euerlasting Gospel no more then the shell is to be coÌpared with the carnell then darknes to light c. More ouer that the Gospell of Christ shal be preached no longer but fifty yeares and then this euerlasting Gospell should rule the Church c. Item yâ whatsoeuer was in the whole Bible was in the saide Gospell contayned At length this Friers Gospell was accused to the Pope and so 6. persons chosen of the whole vniuersitye to peruse and iudge of the booke as Christianus Canonicus Baluacensis Odo de Doaco Nicholaus de Baro Ioannes de Sicca Vella Anglus Ioannes Belim Gallus Among whom this Guilielmus was one who mightely impugned this pestiferous and deuillish booke These 6. after the perusing of the booke were sent vp to Rome The Friers likewise sent their messengers withall where they were refuted and yâ errors of the booke condemned but so that the Pope with the Cardinals commaunded the sayd booke to be abolished and condemned not publickly tendering the estimation of the religious orders as of his own most chiefe champions but that they should be burned in secret wise and the books of the foresayd âuilielmus to be burnt with all Besides other his bookes 2. Sermons we haue of his yet remayning one vpon the Gospell of S. Luke of the Pharisy and the Publicane the other vpon the Epistle redde in the Church on May day where in the first he resembleth the Phariseis to our Monkes and that he proueth by all the properties of the Phariseis described in the Gospell The Publicane he resembleth to the Laity such as for because the sooner they are reduced to acknowledge their sinnes the more hope they haue of mercy The other because they stand confident in their own righteousnesse are therefore farther from their instification In the latter sermoÌ he setteth forth and declareth what perils and dauÌders be like to fall vpon the Church by these religious orders of Monkes and Friers Among the other besides of that age which withstood the bishops of Rome his Antechristian errors was one LaureÌce an Englishman and maister of Paris An other was Petrus Ioannes a Minorite Of whome the foresayde Laurence was about the yeare of our Lord. 1260. who in his teaching preaching writing did stoutly defeÌd yâ part of the forsayd Guilielmus the rest of his side agaynst the Friers Against the which Friers he wrote 2. bookes One in the defence of William afore meÌtioned the other vpoÌ this argument and title To beware of false prophets c. Certayn other things also he wrote wherin by diuers proofes and testimonies he argued proued that Antichrist was not farre of to come The other Petrus Ioannes was about the yeare of our Lord. 1290. which taught and maintained many things agaynst the Pope prouing that he was Antichrist and that the sinagogue of Rome was great Babilon He wrot vpon Mathew vpon the Epistles and vpon the Apocalips Mention of this Petrus Ioannes is made in Nicholaus Emericus in Lib. Inquisitionum c. And sayth moreouer that Miâhael Cesenas of whoÌ Christ willing shall followe hereafter took of him a great part of his opinioÌs And because the pope could not burne him aliue after his death he caused his bones to be taken vp and burned To these and with these aboue specified is to be added Robertus Gallus who being borne of a right noble parentage for deuotion sake was made a Dominicke Frier about the same yeare of our Lord aboue touched an 1290 This man as appeareth by his writing had diuers and sundry visions whereof part is annexed with the visions and prophecy of Hildegardis His visions al tend against the spiritualty of Rome where in the fift chapter he calleth playnely the Pope an Idoll which hauing eyes seeth not neither lusteth to see the abhominatioÌs of his people nor the excessiue enormity of ther voluptuousnes But only to see to the heaping vp of his own treasure hauing a mouth speaketh not but sayth I hane set good men ouer them which is sufficieÌt for me to do them good either by my selfe or by some other And foloweth in the same chapter wo to that Idoll woe to the mighty and proud who shall be equall in all the earth to that Idoll He that exalted vp his name in earth saying who shall bring me vnder Is not my house compared with the mighty Potentates of the land I am higher then Dukes Knightes on their horsebacke do seruice vnto me That which my Fathers had not before me yâ haue I done to me My house is strowed with siluer gold and pearle are the pauement of my palace c. Agayn in the 12. chapter and also in the first vnder the name of a SerpeÌt he paynteth out the Pope whom he
declareth to extoll himselfe aboue measure and to oppresse yâ few that be godly and to haue many falâe prophets about him which neglecting the word and the name of Christ do preach extoll him only obscuring the name of Christ. The church of Rome and the Pope he describeth in these words I was praying sayd he on my knees looking vpward to heauen nere to the aulter of S. Iames in Paris on the right side of the aultar saw in the ayre before me the body of a certain high bishop all clothed in white silke who turning his backe on the East lift vp his hand toward the west as the Priestes are wont in theyr Masse turning to the people but his head was not seene And as I was considering aduisedly whether he had any head or no I perceiued a certayne head in him all dry leane withered as though it had bene a head of wood And the spirit of the Lord sayd to me This signifieth the state of the Church of Rome Moreouer the same author in his visions well describing the maner of the schole sophisters and Sorbonists addeth in this wise An other day as I was in like conteÌplation as before I beheld in spirit and beholde I saw a man apparelled like to the other before which weÌt about hauing fine bread and excellent wine that hanged about him on both sides And the same hauing in his hand a loÌg and an hard flint stone was gnawing hungerly vpon the same as one being hungry is wont to bite vpon a loafe of bread Out of the which stone came two heads of two serpentes the spirit of the Lord instructing me and saying This stone purporteth the friuilous intricate curious questions wherein the hungry do trauaile and labor leauing the substauntiall foode of their soules And I asked what these two heads did meane And he sayd The name of the one is vaine glory the name of the other is the marring and dissipation of religion Also concerning reformation of the church this vision he declareth It happened as I was sayth he in the same City in the house of a certaine noble man a Britaine and was there speaking with certayne I saw a crosse of siluer very bright much like to the Crosse of the Earle of Tholouse But the 12. apples which did hang beside in the armes of the crosse were very vile like the apples which the sea is wont to cast vp And I sayd what is this Lord Iesu and the spirit answered me This crosse which thou seest is the church which shal be cleare and bright in purenes of life and shall be heard and known all ouer through the shrill voice of the preaching of sincere verity Then being troubled with the apples I asked what these apples so vile did signify and he said it is the humiliation of the Church c. This godly man did forewarne as in a certain chroâticle is declared how God would punish the simony and auarice of the clergy with such a plague that riuers should runne with bloud c. It is sayd that there is remayning a great volume of his visions whiche are not yet abroad for these that be abroad are but a briefe extract out of hys visions and reuelations After yâ we haue thus loÌg straid in these forrein stories of Fredericke and in the tractation of other matters pertayning to other countreys Now after this sufficient disgression it is time that we returne to our own country agayne where in folowing the continuatioÌ of time course of the Church we will now adioyne to these good fathers and writers the history of the learned Bishop of Lincolne named Robert Grosted a man famously learned as that time serued in the three toungs both Latin Greeke and Hebrue also in all liberall sciences whose works Sermons yet this day are extant which I haue seene in the Queenes Maiestyes Library at Westminster wherin is one speciall Sermon writteÌ and exhibited in foure sundry skrolles to the pope and to other foure Cardinals beginning Dominus noster Iesus Christus c. Nicolas Triuet in his chronicle writing of this bishop affirmeth that he was borne in Suffolke in the Dioces of Northfolke who geuing him the prayse to be a man of excellent wisedome of profound doctrine an example of all vertue witnesseth that he being maister of Arte wrote first a Commentary in librum posteriorum of Aristotle Also that he wrote Tractations de sphera de arte comput And that he set forth diuers books concerning Philosophy Afterward being Doctor in Diuinity and expertly seene in all the 3. tongues drew out sundry Treatises out of the Hebrue gloses also translated diuers works out of the Greeke as namely the Testamentes of the xij Patriarches the bookes of Dionisius commenting vpon the new translation with hys owne glose Haec ille Many other workes and volumes besides were written by the said Grosted as De oculo morali de Dotibus De cessatione legalium paruus Cato Annotationes in Suidam in Boetium De potestate pastorali expositiones in Genes in Lucam with a number moâ besides diuers Epistles Sermons and Inuections sent to the Pope for his vnmeasurable exactions wherwith he ouercharged oppressed the Church of England This godly and learned Bishop after diuers conflicts and agonies sustayned agaynst the Bishop of Rome after the example of Fredericke of Guiliel de sancto amore of Nico Gallus and other after minded at length after great labors and trauells of life finished his course departed at Buckdone in the moneth of Octob. an 1253. Of his decease thus writeth Mat. Parisiens pag. 278. Out of the prison and banishmeÌt of this world which he neuer loued was takeÌ the holy bishop of Lincolne Robert at his manor of Buckâone in the euen of S. Dionise who was an open reprouer of the Pope and of the King a rebuker of the prelats a corrector of the Monkes director of the Priestes instructor of the clerkes fauâor of scholers a preacher to the people persecutor to the incontinent a diligent searcher of the Scriptures A malle to the Romaines and a contemner of theyr doings c. Haec Mat. what a malle hee was to the Romaines in the sequele hereof Christ willing shall better appeare The story is this It so befell among other dayly and intollerable exactions wherein Pope InnoceÌt was greuous and iniurious manifold wayes to the Realme of England he had a certaine cosin or nephew so Popes were wont to call theyr sonnes named Fredericke being yet youÌg vnder yeres whom the said Innocent the Pope would needs preferre to be a Canon or Prebendary in the church of Lincolne in this time of Robert Bishop of the sayd Church And vpoÌ the same directed down letters to certayn his factors here in England for the execution thereof The copy of which letter by chaunce yet not by chaunce
it is manifest that he defiled by adultery her first husband yet liuing she beyng worthy to haue the promise of mariage kept vnto her Therefore because that whiche is done agaynst the Lord turneth to the wrong of all men and specially in so great a mischiefe by reason of the consequence by which she is iudged of the people both a woman adultres or defamed I like a bridle Asse by the power of the Lord and not by the voyce of a perfect maÌ being not able to bear so great a burdé take in hand to rebuke the madnes of the sayd false Prophet Balaam whiche at the instaunce of kyng Balaac 1. of the Prince of deuils whom he serueth and ready to cursie the people blessed of the Lord I beseeche you most excellent Prince and Lord Phillip by the grace of God king of Fraunce that like as the Aungell of God in tyme past mette in the way with a sword drawne the prophet Balaam goyng to curse Gods people so you whiche are vnwilling to execute iustice and therefore like the Aungell of the Lorde and minister of power and office woulde meete with a naked sworde this sayde wicked man whiche is farre worse then Balaam that he performe not that euill whiche he intendeth to the people First I propound that the foresayd man that nameth himselfe Boniface is no Pope but wrongfully keepeth the fear which he hath in deede to the great damage of all the soules of Gods holy Church I say also that his entring was many waies faulty and he entred not in at the doore but otherwaies and therfore is to be iudged a theefe a robber 2. I propound also that the sayde Boniface is a manifest hereticke and vtterly cut off from the body of the holy Church because of many kindes of heresies whiche are to be declared in conuenient tyme and place 3. I propound also that the sayde Boniface is an horrible simoniacall such a one as hath not bin sithens the beginning of the world and the mischiefe of this sinne in him is so notorious to all the world whiche thing is manifest to all that will playnly vnderstand in so much that he beyng openly slauÌdered said openly that he could not commit simony 4. I propound also that the sayd Boniface being wrapt in infinite manifest haynous sinnes is so hardened in theÌ that he is vtterly not possible to be corrected and lying in doungeon of mischiefe so deepe that he may not be suffered any longer without the ouerthrow of the state of the church His mouth is full of cursing his feete and steps are swift to shed bloud He vtterly teareth in peeces the Churches which he ought to cherishe wasting wickedly the goodes of the poore making much of wicked men that geue hym rewardes persecuting the righteous and among the people not gathering but scattering bringing in new sectes of destruction that haue not bene heard of Blaspheming the way of truth and by robbery thinking himselfe equall to that Lord Iesus Christ which is blessed for euer And he beyng most couetous thirsteth for gold couereth gold by some deuise getteth gold of euery people vtterly not regardig the worshipping of God with sayned wordes sometimes by flattering sometimes by threatning sometime by false teaching and all to get mony withall he maketh marchaÌdise of vs all enuying all thinges but hys owne louing no man nourishing warre persecuting hating the peace of his subiectes He is rooted in all vnspeakeable sinnes contrarying and striuing against all the wayes doctrines of the Lord. He is truly the abhomination of the people which Daniel the Lordes Prophet described Therfore I answere that lawes weapons and all the elemeÌts ought to rise against him which thus ouerthroweth the state of the Church for whose sinnes God plagueth the whole world And finally nothing remaineth to hym being so vnsatiable to satisfie him wtall but onely the vnsatiable mouth of hell and the fire that cannot be quenched continuing for euer Therfore seing that in a generall couÌcel it so becommeth and I see this wicked man to be damned which offendeth both God and al men I aske and require as instantly as I can and beseech you my Lord and King aforesaid that ye would declare to the prelates doctours people princes your brethren in Christ chiefly to the Cardinals and all Prelates and call a Councell In the which when this foresaid wicked man is condemned by the worshipfull Cardinals the church may be prouided of a shephearde for that Councell I offer my selfe ready lawfully to pursue the foresaide things And where as the saide man being in highest dignity in the meane time cannot be suspended of hys superiour therefore he ought to be taken suspended in deede for the things aforesaid seing his state is called into iudgement by the meanes aforesaid I beseech and require the said Cardinals by you and I presently require them the church of God that this wicked man being put in prison the Church of Rome may be prouided of a Vicar which may minister those things that shall appertaine vntil the Church of God be prouided of a bishop vtterly to take away all occasion of a schisme And least the saide wicked man should let and hinder the prosecuting therof I require these things of you my Lord king aforesaid affirming you to be bounde to doe this for many causes First for faithes sake Secondly for your kingly dignitie to whose office it belongeth to roote out such wicked men Thirdly for your oth sake which ye made for the defence of the Churches of your Realme which the foresaid rauener vtterly teareth in peeces Fourthly because ye be the patron of the Churches therfore ye are not bound onely to the defence of them but to the calling for againe of their goodes which the foresaide man hath wasted Fiftly ye following the footesteps of your auncetors ought to deliuer your mother the Romish church from so wicked a hand wherein by oppression shee is tied bound I require that a publike instrument may be made of these requestes by the notaries here present vnder the witnes of the worshipfull men that be here present These things were done and spoken as is aforesayd at Paris in the Kings housâ of Lupara After this protestation of master Nagareta immediatly insued the appeale of the king pronouÌced and published against the sayd Boniface in forme as foloweth The appeale made by the king and the louers of the Realme against Boniface IN the name of God Amen In the yeare of our Lorde 1303 Indictione prima 13. day of Iune and the 9 yeare of the Popedom of Boniface Pope the 8. By the tenour of this publique instrumeÌt be it vnto all men knowen that the most noble prince and Lorde Philip by the grace of God king of Fraunce the famous and reuerend fathers in Christ Archbishops Bishops religious men Abbots and Priors here vndernamed in
the presence of vs common Notaries here vnder written especially called and required for this purpose as it is contained in the subscriptions heere vnder the famous noble men the Lord Lewes sonne of the French king Guido of S. Paule and Iohn Drocem Earles and William of Plesiano Lord of Vitenob knight Moued as they saide with a feruent faith with affection of sincere loue and zeale of charitie to be shewed to the holy Romish church and hauing pitie from their heart on their mother the vniuersall church which as they sayde is oppressed daungerously vnder the rule of the saide Lord Boniface and suffereth outragious defacing and losse and pitying the right faith as they say in which standes the saluation of soules which alas for pitie in their times miserably pineth away perisheth for the lacke of wholesome gouernment of the Churche through all Christendome and earnestly taking paines as they said for the repairing and enhaunsing of the Catholicke faith specially seeing it was necessary for the same church for the foundation of the faith and health of the soules that none shoulde rule the fold of the Lordes flocke but the true and lawfull shepheard and also because the same Churche was the spouse of Christ that hath no spot nor wrincle all errour offence wickednes wrong shoulde be put away and saluation peace and quietnesse through Gods mercy might be procured to the whole worlde which they say lieth in warres and darkenesse by the wicked deedes cursed workes and hurtful examples of the sayd Boniface They said and laid against the said Boniface heresie and other diuers horrible cursed faultes wherein they affirmed him to be tangled and commonly and notoriously reported the king himselfe being present with Archbishops Bishops and other Prelates and Churchmen which were assembled for to entreat of their owne matters and matters of their Churches beside Barons Earles and other noble men whose names are vnder written The said William propounded obiected against him swearing by the holy Gospell of God which hee corporally touched that he coulde prooue all and euery the premisses to be true And the sayd William of Plesiano sware further this othe that he beleued he could prooue the premisses and that he woulde pursue to the full ende against the saide Boniface in the generall Councell where when and afore whomsoeuer of right it ought to be done requiring earnestly the sayd Lord king as a champion of the faith and defender of the Church that for declaring of this truth to the praise of Gods name to the increase promoting of the Catholike faith to the honour and wealth of the vniuersall Church and of all Christen people and the congregation of the sayd generall councel that he woulde helpe and bestowe his profitable labour with souldiors and other like for the loue of men and zeale to iustice because his kingly house was euer a ruler of the trueth and that he wold earnestly require the Archbishops Bishops other Prelates and that he woulde be effectually instant with them The Earles knights themselues besought earnestly many of the same prelates as they were pillers of the Church the faith that they would helpe and effectually bestowe their labour to the calling and assembling of the said councell by all waies and meanes lawful according to the ordinances of the holy fathers and decrees of the canons But when the prelates heard fully vnderstode such obiections oppositions and requests as is aforesaid and considered that such a matter not onely was most hard but needed wise counsell they departed out of the same place But on the Friday next following i. the 14. day of the same moneth of Iune the foresaid Lord king being present and also the Lords Archbishops Bishops Abbots Priors and many witnesses here vnder written the same time being present and in the presence of vs common Notaries heere subscribed and being specially called and required for this purpose the foresayd William of Plesiano Knight sayde propounded affirmed obiected and read as was contained more fully in a certaine paper which he held in his hand whose tenor was after this sort I William of Plesiano Knight say propound and affirme that Boniface which now ruleth the Apostolical sea is a rancke hereticke in heresies and by heresies outragious dedes and wicked doctrines hereafter to be declared which things to be true I beleeue I am able to prooue or els such things as these shall be sufficient to prooue hym a full hereticke in a coÌuenient place time and afore whom of right this can or ought to be done This thing I sweare on the holy Gospel of God presently touched of me First that he beleueth not the immortalitie of men and of christen soules but thinking much like as the Saducies did beleeue that there is no euerlasting life and the men can not get at the length ioy but all the lot and part of comfort and gladnes to be in this world and by this meanes he affirmeth that it is no sinne for the body to liue daintely in al dainties And out of the aboundance of this leuen he was not ashamed to say and opeÌly to coÌfesse that he had rather be an asse or a dogge or any other brute beast rather than a Frenchman which thing he would not haue said if he beleued a FrenchmaÌ had a soule that could enioy euerlasting life This thing he taught many men which knowledged this at the point of death and the common report goeth on him thus in these things 2. Also he beleeueth not faithfully that by the wordes ordained of Christ spoken ouer the hoste after the fashion of the Church by a faithfull priest that is lawfully ordered the body of Christ to be there and therefore it commeth to passe that he geneth no reuerence to it no not a litle when it is lifted up of the priest yea he rises not to it but turneth his backe to it and makes himselfe his seat to be honoured where he sitteth rather then the altare where the hoste is consecrate and he is commonly reported to doe this 3. Also he is reported to say that whoredome is no sinne no more than rubbing of the hands together thus commonly runnes the voice and brute 4. Also he saide often that to thrust downe the King and Frenchmen if it coulde not be otherwaies done he would ouerthrow himselfe the whole world the whole Church And when he had sayd so some that stode by said God forbid he answered God graunt And when good men that heard the wordes replied against him that hee should not say so because the church of God all Christen men should suffer great slaunder so he answered I care not what slaunders soeuer come so that the Frenchmen and their pride be destroied for it is necessary that slaunders offences come 5. Item he called againe allowed a booke made by M. Arnold of Newton conteining and smelling of heresie
the church with very good reason doth receiue And that to the great merite both of the geuer and offerer as it appeareth of Constantine and others In the which foresayd 1. cap. the reason of diuersity is well proued For that the Apostles did foresee that the Church should be among Gentiles and not onely to be in Iuda c. And further at the beginning Christ and his Apostles were wholy bent and geuen to our health saluation crudition litle sticking or standing vpoÌ the exercise of euery churches iurisdiction hauing regard to that which is written in the 6. chapter to the Corinthians All thinges are lawfull vnto men but all things are not expedient And likewise in the 8. chapter of Ecclesiastes it is read that euerye thing hath his time But now through the grace of God the whole people of the realme of Fraunce haue submitted themselues to the christian fayth worthely therefore the Church is occupyed about ministring of Iustice and punishing of vice For peace shal be the work of Iustice Esay the 33. chap. And in these iudgements this onely is to be considered that the life of man be reformed c. Thus you see how this our conclusion somewhat is confirmed by the Scriptures Now will I proue it by naturall law reason first after this maner He seemeth most fittest to play a good iudges part which followeth nerest God For properly God is the ruler and directer of al iudgements who sayth Prouerb capite octauo By me the law maker shall decree iustice and iust thinges But Ecclesiasticall persons follow next to God and be neerest him For that they be elected of God into a peculiar people Whereof it is sayd 1. Peter 2. you are a chosen generation a royall priesthood a holy nation and a peculiar people that you should shew the vertues of him that called you c. Ergo it is most fittest that persons Ecclesiasticall and churchmen should iudge of such matters Moreouer none doubteth but that the correction and punishment of sinne belongeth to ecclesiasticall persons wherfore wheÌ such things be not committed without sinne offence of the one party it is euident that the Church may haue cognition thereof Also who so hath power to iudge of the end hath also power to iudge of thinges ordeined to the end for the consideration of the thinges ordeined to the end riseth of the end When therefore the body is ordeined for the life and soule and teÌporall thinges for spirituall as to the end The Church which doth iudge of spirituall things may in like maner lawfully iudge of teÌporall things All which is sufficiently confirmed In extra c. Iudicijs Where it is sayd that the Accessarye followeth the nature of the principall which appeareth sufficiently by example For so much therfore as these two iurisdictions be compared to two lightes that is to say to the Sunne and to the Moone and all the whole clearenes and brightnesse of the Moon both in forme and vertue dependeth of the Sunne in the Sunne And that the brightnes of the Sunne is not of the Moone or in the Moone it is playne that spirituall iurisdiction which is compared to the Sunne hath it both in forme vertue the iurisdiction temporall and not contrary Many other like reasoÌs might be brought in But for that the time waxeth short I will omit them Thirdly I proue by the ciuill law Auth. Diffe Iud. ¶ Si tamen ix col where it is sayd If a secular iudge be suspected let the Bishop of the Citty be ioyned vnto him But if he be negligent then let the whole iudgement be referred to the bishop In like sort Theodosius the Emperor enacted such a law that whosoeuer suter being plaintife in any kinde of matter whether at the beginning thereof or after contestation of law or when the matter came to confirmatioÌ or to senteÌce If the plaintife had once chosen the court iurisdiction the holy sec there without all doubt though the defendant resisted and dissented the matter before the bishops other ecclesiastical Iudges should be determined and ended Which law afteward Carolus the great who was king of FrauÌce confirmed in these words We will commaund that all our subiectes as well Romaines and Frenchmen as others vnder our dominion whatsoeuer be by law and custome henceforth bound and charged to keepe this for a perpetuall and prescript law That whosoeuer began or commenced a sute c. as is aboue mentioned c. 11. q. i. Quicunque c. 2. But that you may obiect and say that this law is abrogated as the glose seemeth there to touche But all will not serue For although this law is not redacted into the body of the law yet for al that it is not abrogated But surely it is a priuiledge honorably graunted to the whole vniuersall church which the Emperor cannot take away no more then any other liberty of the Church By the canoÌ law also this priuiledge is confirmed extra de iud c. timor Nouil and moreouer seemeth to be confirmed by the ciuill law C. de sacros Si eccl priuilegium although it be not expressely but generally named And so it is cleare by the ciuill law that such iurisdictiuÌ doth pertain to Ecclesiastical persoÌs By canon law in like maner in places infinit Dist. 22. cap. Omnes Patriarchae 2. quest 5. ca. Si quis praesbyter 11. quae 1. cap relatum 25. distinct cap. ecce Extra de iudicijs Nouit De competenti foro cap. licet With many other places infinite yea further the canon law so farre proceedeth that whosoeuer goeth about by custom to interrupt or hinder any hauing such iurisdiction encurreth sentence ipso facto of excommunicatioÌ as is proued cap. quoniam intelleximus de immunitate eccl li. sext Which is most playne by the notorious custome time out of mind in the dayes of the good christian Princes where to violate such custome it is playne sacriledge 11. quest 1. tit 1. c. 2. For by law custome winneth and gaineth iurisdiction especially to him that is Capax thereof yea and further custome time out of mind is amongst all persons in place of written confirmed law Now seing the church of FrauÌce hath in common vsed with the temporalty to iudge decree both of actions personall and reall touching the Church it is playne that such custome winneth iurisdiction to it Ergo. c. But the Lord Peter auouched that the custome could not preuayle in this case because here lacked true dealing Besids the said law is called inprescriptible for that it is Ius fisci But this maketh nothing agaynst vs. For the Church of Fraunce rather chalengeth this law by custome then by prescription Which custom semeth rather to be brought in of the free will and election of the people frequeÌting more the ecclesiasticall Consistories then the secular courts Besides this custome in that it hath bene oftentimes
be seen after For he sayd that the warres in Fraunce shoulde not be ended till the Realme were vtterly wasted exiled in euery part The which saying was well sene after for the noble realme of Fraunce was sore wasted and exiled specially in the terme that the sayd Fryer had set The which was in the yeares of our Lord. 1356. 57. 58. 59. He sayd in those yeares the Princes and Gentlemen of the Realme should not for feare shew themselues agaynst the people of low estate assembled of all countries without head or captayne and they shoulde doe as they list in the Realme of Fraunce the which fell after as ye haue heard how the coÌpanions assembled them together and by reason of theyr robbery and pillage waxed rich became great captains About the same time happened in Fraunce a certayne contention betwene the French Prelates and the Fryers of Paris testified and recorded by Godfridus de Fontanis the briefe effect of which story is this The Prelates of France conuenting and assembling together in the Citty of Paris after a long deliberation among themselues caused by the Bedels to be called together all the Studentes maisters Bachelers of euery facultie with the chiefe heads also of al the Religious houses and Friers in the vniuersitie of Paris who being al there congregated together in the bishop of paris his house where there were preseÌt 4. archbishops and 20 Bishops first stood vp the Bishop of Biturecense who there making his Sermon tooke for his theame the place of S. Paule to the Ephesians Fratres vt sciatis quae sit longitudo latitudo altitudo profunditas charitatis c. and concluded therupon first that true charity would compell them to see and prouide for their flockes Secondly that the vigore of charity would arme them to withstand errors Thirdly he concluded that by duety of charity they were bound to geue theyr liues for the soules of theyr flock committed to their charge Fourthly that by the same charity euery man to holde himselfe content with that which was his owne and not to intevineddle or busye himselfe further then to him appertayned or belonged to his office For there sayth he all order ecclesiasticall is dissolued where as men not concerning themselues in their owne precincts presume in othermes charges where they haue nothing to doe But this charity sayth he now a dayes waxeth colde and all Ecclesiasticall order is confounded and vtterly out of order For many there be which nowe a dayes presume to thrust in themselues where they haue nothing to do so that now the Church may seeme a monster For as in a natural body appeareth a monster where one meÌber doth the office of an other so in the spirituall body which is the church may be thought likewise As wheÌ our learned and prudent brethren to wit the Friers maiors and minors do take vpon them to vsurpe and occupye the office to vs specially apperteining namely where as the scripture warneth vs all none to take vpoÌ him any office except he be called thereunto of the Lord as Aaron was Wherfore we haue heretofore oftentimes caused the sayd Friers both by the king himselfe in his owne person also by other nobles to be spoken to and desired to furcease from doing and intermedling in our office yet they would not but haue preached agaynst our willes through all our diocesses haue heard confessioÌs saying that they haue the Popes priuiledge to beare them out therein For the which cause we come to you and not we here present onely but also we haue the handwriting and the full consent of all other our fellow Bishops throughout the kingdome of Fraunce to complaâne to you of this so great insolency and presumptioÌ of the Friers For that as we are you shall be Neither do I thinke to be any of vs prelates here now which haue not sometime bene taken out of this vniuersity of yours We haue desired moreouer and caused to be desired the foresayd Friers to send their priuilegies to the Apostolicke see to be interpreted and expounded more playnely by the Lord Pope which they refused also to do Wherefore to the intent you may the better vnderstand and see what their priuiledges be and how farre they do extend we haue appoynted the said priuilege here openly to be read vnto you Then stood vp an other in the publicke place and there read the priuileges of both the orders and afterward read also the constitution of Pope Innocent 3. written in the 5 of the decretals and beginneth Omnis vtriusque sexus c. which constitution was repugnant and contrary to the foresayd priuilegies as he there manifestly proued declaring how both the said priuiliges were derogatory to that constitution This done then rose vp the Bishop Ambianensis a great Lawyer who discoursing froÌ article to article there proued by good law that the sayd constitution stood in hys full force and vigore and ought not to be infringed by the friers priuilegies in no part And therfore by the vertue of that constitution that the Friers ought not so misorderly to intrude themselues in hearing confessioÌs in inioyning of penaunce and in preaching in Churches and Diocesses without speciall licence of the Bishop of the Dioces curate of the parish vnto whose words neuer a Frier at that time replyed againe And so the Bishop proceeding to his conclusion desired the vniuersity to assist them in that case wherin they were all determined saith he to stand firmely to the shedding of theyr bloud in resisting that misorder and iniuries of the Friers This happened the 6. day of December which they dedicate to S. Nicholas The next day being sonday one of the order of the minorites or Franciscanes went to the Church of the maiorites or preaching Friers where he made a sermon whiche was neuer sene before the one order to come and resort with the other beginning in the forsayd matter to reply to expound in order through euery article as well as he could adding moreouer and saying that they went not so farre in their priuilegies as they lawfully might And said moreouer that what time the sayd priuileges were in obteining in Rome the Bishop Ambianensis was there present himselfe resisting the same with all his power yea all the Prelates also of Fraunce sent and wrote vp to the Court agaynst the same and yet did not preuaile For wheÌ the Friers there presently declared opened to the Pope in what maner and how farr they had vsed priuileges the Pope the same time sayd Placet That is agreed vnto the same And now sayth he the Prelates require demaund of vs to send vp our priuiledges to the Court which were great folly in vs For in so doing what should we els but geue place occasioÌ to reuoke agayn the authority which is geuen in our handes already Furthermore our wardeÌ and maister
priest haddeÌ their part of sacrifices and the first bygeten beastes and other things as the lawe telleth And Lorde S. Paul thy seruant sayth that the order of the priesthode of Aaron ceased in Christes comming and the lawe of that priesthode For Christ was end of sacrifices yoffered vpoÌ the crosse to the father of heauen to bring man out of sinne and become himself a priest of Melchisedeks order For he was both king priest without beginning and end and both the priesthoode of Aaron and also the law of that priesthode ben ychaunged in the comming of Christ. And S. Paul sayth it is reproued for it broghâ no man to perfection For bloude of gotes ne of other beastes ne might done away sinne for to that Christ shad his bloud A Lord Iesu wether thou ordenest an order of priests to offreÌ in the auter thy flesh and thy bloude to bringen men out of sinne and also out of peine And whether thou geue them alonelych a power to eat thy flesh and thy bloud and wether none other man may eate thy flesh and thy bloud with outen leue of priestes Lord we beleeuen that thy flesh is verey meate and thy bloude verey drinke and who eateth thy flesh and drinketh thy bloud dwelleth in thee and thou in him and who that eateth this bread shall liue without end But Lord thine disciples sayd this is an hard worde but thou answerest them and seidest When yee seeth mans soone stiuen vp there hee was rather the spirite is that maketh you liue the wordes that yche haue spoken to you ben spirite life Lord yblessed more thou be for in this worde thou teachest vs that hee that kepeth thy wordes and doth after them eateth thy fleshe and drinketh thy bloude and hath an euerlasting life in thee And for we shoulden haue minde of thys liuing thou gauest vs the sacrament of thy flesh and bloud in forme of bred and wine at thy supper before that thou shouldest suffer thy death and tooke bread in thine hand and saidest take ye this and eate it for it is my body and thou tookest wine and blessedest it and sayde thys is the bloud of a new and an euerlasting testament that shall be shed for many men in forgeuenes of sinnes as oft as ye haue done doo ye this in minde of me A Lord thou ne bede not thine disciples makeÌ this a sacrifice to bring men out of paines gif a priest offred thy body in the alter but thou bede them go and fullen all the folke in the name of the father the sonne and the holy ghost in forgeuenes of their sinnes and teache ye them to keepe those thynges that ych haue coÌmanded you And Lord thine disciples ne ordeined not priests principallich to make thy body in sacrament but for to teach the people and good husbandmen that well gouern their housholds both wiues children their meiny they ordeind to be priests to teachen other men the law of Christ both in worde in dede they liuedein as true Christen men euery day they eaten Christes body and drinken his bloude to the sustenance of liuing of theyr soules and otherwhiles they tooken the sacrament of his body in forme of bread and wine in mind of our Lord Iesu Christ. But all this is turned vpse downe for now who so will liuen as thou taughtest he shal ben holden a foole And gif he speake thy teaching he shal ben holden an heretick accursed Lord yhaue no lânger wonder hereof for so they seiden to thee wheÌ thou wer here some time And therefore wee moten take in pacience theyr wordes of blasphemy as thou didest thy selfe or els we weren to blame And truelych Lord I trowe that if thou were nowe in the world and taughtest as thou diddest some time thou shuldest ben done to death For thy teaching is damned for heresy of wise men of the world and then moten they nedes ben heretickes that teachen thy lore and all they also that trauelen to liue thereafter And therfore Lord gif it be thy wil helpe thine vnkunning lewde seruaunts that wolen by their power and their kunning helpe to destroy sinne Leue Lorde sithe thou madest woman in helpe of man in a more fraile degree then man is to be gouerned by mans reason What perfection of charity is in these priests and in men of religion that haue forsaken spoushod that thou ordeinedst in Paradise betwixt man and woman for perfection to forsaken traueile and liuen in ease by other mens traueile For they mow not do bodilich workes for defouling of their handes with whom they touchen thy precious body in the aulter Leue Lorde gif good men forsaken the company of woman nedes they moten haue the gouernaile of man then moteÌ they ben ycoupled with shrewes and therfore thy spoushode that thou madest in clennes from sinne it is nowe ychaunged into liking of the flesh And Lord this is a great mischiefe vnto thy people And young priestes and men of religion for defaulte of wiues maken many women horen and drawen through their euell ensample many other men to sinne and the ease that they liuen in and their welfare is a great cause of this mischiefe And Lord me thinketh that these ben quaint orders of religion and none of thy sect that wolen taken horen whilke God forfendes and forsaken wiues that God ne forfendeth not And forsaKen trauail that God commaunds and geuen their selfe to idlenes that is the mother of all noughtines And Lorde Mary thy blessed mother and Ioseph touched oftentimes thy body and wroughten with their honds and liueden in as much clennes of soule as our priestes done nowe and touched thy body and thou touchedest them in their soules And Lorde our hope is that thou goen not out of a poore mans soule that traueileth for his liuelode with his handes For Lord our beliefe is that thine house is mans soul that thou madest after thine owne likenes But Lord God men maketh nowe great stonen houses full of glasen windowes and clepeth thilke thine houses and Churches And they setten in these houses Mawmets of stockes and stones and to fore them they knelen priuilich apert and maken their prayers and all this they sayen is thy woorship and a great herieng to thee A Lorde thou forbiddest sometime to make suche Mawmetes and who that had yworshipped such had be woorthy to be deeade Lorde in the Gospell thou sayst that true heriers of God ne herieth him not in that hil beside Samarie ne in Hierusalem neyther but true heriers of God herieth him in spirite and in trueth And Lord God what herying is it to bilden thee a church of dead stones and robben thy quicke Churches of their body liche lyueloode Lord God what heryeng is it to cloth mawmets of stockes and of stones in siluer and in golde and
and daunger also by the sayd friers riseth to the Clergy for so much as lay men seeyng their childreÌ thus to be stolleÌ froÌ theÌ in the vniuersities by the friers do refuse therfore to send theÌ to their studies Rather willing to keep them at home to their occupation or to folow the plough then so to be circumueÌted and defeated of their sonnes at the vniuersity as by dayly experieÌce sayth he doth manifestly appeare For where as in my time sayth Armachanus there were in the vniuersity of Oxford 30000. studentes now are there not to be founde 6000. The occasion of which so great decay is to be ascribed to no other cause but to this circumuention onely of the friers aboue mentioned Ouer and besides this an other incoÌuenience as great or greater the said Armachanus inferred to proceed by the friers through the decay of doctrine and knowledge in all maner faculties and liberall sciences which thus he declared For that these begging friers through their priuileges obteined of the Popes to preach to heare confessions and to bury and through theyr charters of improperatioÌs did grow therby to such great riches and possessions by theyr begging crauing catching and intermedling with church matters that no booke could stirre of any science either of Diuinity law or Phisicke but they were both able and ready to buy it vp So that euery couent hauing a great library full stuffed and furnished with all sortes of bookes and being so many couents within the realme in euery couent so many friers increasing dayly more and more by reason therof it came to passe that very few books or none at all remayne for other students Which by his owne experieÌce he thus testifieth saying that he himselfe sent forth to the vniuersity foure of his owne Priests or chaplaynes who sending him word agayne that they could neither finde the Bible nor any other good profitable booke of diuinitye meete for theyr studye therefore were minded to returne home to their country and one of them he was sure was returned by this time agayne Furthermore as he hath proued hetherto the Friers to be hurtful both to the laity and to the clergy so proceeding farther he proueth them to be hurtfull also to themselues And that in 3. poynts as incurring the vice of disobedience agaynst God against their owne rule The vice of auarice and the vice of pride The probatioÌ of all which poyntes he prosecuted in a long discourse First sayth he they are disobedient to the law of God Thou shalt not couet thy neighbors house Oxe nor Asse nor any thing that is his In that they procure the Popes letters to preach in Churches and to take burials from churches with licence annexed withal to receiue the auailes which rise of the same which properly beloÌgeth to the right of parish priestes Item they are disobedient to this rule of the Gospell So do to other as thou would haue done to thee IteÌ they be disobedieÌt agaynst theyr owne rule which being fouÌded vpon straight pouerty and beggery this licence obteined for theÌ to require necessary for theyr labors of the people is repugning agaynst the same foundation Item they be disobedient to the rule of the Scripture which sayth let no man take honor vnto him except he be called as AaroÌ Also saith S. Paul how shall they preach vnlesse they be seÌt And how obserue they this rule of obedience who professing to keepe the perfection of the Gospell yet contrary to the Gospell procure to theÌselues priuiledges to runne before they be sent IteÌ to theyr own rule they are disobedieÌt For where theyr chapter sayth that if any wil take vpoÌ them this order will come to our brethren let our brethren first send them to the prouincials to be examined of the Catholicke fayth and Sacraments of the Church c. CoÌtrary wherevnto the friers haue procured a priuiledge that not onely the prouincials but other inferiors also may take vnto them indifferently whom they can catch so farre without al examination that almost at this day there is no notable house of friers wherin is not either a whole or halfe a couent of lads boyes vnder 10. yere old being circuÌuented which neither can skill of the Creed nor Sacraments Agayne the rule of Frauncise sayth that his brethren Obseruaunts must obserue not to preach in the Dioces of any bishop without the consent of the Bishop And moreouer the sayd Frauncise in his testament sayth that if he had as much wisedome as Salomon and found poore secular priests in the parishes where the dwel yet he would not presume to preach without theyr will and also would feare loue honor them all other as his maisters so they be Haecille Against which rule how the friers do disobey how litle they reuerence Bishops or secular priests what priuileges exemptions immunities they procure agaynst them the world may see and iudge IteÌ when none may be admitted to preach or to heare confessions vnles they be entred into orders and seing by the commoÌ law of the Church none must be admitted into holy orders except he haue sufficient title of liuing and clothing The friers therefore hauing no such title being wilfull beggers do disobey in both respects that is both in entring into such orders without conuenient title and in exercising the office of preaching without such lawfull orders Moreouer the foresayd Frauncise in his testament coÌmaundeth thus I commaund sayth he firmely by vertue of obedience to all and singular my brethren wheresoeuer they be that none of them presume to obtayne in the court of Rome any letter or writing either by himselfe or by any other meanes neither for the Church nor for any other place nor vnder any coulour of preaching nor yet for the persecuting of their owne bodyes c. Against which testamen of Francise the Franciscanes in procuring theyr priuiledges from the Bishop of Rome haue incurred manifest disobedieÌce as all the world may see Neither will this obiectioÌ serue them because the Pope hath dispensed with Francise rule For if the testament of Francise as he sayth came from GOD and so should God haue three testaments how then can the Pope repeale his precept or dispense with his rule when by the rule of the law Par in parem non habet imperium Secondly concerning the vice of auarice manifestly it may be proued vpon them sayth Armachanus for els seing so many charges belong to the office of a secular parish priest as to minister the Sacrament at Easter to visit the sicke with extreme vnction to baptise childreÌ to wed with such other wherein standeth as great deuotion how then happeneth that these friers making no labor for these onely procure to theÌselues priuiledges to preach in churches to heare confessions and to receiue licence to bury froÌ parish churches but because there is
that tune men did striue and fight for the crosse at Hierusalem as it had bene for the chief and onely force and strength of our faith It is a wonder to reade the monumentes of the formore times to see and vnderstand what great troubles calamities thys crosse hath caused almoste in euery Christian common wealth For the Romish champions neuer ceased by wryting admonishing and couÌsailing yea and by quarelling to moue stirre vp Princes mindes to warre battail euen as though the faith beleefe of the gospell were of small force or little effect wtout that wooden crosse This was the cause of that expedition of the most noble prince K. Rich. vnto Ierusalem Who being taken in the same iourney and deliuered vnto the Emperour could scarsly be raunsomed home againe for xxx M. markes pag. 248. In the same enterprise or iourney Fridericus the Emperour of Rome a man of most excellent vertue was muche endamaged in the same iourney an 1179. And also Philip the king of Fraunce scarsly returned home againe in safety not without great losses so much did they esteeme the recouery of the holy citie and crosse Upon this alone all mens eyes minds deuotions were so set and bent as though either there were no other crosse but that or that the crosse of Christ were in no other place but onely at Hierusalem Such was the blindnesse and superstition of those daies which vnderstood or knew nothing but such as were outwardly sene wheras the profession of our religion standeth in much other higher matters and greater mysteries what was the cause why that Urbanus did so vexe and torment himselfe Because that Antioche with the holy crosse was lost out of the hands of the Christians For so we doe finde it in the Chronicles at what time as Ierusalem with king Buido and the crosse of our Lord was taken and vnder the power of Sultan Urbanus toke the mater so greuously that for very sorow he died In whose place succeeded Lambertus which was called Gregory the 8. by whose motion it was decreed by the Cardinals that setting apart all riches and voluptuousnes they should preach the crosse of Christ and by their pouerty and humility first of all shuld take the crosse vpon them go before others into the laÌd of Ierusalem These are the words of the history wherby it is euident vnto the vigilant reader vnto what grosenes the true knowledge of the spiritual doctrine of the gospel was degenerate and growen vnto in those daies How great blindnes darknes was in those dayes euen in the first primacy supremacy of the bishop of Rome as though the outward succession of Peter and the Apostles had ben of greater force and effect to that matter What doeth it force in what place Peter did rule or not rule It is much more to be regarded that euery man should labor and study with all theyr endeuor to followe the life confession of Peter And that man seemeth vnto me to be the true successour of Peter against whom the gates of hel shall not preuaile For if that Peter in the gospell do beare the type figure of the christian church as all men in a maner do affirme what more foolish or vaine thyng can there be then thorough priuate vsurpation to restraine and to binde that vnto one man which by the appoyntment of the Lorde is of it selfe free and open to so many Thus in these so great and troublous times and horrible darkenes of ignoraunce what time there seemed in a maner to be no one so litle a sparke of pure doctrine left or remaining This foresayd wickliffe by Gods prouidence sprang and rose vp thorough whom the Lord would first waken and raise vp agayne the worlde which was ouermuch drowned and whelmed in the depe streames of humaine traditions Thus you haue heere the time of wickliffes originall Which Wickliffe after he had now by a long time professed deuinity in the vniuersity of Oxford and perceiuing the true doctrine of Christes Gospell to be adulterate and defiled with so many filthy inuentions of Bishops sectes of monkes and darke errours And that he after long debating and deliberating with himselfe with many secrete sighes and bewailing in hys mind the generall ignorance of the whole world could no loÌger suffer or abide the same but that he at the last determined with himselfe to healpe and to remedy such things as he saw to be wide and out of the way But for so much as he saw that this daungerous medling could not be attempted or stirred wythout great trouble neyther that these things which had bene so long tune with vse and custome rooted and grafted in mennes mindes coulde not be sodenly plucked vp or taken away he thought with himselfe that this matter should be done by litle litle Wherfore he taking his original at small occasions thereby opened himselfe a way or meane to greater matters And first he assailed his aduersaries in logicall metaphisical questioÌs disputing with them of the first forme fashion of things of the increase of time and of the intelligible substance of a creature with other such like sophemes of no great effect but yet notwithstanding did not a little helpe and furnish him which minded to dispute of greater matters So in these matters first began Regningham a Carmelite to dispute and argue against Iohn Wickliffe By these originals the way was made vnto greater poynts so that at the length he came to touch the matters of the sacraments and other abuses of the Church Touching whych thinges this holy man tooke great paynes protesting as they saide openly in the scholes that it was hys chiefe and principall purpose and intent to reuoke and call backe the Church from her Idolatry to some better amendment especially in the matter of the Sacrament of the body and bloud of Christ. But this bile or sore could not be touched wythout the great griefe and paine of the whole world For first of all the whole glutte of Monkes and begging Friers were set on a rage or madnes which euen as Hornets wyth their sharpe stings did assayle this good man on euery side fighting as is sayd for their aultars paunches and bellies After them the priests and then after them the Archb. tooke the matter in hand being then S. Sudbury who for the same cause depriued him of his benefice which then he had in Oxford Notwythstanding he being somwhat friended supported by the king as appeareth continued and bare out the malice of the Friers and of the Archb. all this while of his first beginning till about the yeare of our Lorde 1377. After whych time now to prosecute likewise of his troubles conflict first I must fetch about a little compasse as requisite is to inferre some mention of Iohn of Gaunt Duke of Lancaster the kings sonne and Lord Henry Percy whych were
temporal things by ecclesistical ceÌsures incidently if case be that it appertaine to the reuengement of their God 13. It is not possible by the absolute power of God that if the Pope or any other Christian doe pretende to binde or loose at their pleasure by what meanes soeuer that thereby hee doeth so binde and loose The contrary of this coÌclusion will destroy the wholâ Catholicke fayth importyng no lesse but him to be a blasphemer whiche so vsurpeth such absolute power of the Lord. And yet by this conclusion I entend not to derogate from the power of the Pope or of any other Prelate of the Churche but that he may by the vertue of the head so bynde and lose But doe vnderstand the conditionall of this negative to be impossible after this sense that it cannot bee that the Pope or any other Prelate of the Church can pretend by himselfe to bynde or lose how and after what maner he lyst himselfe except in such sorte that hee doe in deede so bynde and lose before God as he doth pretend to doe 14. We ought to beleue that the vicare of Christ doeth at suche times onely binde and loose when as hee worketh conformably by the lawe and ordinaunce of Christ. c The reason thereof is thys because otherwise it is vnlawfull for hym so to do except he should do it in the vertue of that law and so consequently vnlesse it be coÌformable to the law and ordinaunce of Christ. 15. To this conclusion this ought vniuersally to be beleeued that euery Priest rightly and duely ordered hath power according to hys vocation c. ¶ The reason heereof is this because that the order of priesthode in his owne nature and substance receaueth no such degrees either of more or of lesse And yet notwtstanding the power of inferiour Priests in these daies be vpon due consideration restrained and some times againe in time of extreme necessity released And thus according to the Doctours a Prelate hath a double power to wit the power of order the power of iurisdictioÌ or regimeÌt And according to this second power the Prelates are in an higher Maiestie and regiment 16. It is lawfull for Princes and Kynges in cases by the law limited to withdraw temporall commodities from Church men abusing the same habitualiter The reason therof is playne for that temporall Lordes ought rather to leaue to spirituall almes which bryngeth with it greater fruite then to corporall almes the case so standyng that some tyme it were a necessary work of spirituall almes to chastise such Clerkes by takyng from them their temporall liuinges which vse to abuse the same to the damnifyeng both of their soule and body The case which the law doth limite in this matter were the defect of correctyng his spirituall head or elles for lacke of correctyng the fayth of the Clerke which so offendeth as appeareth 16. q. 7. filijs Dist. 40. cap. Si Papa Whether they be temporall Lordes or any other men whatsoeuer which haue endued any Church with temporalities c The truth thereof is euidently sinne for that nothyng ought to stoppe a man froÌ the principall workes of charitie necessarily because in euery action and worke of man is to be vnderstand a priuy condition necessary of God his good will concurring with all as it is in the ciuill law de c. Conradi cap. 5. in fine collat x. And yet God forbid that by these wordes occasion should be geuen to the Lordes temporall to take away the goodes of fortune from the Church 18. An Ecclesiasticall minister yea the Byshop of Rome may lawfully be rebuked of his subiectes and for the profite of the Church be accused either of the Clergie or of the laytie The proufe of this is manifest hereby because the sayd Byshop of Rome is subiect to fall into the sinne agaynst the holy Ghost as may be supposed sauyng the sanctitude humilitie and reuerence due to such a Father For so long as our brother is subiect vnto the infirmitie of fallyng he lyeth vnder the law of brotherly correction And when the whole Colledge of Cardinals may be slouthfull in ministryng due correction for the necessary prosperitie of the Churche it is apparent that the residue of the body of the Churche which possibly may stand most of lay men may wholesomely correct the same accuse and bryng him to a better way The possibilitie of this case is touched Dist. 40. Si Papa If the Pope doe erre from the right fayth c. For like as such a great fall ought not to bee supposed in the Lord Pope without manifest euidence so agayne such an obstinacie ought not to be supposed in hym possibly beyng fallen but that bee will humbly receaue the wholesome medicine of his superiour correctyng him in the Lord. The practise of whiche conclusion also is testified in many Chronicles Farre be it from the Church of Christ that veritie should be condemned which soundeth euill to traÌsgressours and other slouthfull persons for then the whole âayth of the Scripture were in a damnable case Thus Iohn Wicklesse in geuyng his Exposition vnto his foresayd propositions and conclusions as is aboue prefixed through the fauour and diligence of the Londoners either shifted of the Byshops or elles satisfied them so that for that tyme he was dismissed and scaped clearely away onely beyng charged and commaunded by the sayd Byshops that he should not teach or preach any such doctrine any more for the offence of the lay people Thus this good man beyng escaped from the Bishops with this charge aforesayd yet notwithstandyng ceased not to proceede in his godly purpose labouryng and profityng still in the Church as he had begon Unto whom also as it happeneth by the prouidence of God this was a great helpe and stay for that in the same yeare or in the begynnyng of the next yeare folowyng the foresayd Pope Gregory xi whiche was the styrrer vp of all this trouble agaynst hym turned vp hys heeles and dyed After whom insued such a schisme in Rome betwene two Popes and other succeedyng after them one striuyng agaynst an other that the schisme thereof endured the space of xxxix yeares vntill the tyme of the Councell of Constaunce The occasioner of whiche schisme first was Pope Urbane the 6. who in the first begynnyng of hys Popedome was so proude and insolent to his Cardinals and other as to Dukes Princes and Queenes and so set to aduaunce his Nephew and kyndred with iniuries to other Princes that the greatest number of his Cardinalles and Courtyours by litle and litle shronke from him and set vp an other Frenche Pope agaynst hym named Clement who reigned xi yeares And after hym Benedictus the 13. who reigned yeares 26. Agayne of the contrary side after Urbanus the sixth succeeded Boniface the ninth Innocentius the viij Gregorius the xij Alexander the fift Iohn 13. ¶ Papae yeares month ¶ Antipapae yeares
and consent as wel of them as of vs and so declared that some of those conclusions were heretical and some of them erroneous repugnant to the determination of the Church as here vnder are described Wee will and commaund your brotherhoode and by vertue of holy obedience straightly enioyne all and singular our brethren and Suffraganes of our body and Church of Canterbury that with all speedye diligence you possible can you likewise enioyne them as we haue enioyned you and euery of them And that euery one of them in their Churches other places of their Citie and Dioces doe admonish and warne and that you in your Church and other Churches of your Citie and Dioces do admonish and warne as we by the tenor of these presents do admonish and warne the first time the second time and the third time and yet more straightly doe warne assigning for the first admonition one day for the second admonition an other day for the third admonition canonicall and peremptorie an other day That no man from hence forth of what estate or coÌdition soeuer do hold preach or defend the foresayd heresies and errors or any of them nor that hee admitte to preach any one that is prohibited or not sent to preach nor that he heare or hearken to the heresies or errours of him or any of them or that he fauour or leane vnto hym either publiquely or priuely But that immediatly he shonne hym as he would auoide a Serpent putting forth most pestiferous poison vnder paine of the greater curse the which we commaund to be thundered against all and euery one which shal be disobedient in this behalfe and not regarding these our monitions after that those 3. dayes be past which are assigned for the canonical monition and that their delay fault or offence committed require the same That then according to the tenour of these wrytings wee commaund both by euery one of our felowe brethren our Suffraganes in their Cities and Dioces and by you in your City and Dioces so much as belongeth both to you and them that to the vttermost both ye and they cause the same excommunications to be pronounced And furthermore wee will and commaunde our foresayd felowe brethren and all singular of you a part by your selues to be admonished and by the aspersion of the bloud of Iesus Christ we likewise admonish you that according to the institution of the sacred Canons euery one of them in their Cities Dioces bee a diligent inquisitour of this hereticall prauitie and that euery one of you also in your Cities and Dioces be the like inquisitor of the foresayd heretical prauitie And that of such like presumptions they and you carefully and diligently inquire and that both they and you according to your dueties and office in this behalfe wyth effect do procede against the same to the honor and praise of his name that was crucified and for the preseruation of the Christian faith and Religion Here is not to be passed ouer the great miracle of gods diuine admonition or warning for when as the Archbyshop and suffraganes with the other Doctours of diuinitie and lawyers with a great company of babling Friers religious persons were gathered together to consult as touching Iohn Wickleffes bookes and that whole secte When as they were gathered together at the Gray fryers in LoÌdon to begin their busines vpon S. Dunstons day after dinner about 2. of the clocke the very houre instant that they should go forward with their businesse a wonderfull and terrible earthquake fell through out al England wherupon diuers of the suffraganes being feared by the strange and wonderfull demonstration doubting what it shuld meane thought it good to leaue of from their determinate purpose But the Archbyshop as chiefe captaine of that army more rash and bold then wise interpreating the chaunce which had happened cleane contrary to an other meaning or purpose did confirme strengthen their harts and minds which were almost daunted with feare stoutly to proceede and go forward in theyr attempted enterprise Who then discoursing Wickliffes articles not according vnto the sacred Canons of the holy Scripture but vnto theyr owne priuate affections and traditions pronounced and gaue sentence that some of them were simply and plainely hereticall other some halfe erroneous other irreligious some seditious and not consonant to the Church of Rome Item the 12. day of Iune in the yeare aforesaid in the chamber of the Friers preachers the foresayd M. Robert Rigges Chauncelor of the vniuersitie of Oxford Thomas Brightwell professors of diuinitie beyng appoynted the same day and place by the foresayde reuerend father in God Archbyshop of Canterbury appeared before hym in the presence of the reuerend father in God Lord William by the grace of God Byshop of Winchester and diuers others doctours and bachelers of Diuinitie and of the Canon and ciuill lawe whose names are before recited And first the sayd Chauncelor by the said Lord Archb. of Cant. being examined what his opinion was touching the foresayd articles Publiquely affirmed and declared that certaine of those conclusions were hereticall and certaine erronious as the other doctors and clerks afore mentioned had declared And then immediately next after hym the foresaid Thomas Brightwel was examined which vpon some of the conclusions at first somewhat staggered but in the end being by the sayd Archbishop diligently examined vpon the same did affirme and repute the same to be hereticall and erroneous as the foresayd Chancelor had done An other Bacheler of Diuinitie also there was named N. stammering also at some of those conclusions but in the end affirmed that hys opinion therein was as was the iudgement of the foresayd Chauncelour and Thomas as is aboue declared Whereuppon the sayde Lord Archb. of Cant. willing to let and hinder the perill of such heresies errours Deliuered vnto the foresayd Chauncelour there being publiquely read his letters patents to be executed the tenour whereof in these wordes doth folow WIlliam by the grace of God Archb. of Cant. primate of all England and Legate of the Apostolicall see To our welbeloued sonne in Christ the Chancelor of the vniuersitie of Oxford within the diocesse of Lincolne greeting grace and benediction The prelates of the Church about the Lordes flocke committed to their charge ought so much to be more vigilaÌt as that they see the wolfe clothed in sheepes attire frauduleÌtly go about to worow and scatter the sheepe Doubtles the common fame brute is come vnto our eares c. Vtin mandato praecedenti We will therefore and commaunde straightly enioyning you that in the Church of our blessed Lady in Oxforde vpon those dayes the which accustomably the Sermone is made as also in the schooles of the sayde Vniuersitie vppon those dayes the Lectures be read ye publish and cause by others to be published to the clergie and people as well in their
except he doe looke for the duetie of recompence by the law of conscience Item all temporall goods bestowed vppon the clergie by the lay people vnder condition as the goodes of the churche are the almes of them which geue it it is prooued thus for so much as all those goods are the goods of the poore as it appeareth by many sayings of holy men and by the lawes But they were not the goods of the pore after they were mere seculer goodes but onely by the meane of the woorke of mercie wherby they were bestowed vpon the pore Ergo they were pure almes The coÌsequent dependeth vpoÌ the definitioÌ of pure almes Item all things changed to the vse and power of an other either by ciuil exchange or Euangelical is changed But the church goods are so changed by one of these ministries But the Euangelical exchange is not to be fained because it is not done neyther by bying or selling or any other ciuill exchange Therefore there doth not remaine but only a pure gift for hope of a heauenly reward the which is mercy and so pure almes And it semeth to followe consequently that all the Clergie receiuing such almes are not onely in respect of God as all other menne But in respect of men beggers For they wold not so instantly require those almes except they had neede of them neither ought we to be ashamed therof or to be proud beggers for so much as Christ touching his humanitie became a begger for vs because hee declared his need vnto his Father saying c. Item when any Kyng Prince Knight Citizen or anye other man doth geue vnto the clergy or to anye priest for his stipend he geueth the same vnto the Churche of God and to the priuate party as a perpetuall almes that he should attend to his vocation preaching praying and studying But this kinde of geuing doth not suffice to ground any seculer dominion amongst the clergye it followeth that the bare vse remayneth in them or the seculer vse without any seculer power The maior appeareth hereby forsomuch as otherwise almes should not be a worke of mercy Whereby it may also appeare that tenths are pure alms geuen to the church to the vse of the pore And hereupon the holy men doe say that tenthes are the tributes of the needy soules Whereupon S. Augustine in a sermon made vpon the restoring of tithes sayth The geuing of Tithes most deare brethren are the tributes of the poore soules therefore pay your tribute vnto the poore And by and by after he sayth therefore who desireth eyther to get any rewarde or to haue anye remission of sinnes by geuing of his tenthes let him study to geue almes euen of the ninth part so that what soeuer shall remayne more then a competent liuing and decent clothing that it be not reserued for riot but that it be layd vp in the heauenly treasure by geuing it in almes to the poore For what so euer God doth geue vnto vs more then we haue neede of he doth not geue it vs specially for our selues but doth send it vs to be bestowed vpon others by our handes if wee doe not geue it we inuade an other mans possessions Thus much wryteth S. Augustine and is repeted in the xvi question 1. Decime Also S. Ierome in an Epistle and it is put in the 16. question and 2. chap Quicquid What soeuer the clergy hath it is the goods of the poore Also S. Augustine in his 33. Epistle vnto Boniface and it is aleaged in the 1. question and 12. Also in the 23. question 7. If we doe possesse any thinge priuately the which doth suffise vs they are not oures but the goods of the poore whose stewardes we are except we doe challenge to ourselues a property by some damnable vsurpatioÌ The glose vpon that part of the 23. question 7. sayth The Prelates are but onely the stewardes of the church goodes and not Lordes thereof S. Ambrose also vpon this saying of the Gospell Luke the 16. Geue accompt of your bailiship or stewardship Hereby then doe we learne that they are not Lordes but rather stewardes and baliffes of other mens substaunce And S. Ierome writing to Nepotianus saieth howe can they be of the clergye which are commaunded to contemne and dispise their owne substaunce and to take away from a frend it is theft to deceiue the Churche it is sacriledge and to take awaye that which should be geuen vnto the poore ¶ The order and maner of taking vp the body of Iohn Wickliffe and burning his bones 41. yeares after his death And S. Bernard in his sermon vppon these wordes Symon Peter sayd vnto Iesus chap. 17 sayd Truely the goodes of the Church are the patrimony of the poore And whatsoeuer thyng the ministers and stewardes of the same not Lordes or possessours do take vnto themselues more then sufficient for a competent liuing the same is taken away from the poore by a sacrilegious crueltie And Eusebius in his treatise vpon the pilgrimage of S. Ierom writeth thus if thou doest possesse a garment or anye other thing more then extreme necessitie doth require and dost not help the needy thou art a theef a robber Wherfore dearly beloued children let vs be stewards of our temporallities and not possessors And Isidore in his treatise De summo Bono chap. 42. sayth Let the byshop know that he is the seruaunt of the people and not Lord ouer them Also in the 5. booke of decretals extra de donationibus sub authoritate Alexandri tertij Episcopi paristensis He sayth we beleue that it is not vnknowne vnto your brotherhoode that a Byshop and euery other Prelate is but a steward of the Churche goodes and not Lord thereof By these sayinges of these holy men it is euidently declared that not only tithes but also al other substaunce which the clergy hath by gift of worke of mercy are pure almes which after the necessitie of the clergy once satisfied ought to be transported vnto the poore Secondly it is declared how that the Clergye are not Lordes and possessours of those goods but ministers stewardes therof Thirdly it is shewed that if the Clergye doe abuse the same they are theeues robbers and sacrilegious persons and except they doe repent by the iust iudgement of God they are to be condempned ANd thus hetherto I may peraduenture seeme to haue made sufficient long resitall out of Ihon Dus but so notwithstanding that the commoditie of those thinges maye aboundantly recompence the prolixitie thereof Wherfore if I shall seeme vnto any man in the rehearsall of this disputation to haue passed very farre the boundes of the history let him thinke thus of me that at what tyme I tooke in hand to wryte of these Ecclesiasticall matters I could not omit these thinges whiche were so straightly ioyned with the cause of the Church Neither that I did make more accompt of the historye which I
flesh of Christ and his bloud Whereupon the veritye himself said vnto his Disciples This is sayth he my flesh which is geuen for the life of the world and to speake yet more maruellously this is none other flesh theÌ that which was borne of the virgin Mary suffered vpon the crosse and rose out of the sepulchre See how far this chapter differeth from the first And in the chapter which beginneth Ego Berengarius c. This is the confession which Berengarius himselfe coÌfessed touching this Sacrament and his confession is of the church allowed I confesse sayth Berengarius that the bread and wine which is layd vpon the aultar after the consecration is not onely a Sacrament but also that it is the very body bloud of our Lord Iesus Christ And the same not onely sensually to be a Sacrament but also verely to be handled with the Priestes hands and to be broken and chewed with the teeth of faythfull men This confession doubtlesse is hereticall for why if the body of Christ be in the Sacrament as of the Church it is so determined it is there then Multiplicatiuè and so indiuisibiliter wherfore not sensualiter And if it be there indiuisibiliter that is in such sort as it cannot be deuided or separated then can it not be touched felt broken nor with the teeth of men chewed The writers of this time and age do affirme that if by the negligence of the Priest the Sacrament be so negligeÌtly left that a Mouse or any other beast or vermine eate the same then they say that the Sacrament returneth agayne into the nature and substauÌce of bread Wherby they must nedes confesse that a miracle is as wel wrought by the negligence of the Priest as first there was made by the consecration of the Priest in making the Sacrament For either by the eating of the Mouse the body of Christ is transubstantiated into the nature of bread which is a transubstantiatioÌ supernaturall Or els of nothing by creation is this bread produced And therfore either of these operations is miraculous to be maruelled at Now coÌsidering the disagreing opinions of the Doctors and for the absurdities which follow I beleue with Paule that the bread which we break is the participation of the body of Christ and as Christ sayth that the bread is made the body of Christ for a memorial and remembraunce of him And in such sort as Christ willed the same to be his body in the same maner sort do I beleue it to be his body But whether women may make the body of Christ minister vnto the people or whether that Priests be deuided froÌ the lay people for their knowledge preeminence sanctity of life or els by externall signes onely Also whether the signe of consure and other externall signes of holines in Priestes be signes of Antichrist and his charecters or els introduced taught by our Lord Iesus Christ consequently it remayneth next to speake of vnto the faythfull sort according to the proces of the holy Scripture first of the three kindes of the Priestes I remember that I haue read the first of them to be Aaronicall legall temporall The second to be eternall and regall according to the order of Melchisedech The third to be a Christian. The first of these ceased at the comming of Christ for that as S. Paule to the Hebrues sayth The Priesthood of Aaron was traÌslated to the Priesthood of the order of Melchisedech The legall sort of Priestes of Aaron were separate from the rest of the people by kinred office and inheritance By kinred for that the children of Aaron onely were Priestes By office for that it onely pertayned to them to offer sacrifice for the sinnes of the people and to instruct the people in the precepts and ceremonies of the law By inheritaunce because the Lord was their portioÌ of inheritauÌce neither had they any other inheritaunce amongest theyr brethren but those thinges which were offered vnto the Lord as the first fruits parts of the sacrifices and vowes except places for their mansion houses for them and theirs as appeareth by the processe of Moyses law The Priesthood of Christ did much differre from this Priesthood as Paule doth witnes to the Hebrues chapter 1.8.9.10 First in kinred because that our Lord Sauiour Iesus Christ came of the stocke and tribe of Iuda of whiche tribe none had to do with the aultar and in which tribe nothing at all was spoken of the Priestes of Moses The second for that other were made Priestes without their othe taken but he by an othe by him which sayd The Lord swore and it shall not repent him Thou art a Priest for euer according to the order of Melchisedech Thirdly by durability for that many of theÌ were made Priests but during the terme of their liues but he for that he remaineth for euer hath an eternall Priesthood Wherfore he is able to saue vs for euer hauing by himself accesse vnto God which euer liueth to make intercession for vs. The law made also such men Priestes as had infirmities but Sermo that is the word which according to the law is the eternall sonne and perfect by an othe The Priesthood of Christ also did differ froÌ the Priesthood of Aaron and the law in the matter of the sacrifice in the place of sacrificing In the matter of the sacrifice because they did vse in theyr sacrifices straunge bodyes of the matter of their sacrifices and did shed strauÌge bloud for the expiation of sinnes But he offering himself vnto God his father for vs shed his owne bloud for the remission of our sinnes In the place of sacrificing because that they did offer theyr sacrifice in the tabernacle or temple But Christ suffering death without the gates of the City offered himselfe vpon the aultar of the crosse to God his father there shed his precious bloud In his supping chamber also hee blessed the bread and coÌsecrated the same for his body the wine which was in the cup he also coÌsecrated for his bloud deliuering the same to his Apostles to be done for a commemoration and remembraunce of his incarnation passion Neither did Iesus enter into the saÌctuary made with mans hands which be examples figures of true things but entred into heaueÌ it selfe that he might appeare before the maiesty of God for vs. Neither doth he offer himself ofteÌtimes as the chief priest in the sanctuary did euery yeare with straunge bloud for then should he often times haue suffered from the beginning but now once for all in the latter end of the world to destroy sinne by his peace offering hath he entred And euen as it is decreed that maÌ once shal dye and then commeth the iudgement so Christ hath bene once offered to take away the sinnes of many The second time he shall appeare without sinne to them
that looke for him to their saluation For the lawe hauing a shadowe of good thinges to come can neuer by the Image it selfe of thinges which euery yeare without ceasing they offer by such sacrifices make those perfect that come therunto for otherwise that offering should haue ceased Because that such worshippers being once cleansed from theyr sinnes should haue no more conscience of sinne But in these commemoratioÌ is made euery yere of sinne for it is impossible that by the bloud of Goates and Calues sinnes should be purged and taken away Therfore comming into the world he sayd Sacrifice and oblation thou wouldst not haue but a body hast thou geuen me peace offeringes for sinne haue not pleased thee Then sayd I behold I come In the volume of the booke it is written of me that I should doe thy will O God Saying as aboue because thou wouldest haue no sacrifices nor burnt offeringes for sinne neyther doest thou take pleasure in those things that are offered according to the law Then sayd I behold I come that I may doe thy will O God He taketh away the first to stablishe that which followeth In which will we are sanctified by the oblation of the body of Iesus Christ once for all And euery priest is ready dayly ministring and oftentimes affering like sacrifices which can neuer take away sinnes But this Iesus offering one sacrifice for sinne sitteth for euermore on the right hand of God expecting the time tyll his enemies be made his footstoole For by his owne onely oblation hath he consummated for euermore those that are sanctified All these places haue I recited which Paule writeth for the better vnderstanding and declaration of those thinges I meane to speak By all which it appeareth manifestly how the Priesthood of Christ differeth from the legall priesthood of Aaron and by the same also appeareth how the same differeth from all other priesthood Christian that immitateth Christ. For the properties of the priesthood of Christ aboue recited are founde in no other Priest but in Christ alone Of the third priesthood that is the Christian priesthood Christ by expresse wordes speaketh but litle to make any difference betwene the priests and the rest of the people neither yet doth vse this name of Sacerdos or praesbiter in the Gospell But some he calleth disciples some apostels whom he sent to baptise to preach in his name to do miracles He calleth them the salt of the earth in which the name of wisedome is ment and he calleth them the light of the world by which good liuing is signified For he sayth So let your light so shine before meÌ that they may see your good workes and glorify your father which is in heauen And Paule speaking of the Priestes to Timothe and Titus seemeth not to mee to make any diuersity betwixt the Priestes and the other people but in that he woulde haue them to surmount other in knowledge and perfection of life But the fourth priesthood is the Romaine priesthood brought in by the Church of Rome which Churche maketh a distinction betwene the clergy and the lay people after that the clergy is deuided into sundry degrees as appeareth in the decretals This distinction of the clergy from the laitye with the consure of clerkes began in the time of * Anacletus as it doth appeare in the Chronicles The degrees of the clergy were afterward inuedted distincted by their offices and there was no ascentioÌ to the degree of the priesthood but by inferior orders and degrees But in the primitiue churche it was not so for immediately after tht conuersion of some of theÌ to the fayth baptisme receiued they were priests bishops made as appeareth by Ananias whom Marcus made of a taylor or shomaker to be a bishop And of many others it was in like case done according to the traditions of the church of Rome Priests are ordeined to offer sacrifices to make supplication and prayers and to blesse sanctify The oblation of the priesthood onely to Priestes as they say is congruent whose duties are vpon the aultar to offer for the sinnes of the people the Lords body which is coÌsecrated of bread Of which saying I haue great maruell considering S. Paule his wordes to the Hebrues before recited If Christ offering for our sinnes one oblation for euermore sitteth on the right hand of God and wyth that one oblation hath coÌsuÌmated for euermore those that are sanctified If Christ euermore sitteth on the right hand of God to make intercession for vs what neede he to leaue here any sacrifice for our sinnes of the Priestes to be dayly offered I do not finde in the scriptures of God nor of his Apostles that the body of Christ ought to be made a sacrifice for sinne but onely as a Sacrament and commemoration of the sacrifice passed whiche Christ offered vpon the aultar of the crosse for our sinnes For it is an absurditye to say that Christ is now euery day really offered as a sacrifice vpon the aultar by the Priestes for then the Priestes should really crucify him vpoÌ the aultar which is a thing of no Christian to be beleeued But euen as in his supper his body his bloud he deliuered to his Disciples in memorial of his body that should be crucified on the morrow for our sinnes So after his asceÌtion did his Apostles vse the same when they brake bread in euery house for a SacrameÌt and not for a sacrifice of the body and bloud of our Lord Iesus Christ. And by this meanes were they put in remembraunce of the great loue of Christ who so entirelye loued vs that willinglye he suffered the death for vs for the remission of our sinnes And thus did they offer theÌselues to God by loue being ready to suffer death for the confession of his name and for the sauing health of theyr brethren fulfilling the new commaundement of Christ which sayd vnto them A new coÌmauÌdement do I geue vnto you that you loue one another as I haue loued you But wheÌ loue began to waxe cold or rather to be frosen for cold thorow the anguish anxiety of persecution for the name of Christ then Priests did vse the flesh and bloud of Christ in ââtad of a sacrifice And because many of them feared death some of them fled into solitarye places not daring to geue themselues a sacrifice by death vnto God through the confession of his name sauing health of theyr brethreÌ Some other worshipped Idols fearing death as did also the chiefe Bishop of Rome and many other mo in diuers places of the world And thus it came to passe as that which was ordeined and instituted for a memoriall of the one onely sacrifice was altered for want of loue into the realitye of the sacrifice it selfe ¶ After these thinges thus discussed he inferreth consequently vpon the same an other briefe tractation of women
holy But I maruell that they say so reading this saying in the Actes of the Apostles because the charmers pronouncing the name of Iesus that is aboue all names would haue healed those that were possessed with deuils and sayd In the name of Iesus whom Paul preacheth go ye out of the men And the possessed with deuils aunswered Iesus we know and Paule we know but what are ye and they all to be beat the coniurers And now considering this and many such like things I maruell wherfore the vicious Priests do sell theyr praiers and blessings dearer as also theyr Masses Trentals of Masses then those that be deuout lay meÌ and holy women which with all theyr hart desire do flee from vices take hold of vertue For as much as God in diuers places of the Scripture doth promise that he will not heare sinners wicked persons Neither should he seme to be iust if he should sooner heare the praiers of his enemies then of his faythfull frend How I pray you shall a sinneful priest deliuer an other man from sinne by his prayers or els froÌ the punishment of sinne wheÌ he is not able to deliuer him selfe by his prayer froÌ sinne What then doth God so much accept in the Masse of a vicious Priest that for his masse his prayer or oblatioÌ he might deliuer any man either froÌ sinne or from the payne due for sinne No but for that that Christ hath once offered himselfe for our sinnes now sitteth on the right hand of God the father alwayes shewing vnto him what and how great things he hath suffered for vs. And euery priest alwayes maketh meÌtion in his masse of this oblation Neither do we this that we might bring the same oblation into the remembraunce of God because that he alwayes in his presence seeth the same But that we should haue in remeÌbraunce this so great loue of God that he would geue his own sonne to death for our sinnes that he might clense purify vs froÌ all our sinnes What doth it please God that the remembraunce of so great loue is made by a prest which more loueth sinne then God Or how can any prayer of such a priest please God in what holy place soeuer he be or what holy vestimeÌts soeuer he put on or what holy prayers soeuer he maketh And where as Christ and his Apostles do coÌmaund the preaching of the word of God the Priests be now more bound to celebrate the Masse and more straitly bound to say the Canonicall houres whereat I cannot but greatly maruell For why to obey the precepts of men more then the coÌmauÌdements of God is in effect to honor maÌ as God and to bestow the sacrifice vpon man which is due vnto God and this is also spirituall fornication How therfore are Priests bound at the commaundement of man to leaue the preaching of the word of God at whose coÌmaundemeÌt they are not bound to leaue the celebration of the Masse or singing of Matines Therefore as it seemeth Priestes ought not at the commaundement of any man to leaue the preaching of the word of God vnto the which they are bouÌd both by diuine and Apostolicall preceptes With whom agreeth the writing of Hierome vpon the Decretals saying in this wise Let none of the Bishops swell with the enuy of deuilishe temptation let none be angry if the Priestes do sometime exhort the people if they preach in theyr Church c. for to him that forbiddeth me these thinges I will say that he is vnwilling that Priestes should do those thinges which be commaunded of God What thing is there aboue Christ or what may be preferred before his body and his bloud c. Do Priestes therfore sinne or not which bargayne for mony to pray for the soule of any dead man It is well knowne that Iesus did whip those that were buyers and sellers out of the teÌple saying My house shal be called the house of prayer but you haue made the same adenne of theenes Truely he cast not out such Marchaunts froÌ out of the Church but because of theyr sinnes Wherupon Hierome vpon this text sayth Let the Priests be diligent and take good heede in this Churche that they turne not the house of God into a den of theeues He doubtles is a theef which seeketh gayne by Religion by a shew of holynes studieth to finde occasion of marchaundise Hereupon the holy Canons do make accursed Symoniacal heresy doe commaund that those should be depriued of the priesthood which for the passing or maruelous spiritual grace do seek gayne or monye Peter the Apostle sayde to Symon Magus Let thy mony and thou go both to the deuill whiche thinkest that the giftes of God may be bought for money Therefore the spirituall gyftes of God ought not to bee solde Uerely prayer is the spirituall gift of God as is also the preaching of the word of God or the saying on of handes or the administration of other Sacramentes Christ sending forth his Disciples to preach sayd vnto them Heale ye the sicke cast out deuils rayse the dead freely haue ye receiued freely geue ye agayne If the Priestes haue power by theyr prayers to deliuer soules being in Purgatory from greeuous paynes without doubt he hath receiued that power freely from God How therefore can he sell his act vnlesse he resist the commaundementes of God of whom he hath receiued that authoritye This truly cannot be done without sinne which is agaynst the commaundement of God How playnly spake Christ to the Pharisies Priests saying wo be vnto you Scribes Pharisies hypocrites because ye haue eaten the whole houses of such as be wydowes by making long praiers and therfore haue you receiued greater daÌnation Wherin I pray you do our Pharisies and Priestes differ from them Do not our Priestes deuour widowes houses and possessions that by their loÌg prayers they might deliuer the soules of their husbaÌds froÌ the greuous paynes of purgatory How many Lordships I pray you haue bene bestowed vpon the religious meÌ womeÌ to pray for the dead that they by their prayer might deliuer those dead men from the payne as they sayd that they suffer in purgatory greuously tormented and vexed If theyr prayers and speaking of holy words shall not be able to deliuer themselues froÌ payn vnlesse they haue good works How shall other men be deliuered from payne by their praiers which whilest they liued here they gaue ouer themselues to sinne Yea peradueÌtUre those Lordships or landes which they gaue vnto the priestes to pray for them they themselues haue gotten by might from other faythful men vniust and violently And the Canous doe say that sinne is not forgeueÌ till the thing taken away wroÌgfully be restored How theÌ shal they be able which do vniustly possesse such Lordshippes or landes to deliuer them by theyr prayers from payne which haue geuen
in the sayd towne The names of which persons there detected were one Roger Dexter Nicholas Taylor Richard Wagstaffe Michael Scriuener William Smith Iohn Henry Wil. Parchmeanar and Roger Goldsmith inhabitances of the same towne of Leycester These wyth othermoe were denounced to the Archbyshop for holding the opinion of the Sacrament of the aultare of auriculare confession and other Sacraments contrary to that which the Church of Rome doth preach and obserue All whych parties aboue named many other mo whose names are not knowen did hold these heresies and errors here vnder wrytten and are of the Romish church condemned 1. That in the Sacrament of the aultar after the words of consecration there remaineth the body of Christ wyth the materiall bread 2. That images ought not to be worshipped in any case nor that no man ought to set any candles before them 3. That no crosse ought to be worshipped 4. That Masses and Mattens ought not wyth an high and loud voice to be sayd in the Church 5. Item that no Curate or Priest taken in any crime can consecrate heare confessions nor minister any of the Sacraments of the church 6. That the Pope and all prelates of the Churche can not binde any man in the sentence of excommunication vnles they know him to be first excommunicated of God 7. That no Prelate of the church can grauÌt any pardons 8. That euery lay man may in euery place preach teach the Gospell 9. That it is sinne to geue any almes or charitie to the friers preachers Minorites Augustines or Carmelites 10. That no oblation ought to be vsed at the funeralies of the dead 11. That it is not necessary to make confessyon of oure sinnes to the Priest 12. That euery good man although hee be vnlearned is a Priest These Articles they taught preached affirmed manifestly in the towne of Leceiter other places adioyning Wherupon the saide Archb. monished the saide Roger and Nicholas with the rest on the next day to make answer vnto him in the sayd monastery to the foresayd articles But the foresaide Roger and Nicholas with the rest hid theÌselues out of the way and appeared not Whereupon the Archb. vpon All hallow day being the 1. day of Nouember celebrating the high masse at the high aulter in the sayd monasterie being attired in hys Pontificalibus denounced the saide parties with all their adherents fautors fauourers and counsellers excommunicate and accursed whych cyther helde taught or maintained the foresaide conclusions heretical erroneous and that in solemn wise by ringing the bels lighting the candels and putting out the same againe and throwing them downe to the grounde with other circumstances thereunto belonging Upon the morow after being all Soulne day he sent for al the curates other lay men of the towne of Leicester to inquire more diligeÌtly of the verity of such matter as they knewe were able to say against any persons whatsoeuer concerning the foresayd articles as also against the parties before named and specified vpon their others denouncing euery one of them seuerally by their names to be excoÌmunicated and accursed caused them also in diuers parish churches in Leicester also to be excommunicate And further the said Archb. interdicted the whole Towne of Leycester all the churches in the same so long as any of the foresayde excommunicate persons should remaine or be wythin the same and till that all the lollardes of the towne should returne and amend from such heresies errors obtaining at the sayde Archb. hys handes the benefite of absolution At length it was declared shewed to the sayd Archb. that there was a certain anchoresse whose name was Matilde inclosed wythin the Churchyard of S. Peters church of the sayd towne of Leycester to be infected as they sayd with the pestiferous contagion of the foresaid heretikes lollardes wherupon after that the sayd Archb. had examined the foresayd Matilde touching the foresayde conclusions heresies and errours and founde her not to answerd plainly and directly to the same but sophistically and subtelly gaue and assigned vnto her a day peremptorie personally to appeare before hym in the Monasterie of C. Iames at Northampton more fully to aunswer to the sayde articles heresies and errours which was the 6. day of the sayd moneth of Nouember commanding the abbot of the monasterie of Pratis aforesayd that the doore of the recluse in which the sayd Matild was should be opened and that til his returne he shuld cause her to be put in safe custody That done he sent forth his mandate against the lolardes vnder this forme ¶ William by the permission of God c. To his welbeloued sonnes the Maior bailiffes of the towne of Leicester Dioces greeting Wee haue lately receiued the kings letters graciously grauÌted vs for the defence of the catholike faith in these wordes folowing Richarde by the grace of God king of England and of Fraunce c. Wee on the behalfe of our holy mother the Church by the kings authoritie aforesaid do require you that you cause the same Richard William Roger and the rest to be arested and sent vnto vs that they wyth their pernicious doctrine doe not infect the people of God c. Geuen vnder our seale c. By an other instrument also in the same Register is mention made of one Margaret Caily Nonne whych forsaking her order was by the sayde Archb. constrayned against her wil againe to enter the same as by thys instrument here vnder insuing may appeare ¶ William by the grace of God c. To our reuereud brother in God Iohn by the grace of God Byshop of Ely greting c. In the visitation of our dioces of Lincolne according to our office amoÌgst other enormities worthy reformation we found one shepe out of our fold strayed and amongest the briers tangled to witte Margarete Caily Nunne professed of the monasterie of S. Radegonde wtin your Diocesse who casting the habite of her Relygion was founde in secular attire many yeares being an Apostata leading a dissolute life And least her bloud shoulde be required at our hands we haue caused her to be taken and brought vnto you being her pastor and straitly inioyning you by these presents do commaund that you admit the same Margarete againe into her foresayd Monasterie although returned against her wil or els into some other place where for her soules health you shall thinke moste conuenient and that from henceforth she be safely kept as in the straight examination of the same you wil yeld an accompt Geuen vnder our seale c. By sundry other instrumentes also in the same register recorded I finde that the foresaide Matilde the anchoresse vpon the straight examination and handeling of the foresaid Archbishop before whome peremptorily she was enioyned to appeare and till that day of apparance taken out of the recluse and committed to safe custodie as you heard resracted and
goodnesse sake that he will wholy reforme our Church now altogether out of frame vnto the perfection of his first beginning and original Ex Archiuis Regijs ¶ These verses following were annexed vnto the conclusions Plangunt Anglorum gentes crimen Sodomorum Paulus fert horum sunt idola causa malorum Surgunt ingrati Gyerzite Simone nati Nomine praelati hoc defensare parati Qui Reges estis populis quicunque praeestis Qualiter his gestis gladios prohibere potestis ¶ The which verses are thus Englished The English nation doth lament of Sodomites their sinne Which Paule doth plainely signifie by Idoles to begin But Giersitis full ingrate from sinfull Symon sprong This to defende though Priests is name make bulwarkes greed and strong Ye Princes therefore which to rule the people God hath placed With iustice sword why see ye not this euill great defaced After these conclusions were thus proposed in the Parliament the king not long after returned home from Dubline into England toward the latter ende of the Parliament Who at his return called certaine of his nobles vnto him Richard Stury Lewes Clifforde Thomas Latimer Iohn Mountacute c. whom he did sharply rebuke and did terribly threaten for that hee heard them to be fauourers of that side charging them straightly neuer to hold maintaine nor fauour any more those opinyons and conclusions And namely of Richarde Stury he tooke an othe that he should neuer from that day fauoure or defende any such opinions which othe being taken the king then answered And I sweare sayth he againe to thee that if thou doest euer breake thine oth thou shalt die for it a shameful death c. Ex Chron. D. Albani All this while W. Courtney Archbyshop of Caunterbury was yet aliue who was a great stirrer in these matters But yet Pope Urbane the great maister of the Catholicke secte was deade and buried 6. yeare before After whom succeeded in the schismatical sea of Rome pope Boniface 9. who nothing inferiour to hys predecessour in all kinde of cruelties left no diligence vnattempted to set forward that which Urbane had begon in suppressing them that were the setters foorth of the light of the Gospell and had wrytten sundry times to king Richard as well for the repealing of the Actes of Parliament against his prouisions Quare impedit and premunire facias as also that hee should assist the Prelates of Englande in the cause of God as he pretended against such whom he falsly suggested to be Lollardes and traytors to the Church to the king and the Realme c. Thus the curteous pope whom he coulde not reach with his sword at least with cruel slander of hys malitious toung would worke his poyson agaynst them which letter he wrote to the king in the yeare of our Lord. 1396. Which was the yeare before the death of W. Courtney Archbishop of Caunterbury After whom succeded in that see Thomas Arundel brother to the Earle of Arundel being first Byshop of Ely afterwarde Archbyshop of Yorke and Lord Chancelor of England and at last made Archbyshop of Caunterbury about the yeare of our Lorde 1397. The next yeare following which was the yeare of our Lord 1398. and the 9. yeare of the Pope I finde in certaine recordes of the Bishop of Duresme a certaine letter of K. Richard 2. written to the said pope Boniface Which because I iudged not vnworthy to be sene I thought here to annexe the same proceeding in forme as foloweth ¶ To the moste holy father in Christ and Lorde Lorde Boniface the 9. by the grace of God high Pope of the most holy Romish and vniuersall Churche hys humble and deuout sonne Richard by the grace of God king of England and Fraunce Lord of Irelande greeting and desiring to help the miseries of the afflicted Church and kissing of that his blessed feete WHo wil giue my head water mine eyes streaming teares that I may bewaile the decay and manifold troubles of our mother which haue chaunced to her by her owne children in the distresse of this present schisme and diuision For the sheepe haue forgotten the proper voyce of their shepherds and hirelings haue thrust in themselues to feede the Lordes flocke who are clothed with the apparell of the true shephearde chalenging the name of honour dignity resembling so the true shepheard that the pore sheepe can scarse know whome they ought to folow or what pastour as a straunger they ought to flee and whom they shuld shun as an hireling Wherefore we are afraid least the holy standard of the Lord beforsaken of his host and so that Citye being full of riches become solitary and desolate and the land or people whych was soât to say flourishing in her prosperities I sate as a Quene and am not a widowe least it be destitute of the presence of her husband and as it were so bewitched that shee shall not be able to discerne his face and so wrapped in mases that she shal hot know where to turne her that she might more easily finde him and that she shall with weeping speake that saying of the spouse I sought him whom my soule loueth I sought him and found him not For now we are compelled so to wander that if any man say beholde here is Christ or there we may not beleeue him so saying and so many shepheards haue destroyed the Lordes vineyarde and made his amiable portion a waste wildernesse This multitude of shepherdes is become very burdenous to the Lords flocke For when two striue to be chief the state of both their dignities standes in doubt and in so doing they geue occasion to all the faithfull of Christ of a schisme and diuision of the Churche And although both parties goe about to subdue vnto their power the whole Church militant yet coÌtrary to both their purpose by working this way there beginneth to rise nowe a diuision in the body of the Church Like as when the diuision of the quicke innocent body was asked when the two harlots did striue afore Salomon like as the ten tribes of Israel folowed âeroboham the intruder and were withdrawne from the kingdome for Salomons sinnes euen so of olde time the desire of ruling hath drawne the great power of the world from the vnitie of the Churche Let your selues remember we beseeche you how that all Greece did fall from the obedience of the Romish Churche in the time of the faction of the primarche of Constantinople and howe Mahome with his felowes by occasion of the supremacie in Ecclesiasticall dignitie deceiued a great part of Christians and withdrewe them from the Empire and ruling of Christ. And nowe in these dayes where as the same supremacie hathe wythdrawen it selfe from the obedience of it in so muche that nowe in very fewe realmes the candle that burnes afore the Lord remaineth and that for Dauids sake his seruaunt And although nowe remaine fewe countreys professing
sayd Archb. commaunded a copy of such articles or conclusions to be deliuered then and thereunto the sayd syr William assigning the Thursday then next ensiting to him to deliberate and make aunswere in When Thursday the sayd day of apparance was come Maister Nicholas Rishton auditour of the causes and busines belonging to the sayd archbishop then beyng in the Parliament house at Westminster otherwise let coÌtinued the sayd conuocation with all matters rising depending and appartinent thereunto by commaundement of the sayd Byshop vntill the next morrow at eight of the clocke When the morow came being Friday The foresaid sir William Sautre in the chapter house before the sayd bishop and hys counsayle prouinciall then and there assembled making his personall appearaunce exhibited a certayne scrole contayning the aunsweres vnto certayne articles or conclusions geuen vnto him as is aforesaid by the said Bishop and sayd that vnto the foresayd Archbyshop he deliuered the same as his answere in that behalfe vnder the tenour of such wordes as follow I William Sautre priest vnworthy say and aunswere that I will not nor intend not to worship the crosse wheron Christ was crucified but onely Christ that suffered vpon the crosse so vnderstanding me that I will not worship the materiall crosse for the grosse corporall matter yet notwithstanding I will worship the same as a signe token and memoriall of the passion of Christ Adoratione vicaria And that I will rather worship a temporall Kyng then the foresayd wooden crosse as the materiall substance of the same And that I will rather worship the bodyes of Saintes then the very crosse of Christ whereon he hong with this addition that if the very same Crosse were afore me as touching the materiall substaunce And also that I will rather worship a man truely confessed and penitent then the crosse on which Christ hong as touching the materiall substaunce And that also I am bound and will rather worship him whom I know to be predestinate truly confessed and contrite then an angell of God for that the one is a man of the same nature with the humanitie of Christ and so is not a blessed aungell Notwithstanding I will worship both of them according as the will of God is I should Also that if any man hath made a vow to visite the shrines of the Apostles Peter and Paule or to goe on pilgrimage vnto S. Thomas tombe or anye whither els to obtayne any temporall benefite or commoditie he is not bound simply to keepe his vow vpon the necessitye of saluation But that he may geue the expences of his vowe in almes amongst the poore by the prudent counsayle of his superiour as I suppose And also I say that euery Deacon and Priest is more bound to preach the word of God then to say the canonicall houres according to the primitiue order of the church Also touching the interrogation of the sacrament of the aulter I say that after the pronouncing of the sacramentall wordes of the body of Christ there reaseth to be very bread simply but remaineth bread holy true and the bread of life ynd I beleue the sayd sacrament to be the very body of Christ after the pronouncing of the sacramentall wordes When all these aunsweres were throughly by Maister Robert Hall directly and publikely there read the foresaid Archb. of Cant. inquired of the sayd sir William whither he had abiured the foresayd herefies and errors obiected agaynst him as before is sayd before the Byshop of Norwich or not or els had reuoked and renounced the sayd or such like conclusions or articles or not To which he aunswered and affirmed that he had not And then consequeÌtly all other articles conclusions and aunsweres aboue writen immediately omitted the sayd Archbishop examined the same sir W. Sautre especially vpon the sacrament of the aulter First whether in the sacrament of the aulter after the pronouncing of the sacramentall wordes remayneth very materiall bread or not Unto which interrogation the same sir W. somewhat waueringly sayd and answered that he knew not that Notwithstanding he sayd that there was very bread because it was the bread of life whiche came downe from heauen After that the sayd Archbishop demaunded of hym whither in the sacrament after the sacramentall woordes rightly pronounced of the Priest the same bread remayneth which did before the wordes pronounced or not And to this question the foresayde William aunswered in like maner as before saying that there was bread holy true and the bread of life c. After that the foresayd Archb. asked him whether the same naturall bread before consecration by the sacramentall woordes of the priest rightly pronounced be transubstantiated from the nature of bread into the very bodye of Christ or not Whereunto sir William sayd that he knewe not what that matter ment And then the sayde Archbish. assigned vnto the said sir William tyme to deliberate and more fully to make hys aunswere till the next day and continued this conuocation then and there till the morow Which morrow to wit the 19. day of February being come the foresayd Archbish. of Cant. in the sayd chapter house of S. Paule in London before hys counsayle prouincial then and there assembled specially asked and examined the same sir William Sautre there personally present vpon the sacrameÌt of the aulter as before And the same Sir William agayne in like maner as before aunswered After this amongst other thinges the sayd Byshop demaunded of the same William if the same materiall bread beyng vpon the aulter after the sacramentall words being of the priest rightly pronounced is transubstantiated into the very body of Christ or not And the sayd sir William sayd he vnderstoode not what he ment Then the sayd archbishop demaunded whether that materiall bread being round and white prepared and disposed for the sacrament of the body of Christ vpon the aulter wanting nothing that is meete and requisite thereunto by the vertue of the sacramentall wordes being of the priest rightly pronounced be altered and chaunged into the very body of Christ and ceaseth any more to be materiall and very bread or not Then the sayd syr William deredingly aunswering sayd he could not tell Then consequently the sayd Archbishop demaunded whether he would stand to the determination of the holye Church or not which affirmeth that in the Sacrament of the aulter after the wordes of consecration being rightly pronounced of the Priest the same bread whiche before in nature was bread ceaseth any more to be bread To this interrogation the sayd sir William sayd that he woulde stand to the determination of the church where such determination was not contrary to the will of God This done he demaunded of him agayne what hys iudgement was concerning the Sacrament of the aulter who sayd and affirmed that after the wordes of consecration by the priest duely pronounced remayned very bread and the same bread which was before the
and protesting before the face of the people that his comming into the Realme in the absence of the king was for none other cause but that he might in humble sort with the loue and fauour of the king and all the Lords spirituall and temporall haue and enioy his lawfull inheritance descending vnto him of right after the death of his father which thing as it pleased all men so cried they Blessed is he that commeth in the name of the Lord But how this blessing afterwards turned into cursing shall appeare in that which followeth and also ye shall vnderstand his horrible and wicked conspiracie against his soueraigne Lord king Richard and diuers other Lords as well spirituall as temporall besides that his manifest periurie shal wel be known and that he remaineth not only foresworne and periured but also excommunicate for that he conspired against his soueraigne Lord our king Wherefore we pronounce him by these presents as well periured as excommunicate 3. Thirdly we depose c. against the said Lord Henry that he the said Lord HeÌry immediatly after his entry into England by crasty and subtile policie caused to be proclaimed openly throughout the Realme that no tenths of the Clergy fiftenes of the people sealing vp of cloth diminution of wooll impost of wine nor other extortioÌs or exactions whatsoeuer should hereafter be required or exacted hoping by this meanes to purchase vnto him the voice and fauour of the prelates spiritual the Lords temporall the Marchants comminaltie of the whole Realme After this he tooke by force the kings Castels and fortresses spoiled and deuoured his goodes wheresoeuer he found it crieng hauocke hauocke The kings maiestie subiects as well spirituall as temporal he spoiled and robbed some he tooke captiue and imprisoned them and some he slew put to miserable death wherof many were Bishops prelates Priests and religious men Whereby it is manifest that the said Lord Henry is not only periured in promising swearing that there should be hereafter no more exactioÌs paiments or extortions within the realme but also excommunicate for the violence and iniurie done to Prelats and Priests Wherefore by these presents we pronounce him as afore as well periured as excommunicate 4. Fourthly we depose c. against the said Lord Henry that he hearing of the Kings returne from Ireland into Wales rose vp against his soueraigne Lord the king with many thousands of armed men marching forward with al his power towards the Castle of Flint in Wales where he tooke the king held him prisoner and so led him captiue as a traitor vnto Leicester from whence he tooke his iourney towards London misusing the king by the way both he and his with many iniuries and opprobrious coÌtumelies and scoffes And in the end committed him to the Tower of London and held a Parliament the king being absent in prison wherein for feare of death he compelled the king to yeeld and resigne vnto him all his right title of the kingdome and crowne of England After which resignation being made the said Lord Henry standing vp in the Parliament house stoutly and proudly before them al said aâââmed that the kingdome of EnglaÌd and crowne of the same with al therunto belonging did pertaine vnto him at that present as of very right and to none other for that the said king Richard by his owne deede was depriued for euer of all the right title interest that euer he had hath or may haue in the same And thus at length by right and wrong he exalted himselfe vnto yâ throne of the kingdome since which time our commoÌ weale neuer florished nor prospered but altogether hath bene void of vertue for that the spiritualtie was so oppressed exercise and warlike practises hath not bin mainteined charitie is waxed cold couetousnes and miserie hath takeÌ place finally mercy is taken away vengeance supplieth the rcome Wherby it doth appeare as before is said that yâ said Lord HeÌry is not only periured false by vsurping the kingdome and dominion belonging to another but also excommunicate for the apprehending vniust imprisoning and depriuing his soueraigne Lord the king of his roiall crowne and dignitie Wherefore as in the articles before we pronounce the said Lord Henry to be excommunicate 5. Fiftly we depose c. against the said Lord Henry that he the same Lord Henry with the rest of his fauourers complices heaping mischief vpon mischief haue coÌmitted and brought to passe a most wicked and mischieuous fact yea such as hath not bene heard of at any time before For after that they had taken and imprisoned the king and deposed him by open iniurie against all humane nature yet not coÌteÌt with this they brought him to Poinfret Castle and there imprisoned him where xv daies nights they vexed him with continuall hunger thirst and cold and finally berest him of life with such a kind of death as neuer before that time was knowen in England but by Gods prouidence it is come to light Who euer heard of such a deed or who euer saw the like of him Wherefore O England arise stand vp auenge the cause the death and iniurie of thy king and prince which if thou do not take this for certaintie that the righteous God will destroy thee by strange inuasions and foreigne power and auenge himselfe on thee for this so horrible an act Whereby doth appeare not only his periurie but also his excommunication most execrable so that as before we pronounce the said Henry not only periured but also excommunicate 6. Sixtly we depose c. against the sayd Lord Henry that after he had attained to the crowne and scepter of the kingdome he caused forthwith to be apprehended diuers Lords spirituall Bishops Abbots Priors and religious men of all orders whom he arested imprisoned bound and against all order brought them before the secular iudges to be examined not sparing the Bishops whose bodies were annointed with sacred oyle nor priests nor religious men but commanded them to be coÌdemned hanged and beheaded by the temporall law and iudgement notwithstanding the priuiledge of the Church and holie orders which he ought to haue reuerenced and worshipped it he had bin a true and lawfull king for the first and chiefest othe in the coronation of a lawfull king is to defend and keepe inuiolate the liberties and rights of the Church and not to deliuer anie Priest or religious man into the hands of the secular power except for heresie onely and that after his degradation according to the order of the Church Contrary vnto all this hath he done so that it is manifest by this article as afore in the rest that he is both periured and excommunicate 7. Seuenthly we depose c. against the said Lord Henry that not onely he caused to be put to death the Lords spirituall and other Religious men but also diuers of the Lords
called vnto him the Archbishop of Yorke Richard London Henry Winchester Robert Chichester Alexander Norwich the noble prince Edmond the Duke of Yorke Rafe Earle of Westmerland Thomas Beaufort Knight Lord Chancellour of England and the Lord Beamond with other noble men as well spirituall as temporall that stood and sate by whome to name it would be long Before whome the said Iohn Badby was called personallie to answere vnto the Articles premised in the foresaid instrument Who when he came personallie before them the articles were read by the Officiall of the court of Cant. and by the Archb. in the vulgare tong expounded publikely and expresly and the same Articles as he before had spoken and deposed he still held and defended and said that whilest he liued he would neuer retract the same And furthermore he said specially to to be noted that the Lord duke of Yorke personallie there present as is aforesaid and euery man els for the time beeing is of more estimation and reputation then the Sacrament of the aulter by the priest in due forme consecrated And whilest they were thus in his examination the Archbishop considering and waying that he would in no wise be altered and seing moreouer his countenance stout and hart confirmed so that he began to persuade other as it appeared in the same These things considered the Archprelate wheÌ he saw that by his allurements it was not in his power neither by exhortations reasons nor arguments to bring the said Iohn Badbye from his constant truth to his Catholique faith executing and doing the office of his great maister proceeded to confirme and ratifie the former sentence giuen before by the Bishop of Worcester against the said Iohn Badby pronouncing him for an open and publique hereticke And thus shifting their hands of him they deliuered him to the secular power and desired the sayd temporall Lords then and there present verie instantlie that they would not put the same Iohn Badby to death for that his offence nor deliuer him to be punished or put to death in yâ presence of all the Lordsabone recited These things thus done and concluded by the Bishops in the forenoone on the afternoone the Kings writte was not far behind By the force wherof I. Badby still perseuering in his constancie vnto the death was brought into Smithfield and there being put in an emptie barrell was bound with iron chaines fastened to a stake hauing drie wood put about him And as he was thus standing in the pipe or tonne for as yet Cherillus Bull was not in vre among the bishops it happened that the Prince the kings eldest sonne was there present Who shewing some part of the good Samaritane began to endeuour and assay how to saue the life of him whome the hypocriticall Leuites and Phariseis sought to put to death He admonished and counsailed him that hauing respect vnto himselfe he should spedelie withdraw himselfe out of these dangerous Laberinths of opinions adding oftentimes threatnings the which might haue daunted anie mans stomacke Also Courtney at that time Chancellor of Oxford preached vnto him and enformed him of the faith of holie Church In this meane season the Prior of S. Bartlemewes in Smithfield brought with all solemnitie the Sacrament of Gods body with twelue torches borne before and so shewed the Sacrament to the poore man being at the stake And then they demanded of him how he beleeued in it he answering that he knew well it was halowed bread and not gods body And then was the tunne put ouer him and fire put vnto him And when he felt fire he cried mercie calling belike vpon the Lord and so the Prince immediatelie commanded to take awaie the tunne and quench the fire The Prince his commandement being done asked him if he would forsake heresie to take him to the faith of holie Church which thing if he would doo he should haue goods inough promising also vnto him a yearelie stipend out of the kings treasurie so much as should suffice his contentation ¶ The description of the horrible burning of Iohn Badby and how he was vsed at hys death This godly Martyr Iohn Badby hauing thus consummate his testimony and martyrdome in fire the persecuting Bishops yet not herewith contented and thinking themselues as yet eyther not strong inough or els not sharpe enough agaynst tht poore innocent flock of Christ to make all thinges sure and substantiall on theyr side in such sorte as this doctrine of the Gospell nowe springing should be suppressed for euer layd theyr conspiring heads together hauing now a king for theyr own purpose ready to serue theyr turn in all poynts during the time of the same ParliameÌt aboue recited yet coÌtinuing the foresayd bishops and clergy of the realme exhibited a Bul vnto the kings maiestie subtily declaring what quietnes hath ben mayntayned within this realme by his most noble progenitours who alwayes defended the auncient rites and customes of the Church and enriched the same with large gifts to the honor of God and the realme and contrariwise what trouble and disquietnes was now risen by diuers as they termed them wicked and peruerse men teachinge and preachinge openlye and priuilye acertayne new wicked and hereticall kinde of doctrine contrary to the Catholicke fayth and determination of holye Church whervpon the king alwayes oppressed with blynd ignoraunce by the crafty meanes and subtile pretences of the clergie graunted in the sayd Parliament by consent of the nobilitie assembled a statute to be obserued called Ex officio as followeth The Statute Ex officio That is to say that no man within this Realme or other the kinges maiesties dominions presume or take vpon him to preach priuily or apertly without speciall licence first obteyned of the ordinary of the same place Curates in theyr owne parishe Churches and persons heretofore priuiledged and others admitted by the Canon law onely excepted Nor that any hereafter do preach mayntayne teach informe openly or in secret or make or write any booke contrary to the catholique fayth and determination of the holy Church Nor that any hereafter make anye conuenticles or assemblies or keepe and exercise anye maner of schooles touching this sect wicked doctrin and opinion And further that no man hereafter shall by any meanes fauour anye such preacher any such maker of vnlawfull assemblies or any such booke maker or writer and finally any such teacher informer or stirrer vp of the people And that all and singuler persons hauing anye the sayd bookes writinges or schedules contayning the sayd wicked doctrines and opinions shall within forty dayes after this present proclamation and statute really and effectually deliuer or cause to be deliuered all and singuler the sayd bookes and writinges vnto the ordinary of the same place And if it shall happen anye person or persons of what kinde state or condition soeuer he or they be to doe or attempt anye manner of thing contrarye to this
he sayd to me Loe here it is certified against thee by worthy men and faithfull of Shrewsbury that thou preachedst there openly in S. Chads church that the SacrameÌt of the aultar was material bread after the consecratioÌ what sayst thou was this truely preached â And I sayd Sir I tell you truly that I touched nothing therof the sacrament of the aultar but in this wise as I will with Gods grace tel you here As I stood there in the pulpit busiyng me to teach the commaundemeÌt of God there knilled a sacring bel therfore mickle people turned away hastily and with noyse ran fro towardes me And I seing this sayd to them thus Good men ye were better to stand here still and to heare Gods word For certes the vertue the mede of the most holy Sacrament of the aultar staÌdeth mikle more in the beliefe therof that ye ought to haue in your soule theÌ it doth in the outward sight therof And therfore ye were better to stand still quietly to heare gods word because that through the hearing therof meÌ come to very true belief And otherwise sir I am certaine I spake not there of the worthy sacrament of the aultar ¶ And the Archb. sayd to me I beleeue thee not whatsoeuer thou sayst since so worshipful meÌ haue witnessed thus agaynst thee But since thou deniest that thou sayedst thus there what sayst thou now Resteth there after the consecration in the host materiall bread or no â And I sayd sir I know in no place in holy Scripture where this terme materiall bread is written and therfore sir wheÌ I speak of this matter I vse not to speake of materiall bread ¶ Then the Archb. sayd to me Now teachest thou men to beleue in this sacrament â And I sayd Syr as I beleeue my selfe so I teach other men ¶ He sayd tell out playnely thy beliefe thereof â And I sayd with my protestation Sir I beleeue that the night before that Christ Iesu woulde suffer wilfully passioÌ for mankind on the morne after he took bread in his holy and most worshipfull hands lifting vp his eyes and giuyng thankes to God his father blessed this bread and brake it and gaue it to his disciples saying to them Take and eate of this all you this is my body And that this is ought to be all mens beliefe Mathew Marke Luke and Paule witnesseth Other beliefe Sir I haue none nor wil haue nor teach for I beleue that this suffiseth in this matter For in this beliefe with Gods grace I purpose to liue and dye knowledging as I beleue and teach other men to beleue that the worshipfull Sacrament of the aultar is the Sacrament of Christes flesh and his bloud in forme of bread and of wine ¶ And the Archb. sayd to me It is sooth that this Sacrament is very Christes body in forme of bread But thou thy sect teachest it to be substance of bread Thinke you this true teaching â And I sayd Neither I nor any other of the sect that ye damne teach any otherwise then I haue tolde you nor beleue otherwise to my knowing Neuertheles sir I aske of you for charity that ye will tell me here playnly how ye shall vnderstand the text of Saint Paule where he sayth thus This thing fele you in your self that is in Christ Iesu while he was in the forme of god Sir calleth not Paul here the forme of God the substance or kinde of God Also sir sayth not the church in the houres of the most blessed virgin accordingly hereto where it is writteÌ thus Thou author of health remember that sometime thou tooke of the vndefiled virgine the forme of our body Tell me for charitye therefore whether the forme of our body be called here the kinde of our body or no ¶ And the Archb. sayde to me Wouldest thou make me to declare this text after thy purpose since the Church nowe hath determined that there abideth no substaunce of bread after the consecration in the sacrament of the aultar Beleuest thou not this ordinaunce of the church â And I sayd Sir whatsoeuer Prelates haue ordeyned in the Church our beliefe standeth euer whole I haue not heard that the ordinaunce of men vnder beliefe should bee put into beliefe ¶ And the Archb. sayd to me If thou hast not learned this before learne now to know that thou art out of beliefe If in this matter and other thou beleauest not as the holye Church beleueth What say Doctors treating of this Sacrament â And I sayd Sir S. Paule that was a great Doctor of holy Church speaking to the people and teaching theÌ in the right belief of this most holy Sacrament calleth it bread that we breake And also in the Canon of the masse after the coÌsecratioÌ this most worthy SacrameÌt is called holy bread And euery priest in this laÌd after that he hath receiued this sacrament sayth in this wise That thing that we haue taken with our mouth we pray God that we may take it with a pure and clean mind That is as I vnderstand we pray God that we may receiue throw very beliefe this holy sacrament worthely And Sir Saint Augustine sayth that thing that is seene is bread but that mens fayth asketh to be informed of is very Christes body And also Fulgence an ententife Doctour sayth As it were an errour to say that Christ was but a substaunce that is very man and not very GGD or to say that Christ was very God and not very man so is it this Doctour sayth an errour to say that the Sacrament of the aultar is but a substaunce And also Sir accordingly hereto in the secret of the midde Masse on Christmas day it is written thus Idem refulsit Deus sic terrena substantia nobis conferat quod diuinum est which sentence sir with the secret of the fourth fery quatuor temporum Septembris I pray you sir declare here openly in English ¶ And the Archbishop sayd to me I perceiue well enough where about thou art and how the deuil blindeth thee that thou may not vnderstand the ordinaunce of holy Church nor consent therto But I commaund thee now aunswere me shortly Beleuest thou that after the consecratioÌ of this foresayd Sacrament there abideth substaunce of breade or not â and I sayd Sir as I vnderstand it is all one to grauÌt or beleue that there dwelleth substance of bread to grauÌt and to beleue that this most worthy sacrament of Christes owne body is accideÌt without subiect But Sir for as mikle as your asking passeth my vnderstanding I dare neither deny it nor grauÌt it for it is schole matter about whiche I busied me neuer for to know therfore I committe this terme accidens sine subiecto to those Clerkes which delight them so in curious and subtle sophistry because they determine oft so difficult and strauÌge matters wade and wander so
in them from argument to argument with pro contra till that they wot not where they are vnderstand not theÌselues But the shame that these proude Sophisters haue to yelde them to men and before men maketh theÌ oft fooles and to be concluded shamefully before God ¶ And the archb said to me I purpose not to oblige thee to the subtle arguments of clerks since thou art vnable therto but I purpose to make thee obey to the determination of holy Church â And I sayd sir by open euidence and great witnesse a M. yeare after the incarnation of Christ the determination which I haue here before you rehearsed was accept of holy Church as sufficient to the saluation of all them that would beleue it faythfully and work thereafter charitably But Sir the determination of this matter whiche was brought in since the fiend was loosed by Frier Thomas agayne specially calling the most worshipfull SacrameÌt of Christes owne body an accident without subiect whiche terme since I know not that Gods lawe approueth it in this matter I dare not grauÌt but vtterly I deny to make this Friers sentence or any such other my beliefe do with me God what thou wilt ¶ And the Archb. sayd to me Wel wel thou shalt say otherwise or that I leaue thee But what sayest thou to this second point that is recorded agaynst thee by worthy men of Shrewsbury saying that thou preachedst there that Images ought not to be worshipped in any wise â And I sayd Syr I preached neuer thus nor through gods grace I wil not any time consent to think nor to say thus neyther priuily nor apertly For lo the Lord witnesseth by Moses that the thinges which he made were right good and so then they were and yet they are shal be good and worshipfull in theyr kind And therfore to the end that God made them to they are al praisable and worshipful specially man that was made after the image likenesse of God is full worshipfull in hys kinde yea this holy image that is man God worshippeth And herefore euery man should worship other in kinde and also for heauenly vertues that meÌ vse charitably And also I say wood tin gold siluer or any other matter that images are made of al these creatures are worshipful in their kinde and to the end that God made them for But the caruing casting payntyng of an imagery made within mans haÌd albeit that this doyng be accept of man of highest state and dignitie ordayned of them to be a Calender to lend men that neyther can nor will be learned to know God in hys word neyther by his creatures nor by hys wonderfull diuers workings Yet this imagery ought not to be worshipped in fourme nor in the likenes of mans craft Neuerthelesse that euery matter the paynters paynt with since it is Gods creature ought to be worshipped in the kinde and to the ende that God made and ordayned it to serue man ¶ Then the Archbishop sayd to me I graunt well that no body ought to doe worship to any suche images for themselues But a crucifixe ought to be worshipped for the passion of Christ that is paynted therein and so brought there through to mans mind and thus the images of the blessed Trinitie and of the Virgine Mary Christes mother and other images of sayntes ought to be worshipped For loe earthly kinges and Lordes which vse to send theyr letters ensealed with their armes or with theyr priuy signet to them that are with them are worshipped of these men For when these men receiue theyr Lordes letters in whiche they see and know the willes and biddinges of the Lords in worship of theyr Lordes they doe off theyr caps to these letters Why not them since in Images made wyth mans hande we may read and knowe many diuers thinges of GOD and of hys Sayntes shall we not worship their images â And I sayd within my foresaid protestation I say that these worldly vsages of temporal lawes that ye speak now of may be done in case without sinne But this is no similitude to worshippe Images made by mans hande since that Moyses Dauid Solomon Baruch and other saints in the Bible forbid so playnely the worshipping of suche Images ¶ Then the archbishop sayd to me Leud losell in the olde law before that Christ tooke mankinde was no likenes of any person of the trinitie neither shewed to man nor known of man But nowe since Christ became man it is lefull to haue Images to shew hys manhoode Yea though many men which are right great Clerkes other also held it an errour to paynt the Trinitie I say it is well done to make and to paynt the Trinitie in images For it is great moouing of deuotion to men to haue and to behold the Trinitie and other images of saints carued cast paynted For beyond the sea are the best paynters that euer I saw And sirs I tell you this is their maner and it is a good maner WheÌ that an Image maker shall carue cast in molde or paint any Images he shall go to a Priest shriue him as clean as if he should then dye and take penance and make some certayne vowe of fasting or of praying or pilgrimages doing praying the Priest specially to pray for him that he may haue grace to make a fayre and a deuout Image â And I sayd Sir I doubt not if these paynters that ye speake of or any other painters vnderstoode truly the text of Moyses of Dauid of yâ wise man of Baruch and of other saints and doctors These painters should be moued to shrine theÌ to God with ful inward sorowe of hart taking vpon them to do right sharpe penaÌce for the sinful vaine craât of painting caruing or casting they had vsed Promising God faithfully neuer to do so after knowledging openly before al men their reprouable learning And also sir these priests that shrine as you do say painters enioine theÌ to do penance pray for their speede promisyng to theÌ helpe of their prayers for to be curious in their sinful crafts sinne herein more greuously then the painters For these priests do comfort and geue them counsail to do that thing which of great pain yea vnder yâ pain of gods curse they should vtterly forbid them For certes sir if the wonderful working of God the holy liuing teachyng of Christ and of his Apostles and Prophetes were made knowen to the people by holy liuing true and busy reaching of priests these thinges sir were sufficient bookes and Kalenders to know God by his Saynts without any images made with mans hand But certes the vicious liuing of priests and their couetousnes are chiefe cause of this errour and all other viciousnes that raygneth amoÌg the people ¶ Then the Archbish. sayd vnto me I hold thee a vicious Priest and a curst
all your vicious liuing praying to him euer deuoutly of charitable counsel and contynuance Hoping without dout that if ye coÌtinue thus busying you faythfully to know to kepe his biddings that he wil for he onely may forgeue you al your sinnes And this man said to me Though God forgeue men their sins yet it behoueth men to be assoyled of priests to do the penance that they enioyne them And I sayde to him Sir it is all one to assoyle men oâ their sinnes to forgeue meÌ their sinnes Wherefore sined it pertayneth only to God to forgeue sinne It sufficeth in this case to counsel men women for to lâaue their sinne and to comfort them that busy them thus to do for to hope stedfastly in the mercy of God And agayne ward Priestes ought to tel sharply to customable sinners that if they wil not make an ende of their sinne but coÌtinue in diuers sinâ while that they may sinne all such deserue payne without any en And herefore Priests should ouer busye them to liue wel and holyly and to teach the people ãâã truly the worde of God shewyng to all folke in open preaching and in priuy counseling that the lord God only forgeueth sinne And therefore those priests that take vpoÌ theÌ to assoyle meÌ of their sinnes blaspheme God since that it perteineth onely to the Lord to assoile men of all their sinnes For no doubt a thousand yeare after yâ Christ was man no Priest of Christ durst take vpon him to teach the people neither priuily nor apertly that they behoued nedes to come to be assayled of them as Priests now do But by authoritie of Christes word Priests bounde indurate customable synners to euerlasting paines which in no time of their lyuing would busy theÌ faithfully to knowe the biddinges of God nor to kepe theÌ And again al they that would occupy al their wits to hate to flye al occasion of sinne dreading ouer al thing to offend God and louing for to please him continually to these men women Priests shewed how the Lord assoyleth them of all their sinnes And thus Christ promised to confirme in heauen al the binding and loosing that priests by authoritie of his word binde men in sinne that are indurate therin or loose theÌ out of sinne here vpon earth that are verely repentaunt And this maÌ hearing these words said that he might well in conscience coÌsent to this sentence But he sayd Is it not nedefull to the lay people that can not thus do to go shrine them to priests And I said If a man feele himselfe so distroubled with any sinne yâ he can not by his own witte auoide this synne without counsel of them that are herein wiser than he In such a case the counsell of a good Priest is full necessarye And if a good priest fayle as they do now coÌmonly in such a case S. Augustine sayth that a man may lawfully common and take counsel of a vertuous secular maÌ But certain that maÌ or womaÌ is ouerladen and too beastly which cannot bring their owne sinnes into their minde busying them night and day for to hate to forsake al their sinnes doing a sigh for them after their cunning and power And sir full accordingly to this sentence vpoÌ MidlentoÌ SuÌday two yeare as I gesse now agone I hard a Monk of Feuersam that men called Morden preache at CauÌterbury at the crosse within Christ Church Abbey saying thus of coÌfession That as through the suggestioÌ of the feend without counsell of any other body of themselues many men women can imagine and find meanes ways inough to come to pride to theft to lechery and other diuers vices In contrary wise this Monke said Since the Lord God is more ready to forgiue sinne than the feend is or may be of power to moue any body to sinne than whosoeuer wil shame and sorow hartely for their sinnes knowledging them faithfully to God amending them after their power and cunning without counsell of any other body than of God and himselfe through the grace of God all such men and women may find sufficient meanes to come to Gods mercy and so to be cleane assoiled of all their sinnes This sentence I sayd sir to this man of yours and the selfe words as neere as I can gesse ¶ And the Archbishop said Holy Church approoueth not this learning â And I said Sir holy Church of which Christ is head in heauen and in earth must needs approue this sentence For loe hereby all men women may if they will be sufficiently taught to know to keepe the commandements of God to hate to flie continually all occasion of sinne and to loue and to seeke vertues busily to beleue in God stably and to trust in his mercy stedfastly so to come to perfect charitie continue therin perseuerantly And more the Lord asketh not of any man here now in this life And certaine since Iesu Christ died vpon the crosse wilfully to make men free Men of the Church are to bold and to busie to make men thrall binding theÌ vnder the paine of endles curse as they say to do many obseruaunces and ordynaunces which neither the liuing nor teachyng of Chryst nor of his Apostles approueth And a Clerke said theÌ to me Thou shewest plainly here thy deceit which thou hast learned of them that trauell to sow people amoÌg the wheat But I couÌsel thee to go away cleane froÌ this learning submit thee lowly to my lorde and thou shall finde him yet to be gracious to ther. ¶ And as fast then an other Clerke said to me How wast thou so bold at Paules Crosse in London to stande there hard with thy upper boundeÌ about thine head and to reproue in his Sermon the worthy clerke Alkerton drawing away al that thou mightest yea the same day at afternoone thou meeting the worthy Doctour in Watlyng streete calledst him false flatterer and hipocrite â And I said Sir I thinke certainely that there was no man nor womaÌ that hated verelye sinne loued vertues heauing the SermoÌ of the clerk at Oxford and also Alkersons Sermon but they sayd or might iustly say that Alkerton reproued that clerke vntruely and slaundered him wrongfully and vncharitably For no doubt If the liuing teaching of Christ chiefly and of his Apostles be true no body that loueth God and his law wil blame any senteÌce that the clerke then preached there since by authoritie of Gods word by approued Saints Doctours by opeÌ reason this Clerke approued all thinges clearely that hee preached there ¶ And a Clerke of the Archbishops saide to me his Sermon was false and that he sheweth openlye since he dare not stand forth and defend his preaching that he theÌ preached there â And I saide Sir I thinke that he purposeth to stande stedfastly thereby or els he scaundereth fouly himself
and also many other that haue great trust that he will stand by the truth of the Gospel For I wote wel this Sermon is writen both in Latin and English and many men haue it they set great price thereby And sir If ye were present with yâ Archbishop at Lambeth when this Clarke appeared and was at his aunswere before the Archbishoppe ye wote wel that this Clerke denied not there his Sermon but two daies he maintained it before the Archbishop and his Clerkes And then the Archbishop or one of his Clerkes said I wote not which of them that harlot shal be met wyth for that Sermon For no man but he and thou and such other false harlots prayseth any such preaching ¶ And then the Arbhb. said Your cursed sect is busie and it ioyeth right greatly to contrary to destroy the priuilege and fredome of holy Church â And I said Sir I know no men that trauell so busily as this sect doth which you reproue to make rest and peace in holy church For pride couetousnes and simony which distrouble most holy Church this sect hateth fleeth and trauayleth busilye to moue all other men in like maner vnto meekenes and wilfull pouerty and charitie and free ministring of the Sacraments this sect loueth vseth and is full busie to moue all other folkes thus to do For these vertues owe all meÌbers of holy church to their head Christ. Then a Clerke said to the Archbishop Sir it is farre dayes and ye haue farre to ride to night therfore make an end with him for he wil none make But the more sir that ye busy you for to draw him toward you the more coÌtumax he is made and the farther fro you ¶ And then Malueren said to me William kneele down and pray my Lord of grace leaue al thy phantasies and become a child of holy church â And I said Sir I haue prayed the Archbishop oft and yet I pray him for the loue of Christ that he wil leaue hys indignation that he hath against me and that he wil suffer me after my cuÌning power for to do mine office of priesthode as I am charged of god to do it For I couet nought els but to serue my God to hys pleasing in the state that I stand in and haue taken me to ¶ And yâ Archbishop said to mee If of good hart thou wilt submit thee now here meekely to be ruled from this time forth by my counsel obeying mekely and wilfully to mine ordinance thou shalt finde it most profitable best to thee for to doe thus Therefore tary thou me no lenger graunt to do this that I haue sayd to thee now here shortly or denie it vtterly â And I said to the Archbishop Sir owe we to beleeue that Iesu Christ was and is very God and very man ¶ And the Archbishop sayd Yea. â And I said Sir owe we to beleue that al Christes lyuing and his teaching is true in euery point ¶ And he sayd yea â And I sayd Syr owe we to beleue that the liuinge of the Apostles and the teaching of Christ and all the Prophetes are true whiche are written in the Bible for the health and saluation of good people ¶ And he sayd yea â And I sayd Syr owe all Christen men women after their cunning and power for to conforme all their liuing to the teaching specially of Christ and also to the teaching and liuing of his Apostles and of Prophets in all thinges that are pleasaunt to God and edification of his Church ¶ And he sayd yea â And I sayd Syr ought the doctrine the bidding or the counsell of any body to be accepted or obeyed vnto except this doctrine these biddings or this counsel may be grauÌted and affirmed by Christes liuing and his teaching specially or by the liuing and teaching of his Apostles Prophetes ¶ And yâ Archbishop said to me Other doctrine ought not to be accepted nor we owe not to obey to any mans bidding or counsell except we can perceiue that his bidding or counsell accordeth with the life and teaching of Christ and of his Apostles and Prophets â And I sayd Syr is not all the learning and biddings and counsels of holy Church meanes and healefull remedies to know and to withstand the priuy suggestions and the aperte temptations ot the fiende and also wayes and healeful remedies to slea pride and all other deadly sinnes and the braunches of them and souereign meanes to purchase grace for to withstand and ouercome all the fleshlye lustes and mouinges ¶ And the Archbishop sayd yea â And I sayd Syr whatsoeuer thing ye or any other body bid or counsel me to do accordingly to this forsayd learning after my cunning power through the helpe of god I will meekly with all my hart obey therto ¶ And the archbishop sayd to me Submit thee than now here meekly and wilfully to the ordinance of holy church which I shall shew to thee â And I sayd sir accordingly as I haue here now before you rehearsed I will nowe be ready to obey full gladly to Christ the head of the holy Church to the learning and biddinges and counselles of euerye pleasing member of him ¶ TheÌ the archbishop striking with his hand fiercely vpoÌ a cupborde spake to me with a great spirit saying By Iesu but if thou leaue such additions obliging thee now here without any exceptioÌ to mine ordinance or that I go out of this place I shall make thee as sure as any theefe that is in the prison of Lanterne Aduise thee now what thou wilt do And then as if he had bene angred he went fro the cupborde where he stood to a window ¶ And then Malueren and an other Clerke came nearer me and they spake to me many words full pleasantly and an othe while they manassed me and counselled full busily to submitte me or els they sayd I shoulde not escape punishing ouer measure For they sayd I should be degraded cursed and burned so then damned But now they sayd thou mayst eschew all these mischiefes if thou wilt submit thee wilfully meekely to this worthye prelate that hath cure of thy soule And for the pitty of Christ sayde they bethinke thee howe great Clerkes the Bishop of Lincolne Hereford and Purney were and yet are and also B. that is a well vnderstanding man Which also haue forsaken reuoked all the learning and opinions that thou and such other hold Wherfore since each of them is mikle wiser theÌ thou art we counsell thee for the best that by the example of these foure Clerkes thou follow them submitting thee as they did And one of the Bishops Clerkes sayd then there that he heard Nicoll Hereford say that since he forsook reuoked all the learning Lolards opinioÌs he hath had mikle greater fauour and more delite to hold agaynst them then euer he had to
body need to be afrayde though death did folow by one wise or other for to dye out of this world without taking of any Sacrament of these foresayd Christes enemyes since Christ will not fayle for to minister himselfe all Iefull healfull Sacramentes and necessary at all time and specially at end to all them that are in true fayth in stedfast hope and in perfect charity But yet some mad fooles say for to eschew slaunder they wil be shriuen once in the yeare and communed of theyr proper Priestes though they knowe them defouled with slaunderous vyces No doubt but all they that thus do or consent priuely or apertly to such doing are culpable of great sinne since S. Paul witnesseth that not onely they that do euill are worthy of death and damnation but also they that consent to euill doers Also as their slauÌderous workes witnesse these aforesayd vicious Priestes despise and cast from them heauenly cunning that is geuen of the holye ghost Wherefore the Lord throweth all such despisers from him that they vse nor do any Priesthood to him No doubt than all they that wittingly or wilfully take or coÌsent that any other body should take any Sacrament of any suche named Priest sinneth openly and damnably agaynst all the Trinity and are vnable to any Sacrament of health And that this foresayd senteÌce is altogether true into remission of all my sinnefull liuing trusting stedfastly in the mercye of God I offer to him my soule And to proue also the foresayde sentence true with the helpe of God I purposefully for to suffer meekely and gladly my most wretched bodye to bee tormented where God will of whom he will and when he will and as long as he will and what temporall payne he will and death to the praysing of his name and to the edification of his Church And I that am most vnworthy and wretched caytife shall now through the speciall grace of God make to him pleasaunt sacrifice with my most sinnefull and vnworthy body Beseechyng hartely all folke that read or heare this end of my purposed Testament that through the grace of GOD they dispose verely and vertuously all their wittes and able in lyke maner all their members for to vnderstand truely and to keepe faythfully charitably and continually all the commaundementes of God and so than to pray deuoutly to all the blessed Trinitie that I may haue grace with wisedome and prudence from aboue to end my lyfe here in this foresayd truth and for this cause in true fayth and stedfast hope and perfect charitie Amen What was the ende of this good man and blessed seruant of God WilliaÌ Thorpe I finde as yet in no story specified By all coniectures it is to be thought that the archbishop Thomas Arundull being so hard an aduersarye agaynst those men would not let him goe Much lesse it is to be supposed that he would euer retract his sentence and opinion which he so valiantly mayntayned before the byshop neither doth it seeme that he had any such recanting spirite Agayne neyther is it founde that he was burned Wherfore it remayneth most like to be true that he beyng committed to some straight prison according as the Archbyshop in his examination before dyd threaten him there as Thorpe confesseth himselfe was so straightly kept that eyther he was secretly made away or els there he dyed by sicknesse The like end also I finde to happen to Iohn Aston an other good folower of Wickliffe who for the same doctrine of the sacrament was condemned by the Bishops And because he would not recant he was committed to perpetuall prison wherein the good man continued till his death An. 1382. ¶ Iohn Puruey FUrthermore in the sayd examinatioÌ of WilliaÌ Thorpe mention was made as ye heard of Iohn Puruey of whom also something we touched before promising of the sayd Iohn Puruey more particularly to entreate in order and processe of time Of this Puruey Tho. Walden writeth thus in his second tome Iohn Puruey sayth he was the Library of Lollordes and gloser vpon Wickliffe He sayde that the worshipping of AbrahaÌ was but a salutatioÌ And in his third Tome he sayth this Iohn Puruey with Harford a doctour of diuinity were greuously tormented and punished in the prison of Saltwood and at the length recanted at Paules crosse at London Tho. Arundel being then Archb. of Canterbury Afterward agayne he was emprisoned vnder Henry Chicheley Archb. of Canterbury in the yeare of our Lord 1421. Thus muche writeth Walden The workes of this man which he wrote were gathered by Richard Lauingame his aduersarye whiche I thinke worthy to be remeÌbred First as touching the Sacrament of the last supper the Sacrament of penaunce the Sacrament of orders the power of the keyes the preaching of the Gospell of Mariages of Uowes of possessioÌs of the punishing and correcting of the Clergy of the lawes and decrees of the Church of the state and condition of the Pope and the clergy Of all these generally he left diuers monuments grauely and exactly written part whereof here in the end of his story we thought to exhibite being translated out of Latine into English The articles which he taught and afterward was forced to recant at Paules crosse were these hereafter folowing 1. That in the Sacrament of the aultar after the consecration there is not neither can be any accident without the subiect But there verely remaineth the same substauÌce and the very visible and incorruptible bread likewise the very same wine the which before the consecration were set vpon the aultar to be consecrate of the Priest likewise as when a Pagan or infidell is baptised he is spiritually conuerted into a member of Christ through grace and yet remayneth the very same man whiche he before was in his proper nature and substaunce 2. Auricular confession or priuate penaunce is a certeyne whispering destroying the libertye of the Gospell newly brought in by the Pope and the Clergye to intangle the consciences of meÌ in sinne to draw their soules into hel 3. Euery lay man being holy and predestinate vnto euer lasting life albeit he be a lay man yet is he a true Priest before God 4. That diuers Prelates and other of the Clergy do liue wickedly contrary to the doctrine and example of Christ his Apostles Therefore they whiche so liue haue not the keyes neyther of the kingdome of heauen neither yet of hell neither ought any christian to esteme his ceÌsure any more then as a thing of no force Yea albeit the pope should peraduenture interdite the realme yet could he not hurt but rather profite vs for so much as thereby we should be dismissed from the obseruation of his lawes and from saying of seruice according to the custome of the Church 5. If any man do make an othe or vow to keepe perpetuall chastity or do any thing els whereunto God hath not appoynted him geuing him
grace to perform his purpose the same vow or othe is vnreasonable and vndiscreet neither can any Prelate compell him to keep the same except he will do contrary vnto Gods ordinaunce But he ought to commit him vnto the gouernance of the holy ghost of his owne conscience for so much as euery man which will not fulfill his vow or othe can not do it for that cause 6. Whosoeuer taketh vpon him the office of priesthood although he haue not the charge of soules coÌmitted vnto him according to the custome of the Churche Not onely they may but ought to preach the Gospel frely vnto the people otherwise he is a thief excommunicated of God and of the holy Church 7. That Innocentius the third Pope and 600. bishops and a thousand other Prelates with all the rest of the clergy which together with the same Pope agreed and determined that in the sacrament of the aultar after the couersion of the bread and wine into the body bloud of Christ that the acesdentes of the sayd bread and wine do remayne there without any proper subiect of the same the whiche also ordeyned that all Christians ought to confesse theyr sinnes once a yeare vnto a proper priest to receiue the reuerent Sacrament at Easter made certaine other lawes at the same time All they sayth he in so doing were fooles and Blockeheades Heretickes Blasphemers and Seducers of Christian people Wherfore we ought not to beleue their determinations or of their successours neither ought we to obey theyr lawes or ordinances except they be plainly grounded vpon the holy Scripture or vpon some reasoÌ which can not be impugned ¶ Other Articles drawne out of Purueyes bookes more at large by Ry. Lauingham AS touching the SacrameÌt of thanks geuing he sayth That that chap. of repentance and remission Omnis vtriusque sexus wherin it is ordeined that euery faithfull maÌ ought once euery yeare at the least that is to say at Easter to receiue the Sacrament of Eucharist is a beastly thing hereticall and blasphemous Item that Innocenius the 3. Pope was the head of Antichrist who after the letting loose of Sathan inuented a new article of our sayth and a certayn fayned verity touching the Sacrament of the aultar That is to say that the SacrameÌt of the aultar is an accideÌt without a substance or els an heape of accidences without a substaunce But Christ and his Apostles doe teach manifestly that the Sacrament of the aultar is bread and the body of Christ together after the maner that he spake And in that he calleth it bread he woulde haue the people to vnderstande as they ought with reason that it is very and substaunciall bread and no false nor sayned bread And although InnoceÌtius that Antichrist doth allege that in the councell at Lions where this matter was decided were 600. Bishops with him and 1000. Prelates which were in one opinioÌ of this determination Al those notwithstanding he talleth fooles according to that saying of Eccl. Of footes there are an infinite number And so in like maner he calleth them false Christes false prophets of whom Christ speaketh the 24. of Mathew Many false Christes and false Prophets shall arise and deceiue many And therfore euery Christian man ought to beleue firmly that the sacrament of the aultar is very bread in deed and no false nor sayned bread And although it be very bread in deed yet notwithstaÌding it is the very body of Christ in the sort he spake and called it his body and so it is very bread and the very body of Christ. And as Christ concerning hys humanity was both visible and passible and by his Diuinity was inuisible and unpassible So likewise this sacrament in that it is very bread may be sene with the corporal eie and may also abide corruption But although a man may see that Sacrament yet notwithstanding cannot the body of Christ in that Sacrament be seene with the corporall eye although it be the body of Christ in that maner he spake it For that notwithstanding the body of Christ is now incorruptible in heaueÌ So the Sacrament of the cup is very wine the very bloud of Christ according as hys maner of speaking was Also Innocentius 3 with a great multitude of his secular Clerkes made a certayne new determination that the Sacrament of the aultar is an accidence without a substance whereas neither Iesus Christ nor any of his Apostles taught this sayth but openly and manifestly to the contrary neither yet the holy Doctours for the space of a thousand yeares more taught this faith openly Therefore when Antichrist or any of his shauelinges doth aske of thee that art a simple Christian whether that this Sacrament be the very body of Christ or not affirme thou it manifestly so to be And if he aske of thee whether it be materiall bread or what other bread els say thou that it is such bread as Christ vnderstood and ment by his proper word and such bread as the holy ghost ment in S. Paule when he called that to be very breade whiche he brake and wade thou no further herin If he aske thee how this bread is the body of Christ Say thou as Christ vnderstoode the same to be his body which is both omnipotent and true in whom is no vntrueth Say thou also as the holy Doctors do say that the terrestriall matter or substaunce may be conuerted into Christ as the Pagan or infidell may bee Baptised and herby spiritually to be conuerted and to be a member of Christ and so after a certayne maner to become Christ and yet the same man to remayne still in his proper nature For so doth S. Augustine graunt that a sinner forsaking his sinne and being made one spirite with God by fayth grace and charity may be coÌuerted into God and to be after a maner God as both Dauid and S. Iohn do testifye and yet to be the same person in substaunce and nature and in soule and vertue to be altered chauÌged But yet men of more knowledge and reasoÌ may more plainely conuince the falsity of Antichrist both in this matter and in others by the gift of the holy Ghost working in theÌ Notwithstanding if those that be simple men will huÌbly holde and keepe the manifest and apparaunt wordes of the holy scripture the playn sense and meaning of the holy ghost and proceed no farther but humbly to commit that vnto the spirite of God which passeth theyr vnderstanding Then may they safely offer themselues to death as true Martyrs of Iesus Christ. As touching the Sacrament of penaunce That chapter Omnis vtriusque sexus by which a certayne newe founde auricular confession was ordeined is full of hipocrisye heresy couetousnes pride blasphemy he sayth and reproueth the same chapter verbatim and that by the sentences of the same proces Also that the
Archbishop to the Pope of Rome therefore he ought he sayd in no cause to be hys iudge And hauing his appeale there at hand ready writteÌ he shewed it with al reuerence to the king Wherewith the king was then much more displeased then afore and sayde angerly vnto him that he should not pursue hys appeale but rather he should tary in hold till suche time as it were of the Pope allowed And theÌ would he or nild he that archbishop should be his iudge Thus was there nothing allowed that the good Lord Cobham had lawfully afore required But for so much as he woulde not be sworne in all things to submit himselfe to the Church and so take what penaunce the archbishop would enioyne him He was arested agayne at the kinges commaundement and so ledde forth to the Tower of London to keepe hys day so was it then spoken that the archbishop had appoynted him afore in the kinges chamber Then caused he the foresayd confession of his fayth to be copyed agayne and the aunswere also which he had made to the foure articles proponed agaynst him to be written in maner of an Indenture in two sheetes of paper That when he should come to hys aunswere he might geue the one copy vnto the archbishop and reserue the other to him selfe As the day of examination was come which was the 23. day of September the Saterday before the feast of saint Mathewe Thomas Arundell the Archbishop sitting in Cayphas rowme in the Chapter house of Paules wyth Richard Clifford Byshop of London and Henry Bolnig broke Byshop of Winchester sir Robert Morley knight and Liefetenant of the Tower brought personally before hym the sayd Lord Cobham and there left him for the time vnto whom the archbishop sayd these wordes * The first examination of the Lorde Cobham SIr Iohn in the last generall conuocation of the clergie of this our Prouince ye were detected of certayne heresies and by sufficient witnesses found culpable Whereupon ye were by forme of spirituall law cited and woulde in no case appeare In conclusion vpon your rebellious coÌtumacie ye were both priuately and openly excommunicated Notwithstanding we neyther yet shewed our selues vnready to haue geuen your absolution nor yet doe not to this houre would ye haue meekely asked it Vnto this the Lord Cobham shewed as though he had geuen no eare hauing hys minde otherwise occupyed and so desired no absolution But sayd he would gladly before him and hys brethren make rehearsal of that fayth which he held and en tended alwayes to stand to if it woulde please them to licence him thereunto And then he tooke out of his vosome a certayn writing endented concerning the articles wherof he was accused and so opeÌly read it before them geuing it vnto the Archbishop as he had made thereof an ende Whereof this is the copy I IOhn Didcastle Knight Lord of Cobham will that all Christen men weet and vnderstaÌd that I clepe almighty God into witnesse that it hath bene nowe is and euer with the helpe of God shall be mine entent and my will to beleue faythfully and fully all the sacramentes that euer God ordayned to be do in holy Church and moreouer to declare me in these foure poynts I beleue that the most worshipfull Sacrament of the aulter is Christes body in forme of bread the same body that was borne of the blessed virgin our Lady sayne Mary done on the crosse dead and buryed the thyrd day rose from death to life the which body is now glorified in heauen Also as for the sacrament of penaunce I beleue that it is needefull to euery man that shal be saued to forsake sinne and do due penaunce for sinne before done with true confession very contrition and due satisfaction as Gods lawe limitteth and teacheth and els may he not be saued which penaunce I desire all men to doe And as of Images I vnderstand that they be not of beleue but that they were ordayned sith the beleue was zewe of Christ by sufferaunce of the Church to be Calenders to lewd men to represent and bryng to minde the passion of our Lord Iohn Christ and martyrdome and good liuing of other sayntes And that who so it be that doth the worship to dead Images that is due to God or putteth suche hope or trust in helpe of them as he should doe to God or hath affection in one more then in an other he doth in that the greatest sinne of maumerry Also I suppose this fully that euery man in this earth is a pilgrime toward blisse or toward payne and that he that knoweth not ne will not know ne keepe the holy comaundementes of God in his liuing here albeit that he be go on Pilgrimages to all the world and he dye so he shal be damned and he that knoweth the holy commaundementes of God and keepeth them to hys ende he shal be saued though he neuer in hys lyfe goe on pilgrimage as men now vse to Caunterbury or to Rome or to any other place This aunswere to hys articles thus ended and read he deliuered it to the Bishops as is sayd afore Than counceled the Archbishop with the other two Bishops and with diuers of the Doctours what was to be done in this matter commaunding hym for the tyme to stand aside In coÌclusion by their assent information he said thus vnto him Come hether Syr Iohn In this your wryting are many good thinges contayned and right Catholicke also we deny it not but ye must consider that thys day was appoynted you to aunswere to other pointes concerning those articles wherof as yet no mention is made in this your Bil. And therefore ye must yet declare vs your minde more playnly And thus whether that ye holde affirme and beleeue that in the sacrament of the aulter after the consecration rightly done by a priest remayneth materiall bread or not Moreouer whether ye do hold affirme and beleue that as concerning the sacrament of penaunce where as a competent nomber of priestes are euery Christen man is necessarely bound to be confessed of hys sinnes to a priest ordained by the Church or not After certayn other communication this was the answere of the good Lord Cobham That none otherwise would he declare his minde nor yet aunswere vnto hys articles then was expressely in his writing there contayned Then sayd the Archbishop agayne vnto hym Syr Iohn beware what ye do For if ye aunswere not clearely to those thinges that are here obiected agaynst you especially at the time appointed you onely for that purpose the law of holy Church is that compelled once by a iudge we may openly proclayme ye an hereticke Unto whome he gaue this aunswere Do as ye shall thinke best for I am at a poynt Whatsoeuer he or the other Byshops did aske him after that he had them resorte to hys Bill for thereby would he
stand to the very death Other aunswere woulde he not geue that day wherwith the Bishops and Prelates were in a maner amased and wonderfully disquieted At the last the archbishop councelled agayne with hys other Bishops and Doctours and in the end therof declared vnto him what the holy Church of Rome following the saying of S. Augustine S. Hicrome S. Ambrose and of other holy Doctours had determined in these matters no maner of mention once made of Christ. Whiche determination sayth he ought all Christen men both to beleue and to follow Then sayd the Lord Cobham vnto him that he would gladly both beleue and obserue whatsoeuer holy church of Christes institution âad determined or yet whatsoeuer God had willed him either to beleue or to do But that the pope of Rome with his Cardinals Archbishops bishops and other prelates of that Churche had lawfull power to determine such matter as stoode not with his worde throughly that would he not he sayd at the time affirme With this that archbish had him to take good aduisement til the monday next following which was the 25. day of September and then iustly to aunswere specially vnto thys poynt whether there remayned materiall breade in the sacrament of the aulter after the wordes of consecration or not He promised him also to send vnto hym in writing those matters clearely determined that he might then be the more perfect in his answere making And all this was nought els but to blinde the multitude with somewhat The next day following according to his promise the Archbishop sent vnto hym into the Tower this foolishe and blasphemous writing made by him and by hys vnlearned Clergy * The determination of the Archbyshop and Clergy THe faith and determination of the holy Church touching the blisfull sacrament of the aultar is this that after the Sacramentall wordes be once spoken by a Priest in hys Masse the material bread that was before bread is turned into Christes very body And the materiall wine that was before wine is turned into Christes very bloud And so there remayneth in the sacrament of the aulter from thenceforth no materiall bread nor materiall wine which were there before the Sacramentall wordes were spoken Now beleue ye this article Holy church hath determined that euery Christen man liuing here bodely vpon the erth ought to be shriuen to a priest ordeined by the Church if he may come to him Now feele ye this article Christ ordayned S. Peter the Apoistle to be his vicare here in earth whose sea is the holy churche of Rome And he graunted that the same power which he gaue vnto Peter should succeed to all Peters successours which we call now Popes of Rome By whose power in Churches particuler be ordayned Prelates as Archbishops Byshops Parsons Curates and other degrees more Unto whom Christen men ought to obey after the laws of the church of Rome This is the determination of holy Church Howe feele ye this article Holy churche hath determined that it is meritorious to a christen man to go on pilgrimage to holy places And there specially to worship holy reliques and Images of Saintes Apostles and Martyrs Confessours all other Saintes besides approued by the church of Rome Howe feele ye this article And as the Lorde Cobham had reade ouer this most wretched writing he maruailed greatly of their mad ignorance But that he considered agayne that God had geuen them ouer for their vnbeliefes sake into most deepe errors blindnes of soule Agayne he perceiued hereby that their vttermost mallice was purposed agaynst him howsoeuer he should answere And therefore he put hys life into the handes of God desiring hys onely spirite to assiste hym in his next answere When the sayd xxv day of September was come whiche was also the Monday before Michaelmas in the sayd yeare of our Lord 1413. Thomas Arundell the Archbishop of Caunterbury commaunded his indiciall seate to be remoued from that chapter house of Paules to the Dominicke Friers within Ludgate at LondoÌ And as he was there set with Richard Byshop of London HeÌnry the Byshop of Winchester and Bennet the Byshop of Bangor He called in vnto him his counsell his officers with diuers other Doctours and Fryers of whome these are the names here following maister Henry ware the Officiall of Caunterbury Phillip Morgan Doctour of both lawes Howell Kiffin Doctor of the Canon lawe Iohn Kempe Doctor of the Canon lawe WilliaÌ Carleton Doctour of the Canon law Iohn WitnaÌ of the new College in Oxford Iohn Wighthead Doctor in Oxford also Rob. WoÌbewel Vicare of S. Laurence in the Iewry Thomas Palmer the Warden of Minors Robert Chamberlayne Prior of the Dominickes Richard Dodington Prior of the Augustines Thomas Walden Priour of the Carmelites all Doctours of Diuinitie Iohn Stephens also and Iames Cole both Notaryes appoynted there purposely to write all that shoulde be eyther sayd or done All these with a great sorte more of Priestes Monkes Chanons Friers Parishe Clerkes belryngers Pardoners disdayned him with innumerable mockes scornes reconing him to be an horrible hereticke and a man accussed afore God Anone the Archbishop called for a masse booke caused all those Prelates and Doctors to sweare there vpon that euery man should faythfully doe his office and duety that day And that neyther for fauour nor feare loue nor hate of the one party nor the other any thing should there be witnessed spoken or done but according to the truth as they wold answer before God all the world at the day of dome Then were the two foresayd Notaryes sworne also to wryte and to witnesse the processe that there shoulde be vttered on both parties and to say their mindes if they otherwise knew before they should register it And al this dissimulation was but to colour their mischiefes before the ignoraunt multitude Consider herein gentle reader what this wicked generation is and how far wide from the iust feare of God for as they were then so are they yet to this day After that came forth before them Syr Robert Morley Knight and lieftenant of the Tower and he brought with him yâ good Lorde CobhaÌ there leauing him among them as a Lambe among wolues to his examination and aunswere * An other examination of the Lorde Cobham THen saide the archbishop vnto him Lord Cobham ye be aduised I am sure of the wordes processe which we had vnto you vpon Saterday last past in the chapterhouse of Paules which processe were nowe to long to be rehearsed agayne I said vnto you then that ye were accursed for your contumacie disobedience to holy Church thinking that ye should with meekenes haue desired your absolution Then spake the Lord Cobham with a chearful countenaunce and sayde God sayde by his holy Prophet Maledicam benedictionibus vestris whiche is as much
since that time we read of very few But in deede since that same time one hath put down an other one hath poysoned an other one hath cursed an other and one hath slayne an other and done much more mischiefe besides as all the Chronicles telleth And let all men consider well this that Christ was meeke and mercifull The pope is proude and a tyraunt Christ was poore and forgaue The pope is riche and a malicious manslear as hys dayly actes doe proue hym Rome is the very neast of Antichrist and out of that neast commeth all the disciples of him Of whome Prelates Priestes and Monkes are the body and these pud Friers are the tayle which couereth his most filthy part Then said the Prior of the Fryers Augustines Alacke sir why do you say so That is vncharitably spoken And the Lord Cobham said Not onely is it my saying but also the Prophet Esayes long afore my time The prophet saith he which preacheth lyes is the tayle behind For as you Fryers and monkes be like Phariseis deuided in your outward apparell and vsages to make ye deuision among the people And thus you with such other are the very naturall members of Antichrist Then said he vnto them all Christ saith in his Gosspell Woe vnto you Scribes and Phariseis Hipocrites For ye close vp the kingdome of heauen before men Neyther enter ye in your selues nor yet suffer any other that wold enter into it But ye stop vp the wayes theruÌto with your owne traditions and therfore are ye the housholde of Antechrist ye will not permit Gods veritie to haue passage nor yet to be taught of his true ministers fearing to haue your wickednes reproued But by suche flatterers as vphold you in your mischiefes ye suffer the common people most miserably to be seduced Then sayd the archbishop By our Lady syr there shal none such preach within my dioces and God will nor yet in my iurisdiction if I may know it as either maketh diuision or yet dissention among the poore commons The Lord Cobham sayd Both Christ and hys Apostles were accused of sedition making yet were they moste peaceable men Both Daniell and Christ prophecied that such a troublous tyme shoulde come as hath not bene yet since the worldes beginning And this prophecy is partlye fulfilled in your dayes and doinges For manye haue yee slayne already and more wil ye ssay hereafter if God fulfil not his promise Christ sayth also if those dayes of yours were not shortened scarsly shold any flesh be saued Therfore looke for it iustly for God will shorten youre dayes Moreouer though Priestes and deacons for preaching of Gods word and for ministring the sacraments with prouision for the poore be grounded on Gods lawe yet haue these other sectes no maner of ground hereof so farre as I haue read Then a Doctor of lawe called maister Iohn Kempe plucked out of his bosome a copy of the bil which they had afore sent him into the tower by the Archbishops counsel thinking thereby to make shorter worke with hym For they were so amased with his aunsweres not all vnlike to them whiche disputed with Stephen that they knewe not well how to occupy the time their wits and sophistry as God would so fayled them that day My Lord Cobham sayth this Doctor we must briefly know your minde concerning these foure poyntes here following The rest of them is this And then he read vpoÌ the bill The fayth and determination of holy churche touching the blessed sacrament of the aulter is this That after the sacramentall wordes be once spoken of a Priest in his masse the materiall bread that was before bread is turned to Christes very body And the materiall wine is turned into Christes bloud And so there remayneth in the sacrament of the aulter from thenceforth no material bread nor materiall wine which were there before the sacramentall wordes were spoken Sir beleue ye not this The Lord Cobham said This is normy beliefe But my fayth is as I sayd to you afore that in the worshipfull sacrament of the aulter is Christes very body in forme of bread Then sayd the archbishop sir Iohn ye must say otherwise The Lord Cobham said Nay that I shall not if God be vpon my side as I trust he is but that there is Christs body in forme of bread as the common beliefe is Then read the doctour againe The second poynt is this Holy Church hath determined that euery Christen maÌ liuyng here bodely vpoÌ earth ought to be shriuen of a priest ordeined by the church if he may come to him syr what say you to this The Lord Cobham aunswered and said A diseased or sore wounded man hath need to haue a sure wise Chirurgian and a true knowing both the ground and the daunger of the same Most necessary were it therefore to be first shriuen vnto God which onely knoweth our diseases and can helpe vs. I deny not in this the going to a priest if he be a man of good life and learning For the lawes of God are to be required of the priest which is godly learned But if he be an idiote or a man of vicious liuing that is my curate I ought rather to flee from him then to seeke vnto him For sooner might I catch euill of him that is nought then any goodnes towardes my soules health Then read the doctour agayne The third poynt is this Christ ordayned S. Peter the Apostle to be his vicare here in earth whose sea is the church of Rome And he graunted that the same power whiche he gaue vnto Peter should succeede to all Peters successours which we call now popes of Rome By whose special power in churches particular be ordayned Prelates archbishops parsons Curates and other degrees more Vnto whom Christen men ought to obey after the lawes of the Church of Rome This is the determination of holye Church Sir beleue ye not this To this he answered and sayd He that followeth Peter most nighest in pure liuing is next vnto him in succession But your Lordly order esteemeth not greatly the lowly behauiour of poore Peter whatsoeuer ye prate of him Neither care ye greatly for the humble manners of them that succeeded him till the time of Siluester whiche for the more part were martirs as I told you afore Ye can let all their good conditions go by you and not hurt your selues with them at all All the world knoweth this well inough by you and yet ye can make boast of Peter With that one of the other doctors asked him theÌ what do ye say of the Pope The Lord Cobham answered As I said before He you together maketh whole the great Antichrist Of whoÌ he is the great head you bishops priests prelates monks are the body and the begging friers are the tayle for they couer the filthines of you both with
be it here to all the worlde that he neuer since varied in any poynt therefro but this is playnly his beliefe that all the sacramentes of the churche be profitable and expedient also to al them that shall be saued taking them after the intent that Christ and hys true church hath ordayned Furthermore he beleeueth that the blessed sacrament of the aulter is verily and truely Christes body in forme of bread After this the bishops and priests were in much great discredite both with the nobilitie and commons partly for that they had so cruelly handled the good Lorde Cobham partly agayn because hys opinion as they thought at that tyme was parfect concerning the sacrament The Prelates feared this to grow to further incoÌuenieÌce towards theÌ both wayes wherfore they drew theyr heads together at the last consented to vse an other practise somewhat coÌtrary to that they had done afore They caused it by and by to be blowne abroad by theyr feed seruauntes frends and babling sir Iohns that the sayd Lord Cobham was becomen a good man and had lowly submitted himselfe in all thinges vnto holy Church vtterly ãâã his opinion concerning the sacrament And thereupon they counterfayted an abiuration in hys name that the people shoulde take no hold of that opinion by any thing they had hearde of him before and to stand so the more in awe of them CoÌsidering hym so great a man and by them subdued This is the abiuration say they of sir Iohn Oldcastle knight sometime the Lord Cobham * An Abiuration counterfaited of the Byshoppes IN Deinomiue Amon. I Iohn Oldcastle denounced detected and conuinced of and vpon diuers articles sauoring both heresye and error before the reuerend father in Christ my good Lord Thomas by the permission of God Lord Archbishop of Caunterbury and my lawfull and rightfull iudge in that behalfe expresly graunt and confesse that as coÌcerning the estate and power of the most holy father the Pope of Rome of his Archbishops his Bishops and hys other prelates the degrees of the church and the holy Sacramentes of the same specially of the Sacramentes of the aultar of penaunce and other obseruaunces besides of our mother holy Church as Pilgrimages and pardons I affirme I say before the sayd reuerend father Archbishop els where that I being euill seduced by diuers sedicious preachers haue grieuously erred and heretically persisted blasphemously aunswered and obstinately rebelled And therfore I am by the sayd reuerend father before the reuerend fathers in Christ also the bishops of London Winchester and Bangor lawfully condemned for an hereticke Neuertheles yet I now remembring my selfe and coueting by this meane to auoyd that temporall payn which I am worthy to suffer as an hereticke at the assigned ãâã of my most excellent Christen prince and siege Lord King Henry the 5. now by the grace of God most worthy Kyng both of England and of Fraunce Minding also to prefere the wholesome determination sentence and doctrine of the holy vniuersall Church of Rome before the vnwholesom opinions of my selfe my teachers and my followers I freely willingly deliberately and throughly coÌfesse grauÌt and affirme that the most holy fathers in Christ S. Peter the Apostle and his successors byshops of Rome specially now at this time my most blessed Lord Pope Iohn by the permission of God the xxiii Pope of that name which now haldeth Peters seat and each of them in theyr succession hath full strength and power to be Christes Vicar in earth and the head of the church militant And that by the streÌgth of his office what though he be a great sinner and afore knowne of God to be damned he hath full authority and power to rule and gouerne bynde and loose saue and destroy accurse and assoyle all other Christen men And agreeably still vnto this I confesse graunt and affirme all other Archbishops Byshops and Prelates in their prouinces Dioces and Parishes appoynted by the sayd Pope of Rome to assiste him in his doinges or busines by his Decrees Canons or vertue of his office to haue had in times past to haue now at this time and that they ought to haue in time to come authoritye and power to rule and to gouerne binde and loose accurse and assoyle the subiects or people of theyr aforesaid prouinces dioces parishes and that their said subiectes or people ought of right in all things to obey them Furthermore I confesse graunt and affirme that the sayd spirituall fathers as our most holy father the Pope Archbishops Bishops Prelates haue had haue now and ought to haue hereafter authority and power for the estate order and gouernaunce of their subiectes or people to make lawes decrees statutes and constitutions yea and to publishe commaund and compell their sayde subiectes and peoyle to the obseruation of them Moreouer I confesse graunt and affirme that all these foresayd lawes decrees statutes and constitutions made published and commaunded according to the forme of spirituall law all christen people and euery man in himself is straightly bound to obserue meekely to obey according to the diuersity of the foresayd powers As the lawes statuts canons and constitutions of our most holy father the Pope incorporated in his Decrees Decretals Clementines Codes Chartes Rescriptes Sextiles and Extrauagants ouer all the world and as the prouinciall statuts of Archbishopps in their prouinces the Sinodall actes of Bishops in their dioces and the commendable rules customes of prelates in their colledges and Curates in their parishes all Christen people are both bound to obserue also most meekly to obey Ouer besides all thys I Iohn Oldcastle vtterly forsaking and renouncing all the aforesayd errors and heresies and all other errors and heresies like vnto them lay my hand here vpon this booke or holye Euangely of God sweare that I shall neuer more from henceforth holde these aforesayd heresies nor yet any other like vnto them wittinglye Neither shall I geue counsell ayde helpe nor fauor at any time to them that shall holde teach affirme or maintayne the same as God shall helpe me and these holy Euangelies And that I shall from henceforth faythfully obey and inuiolably obserue all the holy lawes statutes Canons and constitutions of all the Popes of Rome Archbishops Bishops and Prelates as are conteyned and determined in their holy Decrees Decretalles Clementines Codes Chartes Rescriptes Sextiles Sumnies papall Extrauagantes statutes prouinciall actes synodall and other ordinary regules and customes coÌstituted by them or that shall chaunce hereafter directly to be determined ormade To these and all such other will I my selfe with all power possibly apply Besides all this the penaunce whiche it shall please my sayd reuerend father the Lord Archbishop of Caunterbury hereafter to enioyne me for my sinnes I will meekely obey and faythfully fulfill Finally all my seducers and false teachers and all other besides
Church that he should personally appeare before vs the 11. day of September last past to aunswere vnto the premisses and certayne other thinges concerning heresye The which day being come we sitting in the tribunall seat in our greater chappell within the Castle of Leedes of our dioces the which we then inhabited and where as we then kept residence with our court and hauing taken an othe whiche is requisite in the premisses and the information by vs heard and receiued as the common report goeth In the partes whereas the sayd sir Iohn dwelleth fortifying himselfe in his sayd castle defending his opinions manifoldly contemning the keâes of the churche and the Arbishops power We therefore caused the sayde Syr Iohn cited as is aforesayd to be openly with a loude voyce called by the cryer and so being called long looked for and by no meanes appearing we iudged him as he was no lesse worthy obstinate and for punishment of his sayd obstinacye we did then and there excommunicate him And for so much as by the order of the premisses and other euident tokens of hys doinges we vnderstand that the sayde sir Iohn for the defence of his errour doth fortify himselfe as is aforesayd against the keyes of the Church by pretence whereof a vehement suspition of heresy and schisme riseth agaynst him We haue decreed if he may be apprehended agayne personallye to cite him or els as before by an edict that he should appeare before vs the Saterday next after the feast of Saint Mathew the Apostle and Euangelist next comming to shew some reasonable cause if he can why we shoulde not proceede agaynst him to more greuous punishment as an open hereticke schismaticke and open enemy of the vniuersall church And personally to declare why he should not be pronounced such a one or that the ayde of the secular power shoulde not be solemnely required agaynst him And further to aunswere do and receiue as touching the premisses whatsoeuer iustice shal require The which time being come that is to say the Saterday next after the feast of S. Mathew being the 24. day of September sir Rob. Morley knight Lieftenant of the tower of London appeared personally before vs sitting in the chapter house of the Churche of S. Paule at London with our reuerent fellowe brethren and Lordes Richard by the grace of God Bishop of London and Henry Byshop of Winchester and brought with him sir Iohn Oldecastle Knight and set him before vs for a little before he was taken by the kinges seruauntes and cast into the tower vnto which sir Iohn Oldcastle so personally present we rehearsed all the order of the proces as it is contayned in the actes of the of the daye before passed with good and modest wordes and gentle meanes That is to say howe he the said sir Iohn was detected and accused in the conuocation of the prelates and clergy of our sayd prouince as is aforesayd vpon the articles before rehearsed and how he was cited for hys contumacy excommunicate And when we were come to that poynt we offered our selues ready to absolue him Notwithstanding the sayd sir Iohn not regarding our offer sayd that he would willingly rehearse before vs and my sayde fellowe brethren the fayth which he held affirmed So he hauing his desire obteining licence tooke out of his bosome a certayne Scedule indented and there openly reade the contentes of the same and deliuered the same Scedule vnto vs and the Schedule of the articles wherupon he was examined which was as in forme folowing * The catholicke fayth and confession of the Lord Cobham I Iohn Oldcastle knight Lord of Cobham desire to made manifest vnto all Christians God to be taken to witnesse that I neuer thought otherwise or would thinke otherwise by Gods helpe then with a stedfast vndoubted fayth to imbrace all those his Sacramentes whiche be hath instituted for the vse of his Church Furthermore that I may the more playnly declare my mynde in these iiii pointes of my fayth First of all I beleue the SacrameÌt of the aulter to be the body of Christ vn der the forme of bread the very same body which was borne of his mother Mary crucified for vs dead and buried rose againe the third day sitteth on the right haÌd of his immortall father now being a triumphant partaker with him of his eternall glory Then as touchyng the Sacrament of penaunce this is my belief that I doe thinke the correction of a sinnefull lyfe to be most necessary for all such as desire to be saued and that they ought to take vpoÌ them such repentaunce of their former lyfe by true confession vnfayned contrition and lawfull satisfaction as the worde of God doth prescribe vnto vs. Otherwise there will be no hope of saluation Thirdly as touchyng images this is my opinioÌ that I do iudge them no poynt of fayth but brought into the worlde after the fayth of Christ by the sufferaunce of the Church so growen in vse that they might serue for a kalender for the lay people and ignorauÌt By the beholdyng wherof they might the better call to remeÌbraunce the godly examples martyrdome of Christ and other holy men but if any man do otherwise abuse this representatioÌ and geue the reuerence vnto those Images which is due vnto the holy men whom they represent or rather vnto him whom the holy âen themselues owe all theyr honour setting all theyr trust and hope in them which ought to be referred vnto God or if they be so affected toward the domb Images that they do in any behalfe addict vnto them eyther be more addicted vnto one Saint then another in my minde they doe little differ from Idolatrye grieuouslye offending agaynst God the author of all honor Last of all I am thus perswaded that there be no inhabitants here in earth but that we shall passe straight either to life or punishment for whosoeuer doth so order his lyfe that he stumble at the commaundementes of God whiche either he knoweth not or he will not be taught them it is but in vayne for him to look for saluation although he ran ouer all the corners of the world Contrarywise he which obserueth his commaundements cannot perish although in all his life time he walked no pilgrimage neither to Rome Caunterbury nor Compostella or to any other place whither as the common people are accustomed to walke This Scedule with the articles therin conteined being read as is aforesaid by the sayd sir Iohn we with our felow brethren aforesaid many other doctors learned meÌ had conference vpon the same And at the last by the counsell and consent of them we spake these wordes folowing vnto the sayd sir Iohn there present Behold sir Ioh. there are many good and catholicke things conteined in this scedule But you haue this time to answere vnto other matters which sauor of errors heresies
Wherunto by the coÌtentes of this scedule it is not fully answered and therfore you must answere therunto more plainely expresse declare your fayth opinions as touching those poynts in the same bill That is to say whither you hold beleue and affirme that in the sacrament of the aultar after the coÌsecration rightly done there remayneth materiall bread or not Item whether you hold beleue and affirme that it is necessary in the sacrament of penaunce for a man to coÌfesse his sinnes vnto a priest appoynted by the church The which articles in this maner deliuered vnto him amongst many other thinges he answered plainly that he would make no other declaration or answere therunto theÌ was conteyned in the sayd Scedule Wherupon we fauoring the sayd sir Iohn with benigne gentle meanes we spake vnto him in this manner Sir Iohn take heed for if you do not playnly answere to these things which are obiected agaynst you within a lawful time now grauÌted you by the Iudges we may declare you to be an hereticke but the said sir Iohn perseuered as before and would make no other answere Consequently notwithstanding we together with our sayd felow brethren and others of our counsell took aduise and by their counsell declared vnto the said sir Iohn Oldcastle that the sayd holy Church of Rome in this matter following the saying of blessed S. Augustine Ierome Ambrose and other holy men hath determined the which determinations euery catholicke ought to obserue Wherupon the said sir Iohn answered that he would beleue and obserue whatsoeuer the holy Church determined and whatsoeuer god would he should obserue and beleue But that he would in no case affirme that our Lord the Pope the cardinals Archbishops and Bishops or other prelates of the church haue any power to determine any such matters Wherunto we yet fauoring him vnderhope of better aduisement promised the sayd sir Iohn that we would geue him in writing certaine determinatioÌs vpon the matter aforesaid Wherunto he should more plainly answere writteÌ in latin and for his better vnderstanding translated into English wherupon we commaunded and hartily desired him that agaynst monday next folowing he should geue a playne full answere the which determinations we caused to be traÌslated the same day to be deliuered vnto him the sonday next folowing The tenor of which determinations here folow in this maner The fayth and determination of that holy Churche vpon the holy Sacrament of the aultar is this That after the consecration done in the masse by that priest that material bread shall be chaunged into the materiall bodye of Christ the materiall wine into the materiall bloud of Christ. Therfore after the consecratioÌ there remayneth no more any substaÌce of bread and wine which was there before What doe you answere to this article Also the holy church hath determined that euery christian dwelling vpon earth ought to confesse his sinnes vnto a priest ordeined by the Church if he may come vnto hym How thinke you by this article Christ ordeined S. Peter his Vicare in earth whose seat is in the Church of Rome geuing and graunting the same authority whiche he gaue vnto Peter also to his successours which are now called Hopes of Rome in whose power it is to ordeine and institute prelates in particulare churches As Archbishops bishops curates and other ecclesiastical orders vnto whom the Christian people ought obedience according to the traditioÌ of the church of Rome This is the determination of the holy church What thinke you by this article Besides this the holy Church hath determined that it is necessary for euery christian to go on pilgrimage to holy places there specially to worship the holy reliques of the Apostles Martirs confessors all sayntes whosoeuer the church of Rome hath allowed What thinke you of this article Upon which monday being the 25. day of the sayd moneth of September before vs and our felow brethreÌ aforesayd hauing also takeÌ vnto vs our reuereÌd brother Benedict by the grace of God Bishop of Bangor by our coÌmaundement our counsellers and ministers Master Henry ware officiall of our court of Cant. Philip Morgan D. of both lawes Dowell Kissin Doctor of the decretals Iohn Kempe and William Carlton Doctors of law Ioh WitnaÌ Thomas Palmer Rob. Wombewell Iohn Withe and Robert Chamberlayne Richard Dotington Thomas Walden professors of diuinity Also Iames Cole I. Steuens our notaries appointed on this behalf They all and euery one being sworne vpon that holy gospell of god laying their handes vpon the booke that they shoulde geue theyr faythfull counsell in and vpoÌ the maner aforesayde and in euery such cause and to the whole world By and by appered sir Robert Morley Knight Lieuetenant of the Tower of London and brought with him the foresayde Syr I Oldcastle setting him before vs. Unto whom we gentlye and familiarly rehearsed the actes of the day before passed And as before we tolde him that he both is and was excoÌmunicate requiring and intreating him that he would desire and receiue in due forme the absolution of the Church Unto whom the said Syr Iohn then and there plainly answered that in this behalfe he would require no absolutioÌ at our handes but onely of God Then afterward by gentle and soft meanes we desires and required him to make playne answere vnto the articles which were laid against him And first of al as touching the Sacrament of the aultar To the which article besides other thinges he answered and sayd thus That as Christ being here in earth had in him both Godhead manhoode Notwithstanding the Godhead was couered and inuisible vnder the humanity the which was manifest and visible in him so likewise in the sacrament of the aultar there is the very body and very bread bread which we do see the body of Christ hidden vnder the same which we do not see And playnly denyed that the fayth as touching the said Sacrament determined by the Romish church and holy doctors and sent vnto him by vs in the sayd Schedule to be the determination of the holy Church But if it be the determination of the Church he sayd that it was done contrary vnto the scriptures after the church was endowed and that poyson was poured into the Churche and not afore Also as touching the Sacrament of penance and confession he playnly sayd and affirmed theÌ and there that if any man were in any greuous sinne out of the which he knew not how to rise it were expedient and good for him to go vnto some holy and discreet priest to take counsell of him But that he shoulde confesse his sinne to any proper Priest or to any other although he might haue the vse of him it is not necessary to saluation for so much as by only contrition such sinne can be wiped a way the sinner himselfe purged As concerning the worshipping of
c. Also where you continuing yet still in your common place of lying out of which you cannot digresse do charge me farther that I do appoint out holy dayes and working daies by colours of red and blacke in my foresayd Calendare to be obserued these leude notes of yours if they had bene picked out of my Calendare by you wythout myne owne special declaration before made to the contrary they might seeme to haue some blush of credite Now what wil the reader say or what may he iudge coÌsidering and conferring thys your cauilling with the matter of my premonition made before but that you are al together set to play the perpetuall Syc. I had almost called you by your right name master Cope But God make you as I said a good man Reading further in your boke I could not but smile and laugh at this your ridiculous and most loud lying Hyperbolismum where as you coÌparing my making of saints with the Popes making can finde as ye say in the Pope no such impudent arrogancie in presuming as ye finde in me c. If the Pope had not abused hys arrogant iurisdiction in canonising and deifying his Saintes more then I haue done the yeare should not be combred wyth so many idle holy dayes nor the Calendares wyth so many raskall Saintes some of them as good as euer were they that put Christ to death But where will you finde M. Cope any man to beleue thys your hyperbolical comparison to be true whych seeth and knoweth the infinit and vnmeasurable excesse of the Popes arrogancie not only in shrining such a rable of blind saintes of his owne creating but also in prescribing the same to be receaued vniuersally in the whole worlde and not to be receaued onely but also to be inuocated for gifts and graces also to be worshipped for aduocates and mediatours Wherin riseth a double abhomination of the pope the one for his idolatrous making and worshipping of saintes the other for his blasphemous iniurie and derogation to Christe in repulsing him out of his office of mediation placing other mediatours of his owne making And nowe to consider what Saintes these were or what were the causes of their sancting what S. almost among all the Popes Saintes shall you finde M. Cope made within these 500. yeres but commonly he was eithe some Pope or some rich Bishop and Prelate or some fat abbat or some blind Frier some Monke or Nunne some superstitious regulare or some builder of monasteries or some geuer and benefactour to the popish clergy or mainteiner agonising for the dignities and liberties of the Popyshe church What poore lay man or lay womaÌ were their liues neuer so Christian their faith and confession neuer so pure their death neuer so agonising for the witnes of Christ and truth of his word shall finde any place or fauour in all the Popes ãâã ãâã ãâã ãâã ãâã that is in the Popes Calendar either in red colour or els in blacke But heere M. Cope if yee had the wit somuch to defend as yee haue to ouerwhart you myght take mee wyth the maner and replie againe for the defence of your great Saintmaker or rather Godmaker of Rome that he maketh mo martyrs Saints of these foresayd poore laymen laywomen then euer he did of any other For he burneth them he hangeth them hee drowneth them imprisoneth famisheth them so maketh truer martyrs of Christ then any other of his new shrined saints whom he hath so dignified in his Calendar For the one he doth rubricate only with his red letters the other he doth rubricate with their owne bloud And therefore to aunswere you M. Cope to your comparison made betwene the pope and me for making of holy Martyrs and Saintes Briefly I say and report me to al the world yâ herein is no comparison For if ye speake of true Martyrs who doth make them but the pope if ye speake of fals martyrs who doth make them but the pope And farthermore to compare together the causes of these Martyred Saintes in my Calendare wyth them whyche shine shrined in the Popes Calendare taking the same proportion of time as I do wythin these last 500. yeares why may not I haue as good cause to celebrate these in my Calendar which lost their liues and were slain principally for the cause of Christ and of hys word as the pope hath to celebrate his double and simple feasted saintes in hys Calendar who in their doinges doctrine and life as they seemed rather to serue the Pope then Christ the Lord so in their death appeared no such cause why they shuld be sanctified in the church beyond all other Let not the Church of Christ M. Cope be deluded with hypocritical names nor fained apparitions and fabulous miracles neither be you deceiued your selfe but let vs resort sincerely to the worde of God What was in S. Fraunces looke vpon his superstitious life presumptuous testament wrought no dout by Sathan to diminish and obscure the Testament of Iesus Christ why he should be made a Saint and not an enemy rather of Christ What was likewise in Frier Dominicke who before Fraunces x. yeares together persecuted the poore Waldenses to death and destruction why should he stand a S. and a pillar of the church I pray you what see you in Thomas Becket but that he died for the ambitious libertyes of the popishe church What in Aldelmus and in Anselmus but only that they chased away maried priests from the churches and planted in idle Monkes in their steade The like also did Dunstanus who was rubricated wyth a duplex festum Elizabeth who was the wife of the Marquesse of Thuring when shee had with much perswasions got out her husbande to fight against the Turkes and was there slaine she afterward encloystered her selfe and was made a Nunne And doe you thinke these causes to be sufficient why they shuld be made saintes worshipped in churches and set in Calendares Long it were to make rehearsal of all this rifraffe and almost infinite One example may suffice for many S. Gilbert of SempringhaÌ was the sonne of Iocelin a knight who for his deformitie of his body was set to learning afterward made Chanon and was author of the Gilbertines in the time of king Iohn This Gilbert after he had erected 13. monasteries of hys order of Sempringham was afterwarde labored for vnto the Pope to be made a Saint Who hearing of hys myracles wrote hys letters to Hubert Archbishop of Canterbury in the behalfe of the foresayd Gilbert willing commaundyng per Apostolica scripta that the feast of the sayde Gilbert shoulde be solemnised through all the prouince of Canterb. Vt meritis nimirum eius precibus apud misericordissimum iudicem misericordiam consequamur c. Whereuppon Hubert the Archb. directeth downe hys wrytings to all the bishops within hys prouince
the king Wenselaus who theÌ fauored that pope gaue coÌmaundement that no man should atteÌpt any thing against the sayd Popes indulgeÌces But Hus with his folowers not able to abide the impiety of those pardoÌs began manifestly to speake agaynst them of the which coÌpany were 3. certayn artificers who hearing the priest preaching of these iudulgences did opeÌly speak against them called the pope Antichrist which would set vp the crosse to fight agaynst his euenchristened Wherefore they were brought before the Senate and committed to warde But the people ioyning theÌselues together in armes came to the magistrates requiring theÌ to be let loose The magistrates with geÌtle wordes and fayre promises satisfied the people so that euery man returning home to his own house the tumult was asswaged But the captiues being in prison not withstanding were there beheaded whose names were Iohn Martin and Stascon The death and martirdome of these three being knowne vuto the people they took the bodies of them that were slaine and with great solemnitye brought them vnto the church of Bethlem At whose funerall diuers priestes fauoring that side did sing in this wise These be the Sayntes whiche for the testament of God gaue their bodies c. And so their bodyes were sumptuously interred in the church of Bethlem I. Hus preaching at the same funerall much commending them for theyr constancye and blessing God the father of our Lord Iesus Christ whyche had hidde the way of his verity so from the prudent of this world and had reuealed it to the simple lay people and inferior priestes which chose rather to please God then men Thus this City of Prage was deuided The prelates with the greatest part of the clergy most of the Barons which had any thing to lose did hold with the pope especially Steuen Paletz being the chiefest doer on that side On the contrary part the commons with part of the clergy studentes of the vniuersity went with Iohn Hus. Wenslaus the king fearing least this would grow to a tumult being moued by the doctors and prelates and councell of his barons thought best to remoue Iohn Husse out of the Citty who had bene excommunicated before by the Pope And further to cease this dissention risen in the church committed the matter to the disposition of the doctors and the clergy They coÌsulting together among theÌselues did set forth a decree ratified and confirmed by the senteÌce of the king contayning the summe of 18. articles for the maynteynance of the Pope and the see of Rome agaynst the doctrine of Wickeliffe and Iohn Husse The names of the Doctors of Diuinity were these Steuen Paletz Stanislaus de Znoyma Petrus de Ikoyma Ioannes Heliae Andreas Broda Iohannes Hildesen Mattheus Monachus Hermannus Heremita Georgius Bota Simon Wenda c. Iohn Hus thus departing out of Prage went to his couÌtry where he being protected by the Lord of the Soile continued there preaching to whom resorted a great concourse of people neither yet was he so expelled out of Prage but that sometimes he resorted to his church of Bethleem and there also preached vnto the people Moreouer agaynst the sayde decree of the doctours I. Hus with his companye replied agayne and aunswered to their articles with coÌtrary articles agayn as foloweth The obiections of Iohn Hus and of his part agaynst the decree of the Doctors FIrst the fouÌdation of the Doctors wherupon they fouÌd all their writings and counsels is false which fouÌdatioÌ is this where as they say that part of the clergy in the kingdome of Boheme is pestilent and erroneous and holdeth falsely of the Sacramentes 2. The Doctors hereby do defame the kingdome of Boheme and do rayse vp new discordes 3. Let them shew therefore those persons of the Clergye whom they call pestilent so let them verify theyr report binding themselues to suffer the like paine if they be not able to proue it 4. False it is that they say the Pope the cardinals to be the true manifest successors of Peter of the Apostles neyther that any other successors of Peter or the Apostles can be fouÌd vpon earth besides theÌ WheÌ as no man knoweth whether he be worthy of hatred or of fauour And all Byshops and priests be successors of Peter of the Apostles 5. Not the pope but Christ onely is the head and not the Cardinals but all Christes faythfull people be the body of the Catholick church as all holy Scripture and decrees of the holy fathers do testify and affirme 6. And as touching the pope if he be a reprobate it is plain that he is no head no nor member also of the holy Church of God but of the deuill and of his sinagogue 7. The clergy of the gospellers agreeing with the saying of S. Austen which they alledge and according to the sanctions of the fathers and determinations of the holy mother church do say and affirme laudably that the condeÌnation and prohibition of the 45. articles is vnlawful and vniust and rashly done for that not onely because the doctors but also all Bishops and Archbishops in suche great causes namely touching faith as these articles doe haue no authority at all as appearethâ De baptismo et eius effectu cap. Maiores Et in Can. 17. dist cap. Hinc sedi c. 8. The second cause of the discord which they alledge also is most false seing the fayth of whole Christendome coÌcerning the church of Rome is deuided in 3. parts by the reason of 3. popes which now together do raigne And the 4. part is newtrall Neither is it true that we ought to stand in all things to the determination of the pope of the cardinals but so farr forth as they do agree with the holy scripture of the old and new Testament from whence the sanctions of the fathers did first spring as is euident De accusationibus cap. qualiter c. 9. In the 4. Article they brast out into a certayne dotage are contrary to themselues By reason that they doitishly haue repreheÌded the gospellers who in all their doings receiue the holy scripture whith is the law of God the way of trueth and life for their iudge and measure and afterward they themselues doe alleadge the scripture Deut. 17. where all iudges both popes and Cardinals are taught to iudge discern betwene leaper leaper in euery ecclesiasticall cause only after the rule of gods law And so are they coÌtrary vnto their secoÌd article wherin they say that in euery catholicke matter we must runne to the pope which is coÌtrary to the foolish condemnation of the Articles aforesaid 10 Consequently like idiots they doe most fasly alledge for their purpose the Canon vnder the name and authority of Ierome written 24. q. 1. Haec est fides papa c. where they do apply the wordes of Ierome most impertinentlye to the pope of Rome which he writeth to S.
diuers other of their adherents made earnest sute that he should not be let go at libertie againe and hauing the fauor of the iudges on their part they bragged vp and downe in a maner as they had bin mad men and mocked the said Iohn Husse sayeng now we will hold thee well enough thou art vnder our power and iurisdiction and shalt not depart vntill such time as thou hast paid the vttermost farthing A little afore night they sent f Prouost of the Romain court vnto M. Iohn de Clum to shew him that he might returne to his lodging for as for I. Hus they had otherwise prouided for him wheÌ M. Iohn de Clum hard these newes he was wonderfully displeased forsomuch as through their crafts subtleties glosing words they had so trained this good man into their snares whereupon he went vnto t Pope declaring vnto him all that was done most humbly beseching him that he would call to remembrance the promise which he had made vnto him and maister Henry Latzembog and that he woulde not so lightly falsifie and breake his faith and promise The Pope aunswered that all these things were done without his coÌsent or commandement and saide further to maister Clum apart what reason is it that you should impute this deede vnto mee seeing that you knowe well inough that I my selfe am in the hands of these Cardinals and Bishops In mine opinioÌ for so much as Pope Iohn feared that which in deed did after follow that he should be depriued of his dignitie he thought to win the fauour of these Herodian Cardinals and Bishops by betraieng this good man vnto theÌ So the said M. Clum returned very pensifull sory he complained very fore both priuely openly of the iniury and outrage that the Pope had done but all profited nothing After this the saide I. Hus was led by the officers to the chapter house of the great Church of Constance where hee was kept prisoner by the space of right daies froÌ thence he was caried vnto the Iacobines hard by the riuer of Rhine and was shut vp in the prison of the Abbey the which was hard by the Bogardes After he had bene inclosed there a certaine time he fell sore sicke of an agew by meanes of the stench of the place and became so weake that they despaired of his life And for feare least this good maÌ should die in prison as others are wont to do the Pope sente vnto him certaine of hys Phisitions for to cure and helpe him In the middest of his sicknes his accusers made importunate sute to the principals of the Councell that the sayde Iohn Hus might bee condemned and presented vnto the Pope these Articles heere vnderwritten ¶ Articles presented against Iohn Husse FIrst he doth erre about the Sacraments of the church and specially about the Sacramet of the body of Christ for so much as he hath openly preached that it ought to be ministred openly vnto the people vnder both kinds that is to say the body and bloud This article is euident for somuch as his disciples at this instant in Prage do minister the same in both kinds Moreouer it is affirmed by diuers that he hath taught both in the schooles and in the Church or at the least that he doth hold this opinion that after the words of consecration pronounced vpon the aulter there remaineth still materiall bread in the Sacrament this article shall be knowne by his examination Secondly he doth erre as touching the ministers of the church forsomuch as he saith that they cannot coÌsecrate or minister the Sacraments when they are in mortall sinne This article shall likewise be known by his examination Notwithstanding all that which is here conteined may be gathered by his writings De ecclesia the which if he denie let there then be some deuines and others appointed to peruse and looke ouer his said writings of the Church Moreouer he saith that other men beside priests may minister the Sacraments this article is euident for so much as his disciples do the same at Prage the which of themselues do violently take the Sacrament out of the treasurie and communicate among themselues wheÌ the holy communion is denied vnto them by this and other things also it is sufficiently euident that he hath taught that euerie man being without mortall sinne hath the power of orders or priesthood for so much as such only as hath taken orders ought to minister the sacraments vnto themselues And because he proceedeth from small matters vnto great and waightier it doth consequently appeare and followe that those which be in state of grace can binde and loose Thirdly he doth erre as touching the Church and specially for that he doth not allow admit that the Church signifieth the Pope Cardinals Archbishops and the Clergie vnderneath them but saith that this signification was drawne out from the schoolemen And in no case to be holden or allowed this article is manifest by his said treatise vpon the Church Moreouer he doth erre concerning the Church in that he saith that the Church ought not to haue any temporall possessions And that the temporall Lords may take them away from the Church the clergy without any offence this errour is euident forsomuch as through his doctrine and intisements many churches in the kingdom of Boheme in the citie of Prage are already spoiled and robbed of a great part of their temporalties and goods He saith also that Constantinus other secular princes erred by enriching and enduing churches monasteries This article is manifest by that which goeth next before Fourthly he erreth as touching the Church in that hee sayth that all priests are of like power and therfore affirmeth that the reseruations of the Popes casualties the ordering of Bishops and the consecration of the Priestes were inuented only for couetousnes This Article doth somewhat appeare by those afore going but by his examination shall be more euident Fiftly he erreth concerning the church in that he sayth that the church being in sinne hath no power of the keies when as the Pope Cardinals and all other of the priests and cleargie are in deadly sinne the which he sayth is possible enough this also doth appeare in his treatise vppon the Church in his first errour as touching the ministers of the Church Sixtly he erreth touching the Church for as much as through contempt he doth not feare excommunication This doth notoriously appeare by his owne doings in that he did contemne and despise the Apostolike and ordinary censure and in all the Apostolike excommunications iniunctions he hath borne himselfe vpon the diuine commandements and in contempt of the keyes to the setting out of his hypocrisie he hath said masse all the wayes betweene this and the citie of Prage and therby hath prophanate the processe and authoritie of the Church Seuenthly he erreth againe as
counsaile you that you submit your selfe vnto the sentence and mind of the Councel as you did promise in the prison and if that you wyll do so it shall be greatly both for your profite and honour And the Emperour hymselfe began to tell hym the same tale saying Albeit that there be some which say that the 15 day after you were committed to prison you obtayned of vs our letters of safe conducte notwithstaÌding I can well proue by the witnes of many Princes and noble men that the sayd sase conducte was obtayned and gotten of vs by my Lord de Dube and de Clum before you were parted out of Prage vnder whose garde we haue sent for you to to the end that none shold do you any outrage or hurt but that you shold haue full liberty to speake freely before all the Councell and to answere as touching your fayth and doctrine and as you see my Lords the Cardinalles and Byshops haue so dealt with you that we doe very well perceaue theyr good will towardes you for the whych we haue great cause to thanke theÌ And for somuche as diuers haue told vs that we may not or ought not of right to defend anye man which is an hereticke or suspecte of heresie therefore now we geue you euen the same Councell which the Cardinal of Cambray hath geuen you already that you be not obstinate to mayntayne any opinion but that you do submitâ your selfe vnder such obedience as you owe vnto the authoritie of the holy Councell in all thinges that shall be laid against you and confirmed by credible witnesses The which thing if you do according to our Counsaile we will geue order that for the loue of vs and of our brother the whol realme of Boheme the Councell shall suffer you to depart in peace with an easie and tollerable penance satisfactioÌ The which thing if you do contrariwise refuse to do the presidentes of the Councell shall haue sufficient wherwithal to proceede agaynst you And for our part be ye well assured that we will sooner prepare and make the fire with our own handes to burne you withall then we wil endure or suffer any longer that you shal maintayn or vse this stifnes of opinions which you haue hitherto mayntayned and vsed Wherfore our aduise and councell is that you submit your self wholy vnto the iudgement of the couÌcell Vnto whome I. Hus answered in this sort O most noble Emperour I render vnto your highnes most immortall thankes for your letters of safeconduct Uppon this L. Iohn de Clum did break him of his purpose and admonished him that he did in no poynt excuse himselfe of the blame of obstinacie Then said I. Hus O most gentle lord I do take God to my witnes that I was neuer minded to mayntain any opinion euer obstinately and that for this same intent and purpose I did come hether of myne owne good will that if any man could lay before me any better or more holy doctrine then mine that then I would chaunge myne opinion without anye further doubt After he had spoken and sayde these thinges he was sent awaye with the Sergeantes The morow after which was the viii day of Iune the uery same company which was assembled the day before assembled now againe at the Couent of the Franciscaues And in this assembly were also I. Husse hys friends Lord de Dube and Lord de Clum and Peter the Notary Thether was Iohn Hus also brought in his presence there were reade about 39. Articles the which they sayde were drawne out of his bookes Hus acknowledged all those that were faythfully and truly collected and gathered to be his of the which sort there were but very few The residue were counterfayted and forged by his aduersaryes specially by Stephen Palletz the principall authour of this mischiefe for they could finde no such thinge in the bookes out of the which they sayde they had drawne and gathered them or at the least if they were they were corrupted by flaunders as a man may easely perceiue by the number of Articles These be the same Articles in a matter whiche were shewed before in the prison to Iohn Hus and are rehearsed here in an other order Howbeit there were more Articles added vnto theÌ and other some corrected enlarged But now we will shew them one with an other and declare what the sayde Hus did aunswere both openly before them all as also in the prison for he left his aunsweres in the prison briefly written with hys owne hand in these wordes I Iohn Hus unworthy minister of Iesus Christ master of Arte and Bachelour of Diuinitie do confesse that I haue written a certayne small treatise intituled of the church the copy whereof was shewed me by the Notaryes of the three Presidentes of the Councell that is to saye the Patriarche of Constantinople the Byshop of Castle and the Byshop of Libusse the whiche deputies or presidentes in reprose of the sayd treatise deliuered vnto me certayne articles saying that they were drawne out of the sayd treatise and were written in the same The first Article There is but one holy uniuersall or Catholicke Church which is the vniversall company of al the predestinate I doe confesse that thys proposition is mine and is confirmed by the saying of S. Augustin vpon S. Iohn The second article S. Paule was neuer any member of the deuill albeit that he committed and did certayne actes like vnto the actes of the malignant Churche And likewise S. Peter which fell into an horrible sinne of periurie and deniall of his mayster it was by the permission of God that he might the more firmely and stedfastly rise a gayne and be confirmed I aunswere according to Sainct Augustine that it is expedient that the elect and predestinate should sinne and offend Hereby it appeareth that there is two maner of seperations from the holy church The first is not to perdition as all the elect are deuided from the Church The second is to perdition by the which certayne heretickes are through theyr deadly sinne deuided from the Church Yet notwithstanding by the grace of God they may returne agayne vnto the flocke and be of the sold of our Lord Iesus Christ of whome he speaketh himselfe saying I haue other sheep which are not of thys fold Iohn xx The third article No part or member of the Churche doth depart or fall away at any time from the bodye for so much as the charitie of predestination whiche is the bond and chayne of the same doth neuer fall Thys proposition is thus placed in my booke As the reprobate of the church proceed out of the same yet are not as partes or meÌbers of the same for so much as no part or member of the same doth finally fall away because that the charitie of predestination which is the bond and chayne of the same doth neuer fall away This is proued by the
13. chapter of the first to the Corinthians and to the Romaynes the 8. chapter All thinges turne to good to them whiche loue God Also I am certayne that neyther death nor life can seperate vs from the charitie and loue of God as it is more at large in the booke The fourth Article The predestinate although he be not in the state of grace according to present iustice yet is he alwayes a member of the vniuersall Churche Thys is an errour if it be vnderstand of all such as be predestinate for thus it is in the booke about the beginning of the fift chapter where it is declared that there be diuers maners and fortes of being in the Church for there are some in the Church according to a misshappen fayth and other some according to predestination as Christians predestinate now in sinne but shall returne agayne vnto grace The fift article There is no degree of honor or dignitie neyther any humain election or any sensible signe that can make any man a member of the vniuersall Church I aunswere this article is after this maner in my book And such subtilties are vnderstanded knowne by considering what it is to be in the Churche and what it is to be a part or member of the Church that predestination doth make a man a member of the vniuersall Church the whiche is a preparation of grace for the present and of glory to come not degree of dignitie neyther election of man neyther any sensible signe For the acuser Iudas Iscarioth notwtstanding Christes election the temporall graces which were geuen him for his office of Apostleship and that he was reputed and counted of men a true Apostle of Iesus Christ yet was he no true Disciple but a wolf couered in a sheps skinne as sainet Augustine sayth The vi Article A reprobate man is neuer no member of the holy Church I answere it is in my booke with sufficient long probation out of the 26. Psalme and out of the v. chapter to the Ephesians also by S. Barnarde saying the Church of Iesus Christ is more playnly and euidently his body then the body which he deliuered for vnto death I haue also written in the v. chap. of my booke that the holy church is the barne of the Lord in the whiche are bothe good and euill predestinate and reprobate the good being as the good corne or grayne and the ciuill as the chaffe thereunto is added the exposition of S. Augustine The seuenth article Iudas was neuer no true Disciple of Iesus Christ. I answere and I do confesse the same This appeareth by the fift article which is passed afore by S. Augustine in his booke of penaunce where he doth expound the meaning of S. Iohn in hys first Epistle and second chapter where he sayd They come out froÌ amoÌgst vs but they were none of vs. He knewe from the beginning all them whiche should beleeue and him also whiche should betray him and sayd And therefore I say vnto you that none commeth vnto me except it be geuen hym of my father From that tune many of the Disciples parted from him and were not those also called Disciples accordyng the wordes of the Gospell And yet notwithstanding they were no true Disciples because they did not remayne and continue in the word of the sonne of God according as it is said If you remayne in my word you be my Disciples For so much then as they did not continue with Christ as hys true Disciples so likewise are they not the true sonns of God although they seeme so vnto him they are not so vnto whom it is known what they shall be That is to say of good euill Thus much writeth S. Augustine It is also euident that Iudas could not be the true Disciple of Christ by meanes of hys couetousnesse for Christ himselfe sayd in the presence of Iudas as I suppose except a man forsake all that he hath he can not be my Disciple For somuch then as Iudas did not forsake all thinges according to the Lordes will and follow him he was a theefe as it is sayd Iohn the 12. and a deuill Iohn the 6. whereby it is euident by the worde of the Lord that Iudas was not hys true but sayned Disciple Whereupon S. Augustine writing vpon Iohn declaring how the sheepe heare the voice of Christ sayth what maner of hearers thinke we hys sheepe were Truely Iudas heard him and was a wolfe yet followed he the shepherd but being clothed in a sheeps skinne he lay in wayt for the shepheard The eight article The congregatioÌ of the predestinate whether they be in the state of grace or no according vnto present iustice is the holy vniuersall Church and therefore it is an article of fayth and it is the same Churche whiche hath neither wrinckle neyther spot in it but is holy vndefiled the which the sonne of God doth cal his own The answere The wordes of the booke out of the which thys Article was drawne are these Thirdly the Church is vnderstand and taken for the congregation and assembly of the faythfull whether they be in the state of grace according to present iustice or not And in this sort it is an Article of our fayth of the whiche S. Paule maketh mention in the fifth chapter to the Ephesians Christ so loued his Church that he deliuered and offered himself for the same c. I pray you then is there any faythful man the which doth doubt that the Church doth not signifie all the elect and predestinate the which we ought to beleue to be the vniuersall Church the glorious spouse of Iesus christ holy and without spot wherfore this Article is an article of fayth the whiche we ought firmely to beleue according to our Creede I beleue the holy Catholicke Church and of this Churche doth S. Augustine S. Gregory S. Ierome and diuers other make mention The ix article Peter neuer was neither is the head of the holy vniuersall Church The aunswere This Article was drawne out of these wordes of my booke All men do agree in this poynt that Peter had receiued of the rocke of the church which is Christ humilitie pouertie stedfastnes of fayth and consequently blessednes Not as though the meaning of our Lord Iesus Christ was when he said vpon this rocke I will build my Churche that he woulde build euery Militant Church vppon the person of Peter for Christ should buyld hys Church vpon the rocke which is Christ himselfe from whence Peter receiued hys steadfastnes of fayth for somuche as Iesus Christ is the onely head and foundation of euery Church and not Peter The tenth Article If he that is called the vicar of Iesus Christ do followe Christ in his life then he is his true vicare But if so be it he do walke in contrary pathes and wayes then is he the messenger of Antichrist the enemy
make nothing for the purpose for albeit anyman be not a true Christian is he not therefore true Pope Byshop or Kyng when as these are names of office and to be a Christian is a name of merite and desert and so may any man be a true Pope Byshoppe or King although he be no true Christian. Then sayd Iohn Hus if Pope Iohn the xxiij were a true Pope wherefore haue ye depriued him of hys office The Emperour aunswered the Lordes of the Councell haue now lately agreed thereupon that he was true Pope but for his notorious and manifest euill doinges wherewithall he did offend and trouble the Church of God and dyd spoyle and bring to ruine the power thereof he is reiected and cast out of his office The second Article The grace of predestination is the bond whereby the body of the Church and euery parte and member thereof is firmely knitte and ioyned vnto the head The aunswere I acknowledge this Article to be mine and it is proued in the text out of the eight chapiter to the Romaynes who shall seperate vs from the charity and loue of Christ. c. And in the tenth chapter of Iohn My sheepe heare my voyce and I know them and they followe me and I geue them eternall life neyther shall they perish eternally neither is there any man which shal take them out of my handes This is the knotte of the body of the Church and of our spirituall head Christ vnderstanding the Church to be the congregation of the predestinate The third Article If the Pope be a wicked man and specially a reprobate then euen as Iudas the Apostle he is a Deuill a Theefe and the Sonne of perdition and not the head of the holy mylytant Churche for so muche as he is no parte or member thereof The aunswere My wordes are thus if the Pope be an euill or wicked man and specially if he be a Reprobate then euen as Iudas so is he a Deuill a Theefe and the Sonne of perditition How then is he the head of the holy militant Church where as he is not truely no member or part thereof for if he were a member of the holy Churche then shoulde he be also a member of Christ and if he were a member of Christ then shoulde he cleaue and sticke vnto Chryste by the grace of Predestination and present iustice and shoulde be one spirite with God as the Apostle sayth in the first Epistle to the Corinthians the sixt Chapter knowe ye not that your bodyes are the members of Christ The 4. Article An euill Pope or Prelate or reprobate is no true pastour but a theefe and a robber The answere The text of my booke is thus If he be euill or wicked theÌ is he an hireling of whom Christ speaketh he is no sheepe heard neither are the sheepe his owne Therefore when he seeth the wolfe comming he runneth away and forsaketh the sheepe and so finally doth euery wicked and reprobate man Therefore euery such reprobate or wicked Pope or Prelate is no true Pastour But a very theefe and a robber as is more at large proued in my booke TheÌ sayd Iohn Hus I doe so limitte all thinges that such as touching theyr desert are not truely and worthely Popes and shepheardes before God but as touching their office and reputation of men they are Popes Pastors and Priestes Then a certayne man rising vp behinde Iohn Husse clothed all in silke sayd my Lordes take heede least that Iohn Hus deceiue both you and himselfe with these hys gloses and looke whether these thinges be in his booke or not for of late I had disputation with him vpon these Articles in the which I sayd that a wicked Pope c. was no Pope as touching merite and desert but as touchyng his office he was truely Pope Whereupon he vsed these gloses which he had heard of me and did not take them out of his booke Then Iohn Hus turning himselfe vnto him sayd did you not heare that it was so readde out of my booke and this did easily appeare in Iohn xxiij Whether he were true Pope or a very theefe and robber Then the Bishoppes and Cardinals looking one vpon another sayd that he was true Pope and laughed Iohn Hus to scorne The 5. The Pope is not neither ought to be called according vnto his office most holy For then the king ought also to be called most holy according to his office Also the tormentors lictors and deuilles ought also to bee called holy The aunswere My wordes are otherwise placed in this maner so ought a fayner say that if any man be a most holy Father then he doth most holyly obserue and keepe hys Fatherlynesse And if he be a naughty and wicked Father then doth he most wickedly keepe the same Likewise if the Byshoppe be most holyest then is he also most good and when as he sayth that he is Pope it is the name of his office Wherupon it foloweth that the man which is Pope being an euill and reprobate man is a most holy man And consequently by that hys office he is most good And for so much as no man can be good by hys office except he do exercise vse the same his office very well it followeth that if the Pope be an euill reprobate man he cannot exercise or vse his office wel Forsomuch as he cannot vse the office wel except he be morally good Mat. 12. How caÌ you speak good things when you your selues are euil immediatly afâer it foloweth If the Pope by reasoÌ of his office be called most holy wherefore should not the King of Romaynes be called most holy by reason of his office and dignity When as the Kyng according vnto Saynt Augustines minde representeth the Deitye and Godhead of Christ and the Priest representeth onely hys humanity Wherefore also should not iudges yea euen tormentours be called holy forsomnth as they haue theyr office by ministring vnto the Church of Christ. These thinges are more at large discoursed in my booke but I cannot finde or knowe sayth Iohn Husse any foundation whereby I shoulde call the Pope most holy when as thys is onely spoken of Christ. Thou onely art most holy Thou onely art the Lord. c. Shoulde I then truely call the Pope moste holy The 6. Article If the Pope liue contrary vnto Christ. Albeit he be lawfully and Canonically elect and chosen according to humayne election yet doth he ascende and come in another way then by Christ. The aunswere The text is thus if the Pope liue contrary vnto Christ in pride and auarice how then doth he not ascend and come another way into the sheepe folde then by the lowlye and meeke doore our Lord Iesus Christ But admitte as you say that he dyd ascend by lawfull election the which I call an election principally made of God and not according vnto the common and vulgare constitution and ordinaunce of men yet for all that it is
not onely left such articles and opinioÌs wherin he was defamed but also did abstaine from all company that were suspected of such opinions so that he should neither geue ayd helpe councell nor fauor vnto them And moreouer the sayd Iohn was asked by the sayde Archbishop whether he euer had in his house since his abiuration in his keeping any bookes written in Englishe Wherunto he confessed that he would not deny but that he had in his house and in his keeping many english bookes for he was arested by the Mayor of the city of London for such bookes as he had which bookes as he thought were in the Mayors keping Upon the which the Mayor did openly confesse that he had such bookes in his keping which in his iudgement were the worst and the moste peruerse that euer he did read or see and one booke that was well bound in red leather of parâchment written in a good english hand and among the other bookes found with the said Iohn Claydon the Mayor gaue vp the sayd booke afore the Archbishop Whereupon the sayde Iohn Claydon being asked of the Archbishop if he knewe that booke dyd openly confesse that he knew it very well because he caused it to be written of his owne costes and charges for he speÌt muche money thereupon since his abiuration Then was he asked who wrote it He did aunswere one called Iohn Grime And further being required what the said Iohn Grime was he aunswered he coulde not tell Agayne being demaunded whether he did euer read the same booke he dyd confesse that he could not read but he had heard the fourth part therof red of one Iohn Fullar And being asked whether he thought the contentes of that booke to be Catholicke profitable good and true he aunswered that many thinges which he had hearde in the same booke were both profitable good and healthful to his soule and as he sayde he had great affection to the sayd book for a Sermon preached at Horsaldowne that was written in the sayd booke And being futher asked whether since the tyme of hys sayd abiuration he did commune with one Richard Baker of the City aforesayd he did answere yea for the sayde Richard Baker did come often vnto his house to haue coÌmunication with him And being asked whether he knew the said Richard to be suspected and defamed of heresy he did aunswere agayne that he knew well that the sayd Richard was suspected defamed of many men and women in the City of LondoÌ as one whom they thought to be an hereticke Which confession being made did cause the sayd bookes to be deliuered to maister Robert Gilbert Doctour of diuinity to William Lindewood Doctor of both lawes and other Clerkes to be examined and in the meane time Dauid Beard Alexander Philip and Balthasar Mero were taken for witnesses agaynst him and were committed to be examined to Maister Iohn Escourt generall examiner of Canterbury This done the Archbishop continued hys Session till Monday next in the same place Which Monday being come which was the xx of the sayd moneth the sayd Maister Escourt openly and publickely exhibited the witnesses being openly read before the Archbishop and other Bishops which being read then after that were read diuers tractations founde in the house of the sayde Iohn Claydon out of the which being examined diuers points were gathered and noted for heresies and errors and specially out of the booke aforesaid which booke the said Iohn Claydon confessed by his owne costes to be written and bound which booke was intituled the Lanterne of light In the which and in the other examined were these Articles vnder written conteyned 1. First vpon the text of the Gospell how the enemy dyd sowe the tares there is sayd thus that wicked Antichrist the Pope hath sowed among the lawes of Christ his popish and corrupt decrees which are of no authoritye strength nor valure 2. That the Archbishops and Bishops speaking indifferently are the seates of the beast Antichrist when he sitteth in theÌ and raigneth aboue other people in the darck caues of errors and heresyes 3. That the Bishops licence for a man to preach the word of God is the true caracter of the beast i. Antichrist therfore simple and faythfull Priestes may preache when they will agaynst the prohibition of that Antichrist and without licence 4. That the court of Rome is the chiefe head of Antichrist and the Bishops be the body the new sectes that is the monks canons and friers brought in not by Christ but damnably by the pope be the venimous pestiferous tail of Antichrist 5. That no reprobate is a member of the Church but only such as be elected and predestinate to saluation seing the church is no other thing but the congregation of faythfull soules which doe and will keepe their faith constantly as well in deed as in word 6. That Chryst did neuer plante priuate religions in the church but whilest he liued in this world he did root them out By which it appeareth that priuate religioÌs be vnprofitable branches in the church and to be rooted out 7. That the materiall churches should not be decked with golde siluer precious stone sumptuously but the folowers of the humility of Iesus Christ ought to worship their Lord God humbly in mean simple houses not in great buildings as the churches be now a dayes 8. That there be ij chiefe causes of the persecution of the christians one is the priestes vnlawfull keeping of teÌporal and superfluous goods the other is the vnsatiable begging of the friers with their hye buildings 9. That almes is not geuen vertuously nor lawfully except it be geuen with these 4. conditions first vnlesse it be geuen to the honor of God 2. vnlesse it be geuen of goodes iustly gotten 3. vnlesse it be geueÌ to such a person as the geuer therof knoweth to be in charity And 4. vnles it be geueÌ to such as haue need and do not dissemble 10. That the often singing in the church is not founded in the scripture and therefore it is not lawfull for priestes to occupy theÌselues with singing in the Church but with the study of the law of Christ and preaching his word 11. That Iudas did receiue the body of Christ in breade his bloud in wine In the which it doth playnly appeare that after consecration of breade and wine made the same bread and wine that was before doth truely remayne on the aultar 12. That all ecclesiasticall suffrages do profit all vertuous and godly persons indifferently 13. That the Popes and the Bishops indulgences be vnprofitable neither can they profite them to whom they be geuen by any meanes 14. That the laity is not bound to obey the prelates what so euer they commauÌd vnles the prelats do watch to geue God a iust account of the soules of them 15. That Images are not to be
22. Item whether he beleueth that an euill Priest with due maner and forme and with the intentioÌ of doing doth verily consecrate doth verily absolue doth verily baptise and doth verily dispose all other sacramentes euen as the Church doth 23. Item whether he beleeue that Saint Peter was the Uicar of Christ hauing power to bynde and to lose vppon the earth 24. Item whether he beleue that the Pope being canonically elect whiche for the tyme shall be by that name expresly be the successor of Peter or not hauing supreme authoritie in the Church of God 25. Item whether he beleue that the authoritie of iurisdiction of the Pope an archbishop or a Bishop in binding loosing be more then the authorititie of a simple priest or not although he haue charge of soules 26. Item whether he beleue that the pope may vpon a iust and good cause geue indulgeÌces and remission of sins to all Christian men being verily contrite and confessed especially to those that go on pilgrimage to holy places and good deedes 27 Item whether he beleue that by such graunt the pilgrimes that visite those Churches and geue theÌ any thing may obtayne remission of sinnes or not 28. Item whether he beleue that all Bishops may grauÌt vnto their subiectes according as the holy Canons doe limit such indulgences or not 29. Item whether he beleue and affirme that it is lawfull for faythfull Christians to worship Images and the reliques of sayntes or not 30. Item whether he beleue that those religions whiche the Churche hath allowed were lawfully and reasonably brought in of the holy fathers or not 31. Item whether he beleueth that the pope or any other Prelate for the time being or their vicars may excommunicate their subiect Ecclesiasticall or secular for disobedieÌce or contumacie so that such a one is to be holden and taken for excommunicate or not 32. Item whether ye beleue that for the disobedieÌce and contumacie of persons excommunicate increasing the prelates or their vicares in spirituall thinges haue power to agrauate and to reagrauate to put vpon men the interdict and to call for the secular arme and that the same secular arme or power ought to be obedient to the censures by their inferiors called for 33. Item whether he beleue that the pope and other prelates or els their vicares haue power in spirituall things to excommunicate priestes and lay men that are stubberne and disobedient from theyr office benefice or entrance into the church and from the administration of the sacraments of the Church also to suspend them 34. Item whether he beleue that it is lawfull for ecclesiasticall persons without committing sinne to haue anye possessions temporall goodes and whether he beleeue that it is not lawfull for lay men to take away the same from theÌ by their authoritie but rather that such takers away incrochers vpoÌ ecclesiasticall goods are to be punished as committers of sacriledge yea although such Ecclesiasticall persons liue naughtely that haue such goodes 35. Item whether any such taking away or incrochyng vpoÌ any priest rashly or violently made although the priest be an euill liuer be sacriledge or not 36. Item whether he beleue that it is lawfull for lay meÌ of whether sexe soeuer that is men and women to preache the word of God or not 37. Item whether he beleue that it is lawfull to al priestes freely to preach the word of God whersoeuer whensoeuer and to whom soeuer it shal please them althogh they be not sent at all 38. Item whether he beleue that all mortall sinnes and especiall such as be manifest and publike are to be corrected and to be extirpate or not Furthermore wee will commaunde and decree that if any by secrete information by you or any other to be receiued shall be founde either enfamed or suspected of anye kind of the pestiferous sect heresie doctrine of the most pestilence men I. Wickleffe I. Hus and Hierome of Prage the archheretickes aforesaid or of fauoring receiuing or defending the foresayd damned men whilest they liued on the earth their false followers and disciples or any that beleeueth their errours or any that after their death pray for theÌ or any of them or that nominateth them to be amongst the number of catholick men or that defendeth them to be placed amongst the number of yâ saintes either by their preaching worshipping or otherwaies wherin they deserue to be suspected yâ then they by you or some of you may be cited personally to appeare before you or some of you wtout either Proctor or Doctor to answere for them an oth being opeÌly taken by them as is aforesayd to speak the plain mere veritie of the articles aboue written and euery of them or other oportune as case and circumstance shall require according to your discretion as you or anye of you shall see expedieÌt to proceed against them or any of them according to these presentes or otherwise canonically as you shall thinke good Also that you do publish solemnly cause to be published these present letters omitting the articles interrogatories herein contayned in the citties other places of your dioces where conueniently you may vnder our authoritie there to denounce and cause to be denounced all singular such hereticks with their abbetters fauorers of their heresies erroures of what sexe or kinde soeuer that do hold defend the sayd erroures or doe participate any maner of way with heretickes priuely or apertly of what state dignitie or condition soeuer he or they be Patriarche Archbishop king Queene Duke or of what other dignitie either Ecclesiasticall or seculare he be also with their aduocates and procurators whosoeuer whiche are beleuers followers fauourers defenders or receiuers of such heretickes or suspected to be beleuers followers fautors defenders or receiuers of them to be excommunicate euery sonday and festiuall day in the presence of the people Furthermore that you dilligently do to be inquired by the sayd our authoritie vpon all and singular such persons both men and women that mayntayne approue defend teach such erroures or that be fauourers receauers and defenders of them whether exempt or not exempt of what dignitie state preeminence degree order or condition soeuer And such as you shal finde in the sayd your inquisition either by their own confession or by any other meane to be diffamed or otherwise infected with the spot of suche heresie or errour you through the sentence of excommunication suspension interdict and priuation of their dignities personages offices or other benefices of the Church and fees which they hold of any church monastery and other Ecclesiastical places also of honours and secular dignities and degrees of sciences or other faculties as also by other paynes and censures of the Church or by wayes and meanes whatsoeuer els shall seeme to you expedient by taking and imprisoning of their bodies and other corporall punishmentes
February vppon the which day the 4. orders were appoynted to declare theyr censure vppon the Articles in the chapiter houses of Paules first appeareth Frier Tylle for the Blacke Friers then Frier Winchelsey then Frier Low After Frier Ashwel eche Frier for his order seuerally bringing his heresy as is aboue specified Thus the verdict of these 4. orders being geuen vp to the Archb. and seuerally eche order comming in with hys heresye which was the 20. day of February Hereuppon commeth downe a wryt from the king directed to the lord Maior and Sheriffes of London De heretico comburendo dated the 1. day of March Anno 1. of his raigne The copic whereof remaineth in the recordes of the Tower beginning thus Rex Maiori vicecomitibus Wherupon the sayd William Tailour condemned as a relapse first was disgraded and after to be burned and so was committed to the seculare power who their being had to Smithfield the 1. day of Marche with Christian constancie after long imprisonment there did consummate his Martyrdom 1422. The maner of his disgrading was all one with the disgrading of Iohn Hus before for the Papistes vse but one forme for all men First disgrading them from Priesthode by taking from them the chalice and patine From deaconship by taking from them the gospell booke and tunicle From Subdeaconship by taking from them the Epistle booke and Tunicle From Accoluteship by taking from them the Cruet and Candlesticke From an Exorcisie by taking away the booke of Exorcismes or Graduall From the Sextonship by taking away the churchdoore key and surplis And likewise from Benet in taking away the surplis and first tonsure c. Al which they orderly accomplished vpon this godly Martyr before his burning Iohn Florence a Turner IDon Florence a Turner dwelling in Shelton in the Diocesse of Norwich was attached for that he helde and taught these heresies heere vnder wrytten as they called them coÌtrary to the determination of the Church of Rome In primis that the pope and Cardinals haue no power to make or constitute any lawes Item that there is no day to be kept holy but onely the Sonday which God hath halowed Item that men ought to fast no other time but of the Quatuor temporum Item that Images are not to be worshipped neyther that the people ought to set vp any lightes before them in the Churches neither to go on pilgrimage neither to offer for the dead or with women that are purified Item that Curates should not take the tithes of theyr parishioners but that such tithes shuld be deuided amoÌgst the poore parishioners Item that al such as sweare by their life or power shal be damned except they repent The displing of Iohn Florence Upon wensday being the second day of August in the yeare of our Lorde 1424. the sayde Iohn Florence personally appeared before William Bernam Chauncellour to William byshoppe of Norwich whereas he proceding against him obiected the first article touching the power of the Pope and Cardinals to which Article the sayde Iohn Florence answered in thys manner If the pope liued vprightly as Peter liued he hath power to make lawes otherwise I beleeue hee hathe no power But being afterward threatned by the iudge he acknowledged thathe had erred and submitted himselfe to the correction of the church and was abiured taking an othe that from that time forward he should not hold teach preach or willingly defend any errour or heresie contrary to the determination of the church of Rome neither maintaine helpe or aide any that shal teach or hold any such errors or heresies either priuely or apertly and for his offence in thys behalfe done hee was enioyned thys penance following Three Sondaies in a solemne procession in the cathedral Church of Norwich he should be displed before al the people The like also shuld be don about his parish church of Shelton three other seuerall Sondaies hee being bare headed bare footed bare nâcked after the maner of a publicke penitentiarie his body being couered wyth a canues shirt and canues breches carying in his hande a taper of a pounde waight and that done he was dismissed Richard Belward of Erisam in the Dioces of Norwich RIchard Belward of Erisam in the Diocesse of Norwiche was accused for holding and teaching these errours and opinions heere vnder wrytten contrary to the determination of the church of Rome In primis that Ecclesiasticall ministers and Ordinaries haue no power to excommunicate neither can excommunicate And all be it that a Bishop doe excommunicate any man God doth absolue him Item that he held the erronious opinions and conclusions that Syr Iohn Oldcastle helde when he was in prison affirmed that Syr Iohn Oldcastle was a true Catholicke man and falsly condemned and put to death without any reasonable cause Item that such as go on pilgrimage offering to images made of woode and stone are excommunicate because they ought to offer to the quicke and not to the dead and that the Ecclesiasticall Ministers that is to say the curates do sell God vppon Easter day when as they receiue offerings of such as should communicate before they do minister the Sacrament vnto them Item that he counselled diuers women the they should not offer in the Churche for the dead neither wyth women that were purified Item that he blamed diuers of his neighbors that refused his doctrine saying vnto theÌ truly ye are sooles that deny to learne the doctrine of my sect for your neighbours which are of my sect are able to confound and vauquish al other that are of your sect Item that the Saintes whych are in heauen ought in no case to be prayed vnto but onely God Item that the sayd Richard keepeth schooles of lolardy in the English tong in the towne of Dychingham and a certaine Parchment maker bryngeth hym all the bookes containing that doctrine from London The 5. day of July 1424. the sayde Richarde Belward was brought before Iohn Byshop of Norwich sitting in place of iudgement wheras the foresaid Articles were obiected against the sayde Richarde whych he there denyed whereupoÌ the bishop appoynted him an other day to purge himselfe the monday next after the feast of S. Marget vpon which day being the 24. of Iuly in the yeare aforesayd he appeared againe before the Bishop and brought wyth him 9. of his neighbors to purge hym vpon those articles and there did solemnely purge himselfe And afterwarde for somuch as the said Bishop suspected the sayd Richarde Belward greatly of lolardie hee commaunded him there presently to sweare vpon the Euangelistes that from that day forwarde he should not wittingly preach teach or defend any error or heresy contrary to the churche of Rome neither aide assist fauour or maintaine priuely or apertly any maner of person or persons that should hold or maintaine the sayde errours or heresies In the presence of M. William Bernam Iohn Wadden
you no more reward for such prayer then a candle lighted let vnder the couer of the font wil geue light by night to those which are in the church saying moreouer in english lewd wrightes of stockes hew and forme such crosses and Images and after that lewd paynters glere theÌ with colours And if you desire so muche to see the true crosse of Christ I will shew it you at home in your owne house Which this deponent being desirous to see the sayd Margery stretching out her armes abroad sayd to this deponeÌt this is the true crosse of Christ this crosse thou oughtest and mayst euery day beholde and worship in thine owne house and therfore it is but vayne to run to the Church to worship dead crosses and Images IteÌ this deponent being demaunded by the said Margery how she beleued touching the sacrameÌt of the aulter sayd that the beleued the Sacrament of the aulter after the consecratioÌ to be the very body of Christ in forme of bread To whom Margery sayd your beliefe is nought For if euery such Sacrament were God the very body of christ there should be an infinite number of Gods because that a thousand priests and more doe euery day make a thousand such Gods and afterward eat them and voyd them out again by theyr hinder partes filthily stincking vnder the hedges whereas you may find a great many such Gods if you will seek for them And therfore know for a certaynty that by the grace of God it shall neuer be my God because it is falsly and deceitfully ordeyned by the priests in the church to induce the simple people to idolatry for it is onely materiall bread Moreouer the sayd Margery said to this deponeÌt that Thomas of Canterbury whom the people called S. Thomas was a false traytor and damned in hell because he iniuriously endowed the churches with possessions and raised vp many heresyes in the church which seduce the simple people and therefore if God be blessed the sayd Thomas is accursed and those false priests that say that he suffered his death patiently before the aulter do lye For as a false cowardly traytor he was slayne in the church dore as he was flying away Moreouer this deponent sayth that the sayd Margery told her that the cursed Pope Cardinals Archbishops and bishops specially the bishop of Norwich others that support and mayntayne heresies and Idolatry raigning ruling ouer the people shall shortly haue the very same or worse mischiefe fall vpon them theÌ that cursed maÌ Thomas of Canterbury had For they falsly and cursedly deceiue the people with theyr false mammetries lawes to extort mony of the simple folke to sustayn theyr pride riot and idlenes And know assuredly that the vengeance of God will speedely come vpoÌ them which haue most cruelly slayne the children of God Father Abraham William White a true preacher of the law of God and Iohn Wadden with many other godly men which vengeaunce had come vpon the sayd Cayphas the Bishop of Norwich his ministers which are members of the deuill before this time if the Pope had not sent ouer those false pardons vnto these parties which the sayd Cayphas had falsly obteyned to induce the people to make procession for the state of them and of the church Which pardoÌs brought the simple people to cursed idolatry Item the sayd Margery sayd to this deponent that euery faythful man or woman is not bound to fast in Lent or other dayes appoynted for fasting by the church that euery man may lawfully eat flesh and all other meates vpon the sayd dayes and times and that it were better to eat the fragments left vpoÌ Thursday at night on the fasting dayes theÌ to go to the market to bring themselues in debt to buy fish and that Pope Siluester made the Lent Item the sayd Margery sayd to this deponeÌt that W. White was falsly condeÌned for an hereticke that he was a good and holy maÌ and that he willed her to folow him to the place of execution Whereas she saw that wheÌ he would haue opened his mouth to speak vnto the people to instruct them a deuill one of bishop Cayphas seruants strake him on the lips and stopped his mouth that he could in no case declare the will of God Item this deponent sayth that the sayd Margery taught her that she should not goe on pilgrimage neither to our Lady of Walsingame nor to any other saynt or place Also this deponent sayth that the sayd Margery desired her that she Ioane her mayde would come secretly in the night to her chamber there she should heare her husband read the law of Christ vnto them which law is written in a booke that her husbande was wont to reade to her by night and that her husband is well learned in the Christian verity Also that the same Margery had talked with a woman named Ione West and that the sayde woman is in a good way of saluation Also that the said Margery said to this deponeÌt Ione it appeareth by your countenaunce that you intend to disclose this that I haue sayde vnto you and this deponent sware that she woulde neuer disclose it without the sayde Margery gaue her occasion Then sayde Margery vnto this deponent if thou do accuse me vnto the Bishop I wil do vnto thee as I did once vnto a certayne Frier a Carmelite of Varmouth which was the best learned Frier in all the country Then this deponeÌt desired to know what she had done to the frier Unto whom Margery answered that she had talked with the sayd Frier rebuking him because he did beg saying that it was no almes to geue hym any good thing except he would leaue his habite and go to the plough and so he should please God more then folowing the life of some of those Friers Then the Frier requyred of the sayd Margery whether she could teach him or tel him any thing els TheÌ the sayd Margery as she affirmed to this deponent declared to this Frier the gospels in enlish and then the Frier departed from her After this the same Frier accused the sayd Margery of heresy and she vnderstanding that the Frier had accused her accused the Frier agayne that he would haue knowne her carrally and because she would not consent vnto him the Frier had accused her of heresy And moreouer she sayd that her husbaÌd would haue killed the Frier therefore and so the Frier for feare held his peace and went his way for shame This Margery also sayd that she had oftentimes bene faynedly confessed to the Deane of the fieldes because he should thinke her to be a woman of good life and therfore he gaue the sayd Margery oftentimes money Then thys deponent asked her whether she had confessed her sinnes to a priest or not And she answered that she had neuer offended any priest therfore she would
neuer confesse her selfe to any priest neyther obey him because they haue no power to absolue any man from theyr sinnes for that they offeÌd dayly more greeuously then other men and therefore that men ought to confesse themselues onely vnto God and to no priest Item the said Margery said to this deponent that the people did worship deuils which fell froÌ heauen with Lucifer which deuils in theyr fall to the earth entred into the Images which stand in the Churches and haue long lurked dwelled in theÌ so that the people worshipping those Images commit Idolatry Item she sayd more to this deponent that holy bread holy water were but triâes of no effect or force that the belles are to be cast out of the Church and that they are excommunicate which first ordeined them Moreouer that she should not be burned although she were conuict of Lollardy for that she had a charter of saluation in her body Also the sayd deponent sayth that Agnes Bethem her seruant being sent to the house of the sayd Margery the Saterday after AshweÌsday the said Margery not being wtin found a brasse pot standing ouer the fire with a piece of baken and Otemeate sething in it as it is said Agnes reported to this deponent There were also besides this deponent diuers other worne and examined vpon the sayde Margery as Iohn Brunley and Agnes BertheÌ seruauntes to William Clistand which altogether confirmed the former depositions Thus much we haue thought good to note as concerning Margery Backster which we haue gathered out of the old monumentes and registers But what became of her after this her accusation because we finde no mention made in the sayd registers we are not able to declare The same yeare also were the like depositions made by one William Wright agaynst diuers good men as here foloweth First this deponent sayth that William Taylor tolde Iohn Piry of Ludney in the house of Iohn Bungay of Beghton in the presence of I. Bungay Robert Brigges wright of Martham and Iohn Usher that all the good men of Martham which were fauorers helpers to that good man William White are euill troubled now a dayes and that the sayd William White was a good holy doctor and that the best doctor after him was William Euerden whiche wrought with the sayde William Taylour of Ludney by the space of one moneth and that the first Sonday of the same moneth the sayd William Euerden did sit all day vpon the table at worke saying to the sayd William Taylor that he would not go to Church to shew hymselfe a Scribe or Pharisy and the second sonday he put on Gentle mans apparell and went to Norwiche to harken how the Byshop and his ministers vsed the poore Christians there in prison Also the sayd William Wright deposed that Willyam Taylour of Ludney was one of the secte went to London with Syr Hue Pye and had conuersation ofteÌtimes with Syr William White hauing often conference vpon the Lollardes doctrine Item that Auise wife of Thomas Moone is of the same sect and fauored them and receiueth them often and also the daughter of Thomas Moone is partly of the same sect and can read English Item that Richard Fletcher of Beckils is a most perfect doctor in that sect and can very well and perfectly expound the holy Scriptures hath a booke of the new law in English which was Syr Hughe Pyes first IteÌ that Nicolas Belward sonne of Iohn Belward dwelling in the parishe of Southelham is one of the same sect and hath a new Testament which he bought at London for 4. markes and 40. pence and taught the sayd William Wright and Margery his wife and wrought wyth them continually by the space of one yere and studied diligently vpon the sayd new Testament IteÌ that Thomas Bremner Turner of Dychingame is perfect in that sect and law Iohn Clarke the younger of Bergh had the beddinge and apparell of William Euerden in his custody after the returne of William White from Bergh and is of the same secte Item William Bate Taylour of Sething and hys wife and his sonne whiche can reade Englishe very well are of the same sect Item William Skiruing of Sething receiued Ioane the wife of W. White into his house being brought thither by William Euerden after theyr departure from Martham Item William Osborne of Sething I. Reue glouer and Bawdwin Cooper of Beckels are of the same sect Item Iohn Pert late seruaunt of Thomas Moone is of the same secte and can read well did read in the presence of William White and was the first that brought Sir Hugh Pye into the company of the Lollardes which assembled oftentimes together at the house of the sayd Tho. Moone and there conferred vpon theyr doctrine Item Syr Hugh Pye bequeathed to Alice seruaunt to William White a new Testament which they then called the booke of the new law was in the custody of Oswald Godfrey of Colchester Iohn Perker Mercer of a village by Ipswitch is a famous Doctour of that secte Also he sayd that father Abraham of Colchester is a good man Item the sayd William Wright deposeth that it is read in the Prophesies amonges the Lollardes that the sect of Lollardes shal be in a maner destroyed Notwithstanding at the length the Lollards shall preuayle and haue the victory agaynst all theyr enemyes Also he sayd that Tucke knoweth all of that Sect in Suffolke Norfolke and Essex Besides these there were many other âhe same yeare troubled whose names being before expressed in the table of Norfolke men here for breuityes sake we omit further to untreat of passing ouer to the next yere folowing which was 1430. Ex Regist. Norw IOhn Burrell seruaunt to Thomas Moone of Ludney in the Dioces of Norwiche was apprehended and arrested for heresy the 9. day of December in this yeare of our Lord 1430. and examined by Mayster William Bernam the Bishops commissary vpon the articles before mentioned and diuers others hereafter following obiected agaynst him In primis that the Catholicke Churche is the soule of euery good Christen man Item that no man is bounde to fast the Lent or other fasting dayes appoynted by the Church for they were not appoynted by God but ordeyned by the priestes and that euery man may eat flesh or fish vpon the same dayes indifferently according to his own will euery friday is a free day to eat both flesh and fish indifferently Item that pilgrimage ought not to be made but onely vnto the poore Item that it is not lawefull to sweare but in case of life and death Item that Masses and prayers for the deade are but vayne for the soules of the dead are eyther in heaueÌ or hell and there is none other place of purgatory but this world UpoÌ the which Articles he being coÌuict was
sinne For when as the Church doth containe all men which are called ChristiaÌs which also do agree come together in one beliefe of faith and participation of the Sacraments I do feare least some men will thinke that I do affirme all meÌ to be without sinne which is so far froÌ my meaning that I do verely thinke the coÌtrary to be most true For I suppose that there is no man in the Church being clothed in this mortall flesh without sinne Neither do these things vary or dissent among themselues For the Church hath this gift that albeit euery part and meÌber therof may sin yet the whole body can not sinne For there bee alwayes good men in the Church the which albeit that they be subiect vnto humaine fragilitie notwithstaÌding they haue so perfect a gift of sincere and pure vertue that subduing all carnall desires and affectioÌs they keep themselues a pleasant and acceptable sacrifice vnto God Neither do I consent or agree vnto the opinioÌ of diuers which affirme that the Virgin Mary onely perseuered in faith at the Lordes passion Whereupon diuers haue not bene ashamed to say that the faith might be so debilitate and weakened that it should returne to one only old woman Whose opinion or rather madnes Saint Paule seemeth opeÌly to reiect writing thus vnto the Romaines do ye not know saith he what the Scripture writeth of Helias how incessantly he called vpon God against the childreÌ of Israell saieng O Lord they haue slayne thy Prophets and digged downe thine aultars and I alone am left and they seeke after my soule But what answere receiued he of God I haue left vnto my self yet vij M. men which haue not bowed their knees vnto Baal What other thing doth this answere of God declare then that it is a foolish opinioÌ of them which thinke the Church of God to be brought vnto so small number We ought to beleeue the words of Christ which are altogether repugnaÌt vnto those meÌ who affirme the the Virgine onely did perseuere in faith For Iesus sayd vnto his Father O holy father saue theÌ in thy name whome thou hast geuen me that they may be one as we are one WheÌ I was with them I kept them in thy name I haue kept them that thou gauest vnto me and none of them perished but onely the sonne of perdition And I do not desire that thou shouldest take them out of the world but that thou shouldest preserue them from euill Beholde Christ praieth that his disciples shoulde not fall but should be preserued from euill and he so praieng without doubt is heard for he saith in another place I know the thou hearest me But how is he heard if all those for whome he praieth swarned at the time of his passion As for example By what meanes did Christ hanging vpoÌ the Crosse commende his dearely beloued mother vnto Iohn if so be he were either then swarued or should by and by after haue swarued from the faith Moreouer did not the Centurion by and by cry out and say truly this is the sonne of God The Iewes also which at that time were farre distant from Ierusalem might both be called faithfull and also saued by their faith seeing that as the Apostle sayth men are bound vnto the Gospell after it is once knowne and reuealed vnto them But let vs leaue these men and speake of that which is more likely and let vs iudge that there hath bin and is a great number of good meÌ in the Church and by theÌ as by the more worthy part let vs name the Church holy and immaculate the whyche doth comprehend as well the euill as the good For the Church is compared vnto a net which is cast into the sea and gathereth together all kinde of fishes And agayne it is compared vnto a King which made a marriage for his sonne and sent forth his seruantes to call those which were bidden vnto the wedding and they gathered together good euill as many as they could finde Wherfore their opinion is erroneus which affirme that only good men be compreheÌded in the Church the which if it were true it would confound all things neither could we vnderstand or know where the Church were But for so much as the Scripture saith no man knoweth whether he be worthy of loue or hatred their opinioÌ is more to be alowed truer which include all the faithfull in the Church of whom although a great part be geuen to voluptuousnes and auarice yet some notwithstaÌding are cleane froÌ deadly sinne The which part as it is the most worthy it geueth the name vnto the church to be called most holy which is so often done that we are commaunded to sing in our Creede vnam sanctam Catholicam Apostolicam Ecclesiam that is to say one holy Catholicke Apostolicke Church the which Article the Synode of Constantinople added vnto the rest Wherefore if the Church be holy it is also without sinne But to returne to our former purpose this word Sanctum which signifieth holy as Macrobius alledging Trebatius affirmeth is sometimes taken for religious and sometimes for cleane and vncorrupt And after the same maner we call the Church holy as the Apostle Peter calleth it immaculate as we read in the famous Epistle of Clement To this end also tendeth that whiche is spoken by S. Paule that Christ is the head of the Churche For if the Churche should wholy sinne she should not agree with her head Christ who is in no pointe defiled This also Christ himselfe would signifie vnto vs in Mathew when he coÌmendeth the house which waÌs builded vpoÌ the stroÌg rocke against the whiche neither the windes neither the stormes could preuaile In the house of God sayth the Apostle which is the Church builded vpoÌ the strong rocke which rocke as the sayd Apostle declareth is Christ. Who then is so vnshamefast that hee will affirme the Churche which is founded vpoÌ Christ to be subiect to sinne will not rather cry out with the Prophet and say Domine dilexi decorem domus tuae That is to say O Lord I haue loued the beawtie of thy house Hereupon wrote Iohn Chrisostome this golden sentence The Church neuer ceaseth to be assaulted neuer ceaseth to be layne in wayte for but in the name of Christ it hath alwayes the vpper haÌd ouercame And albeit that other do lye in wait for it or that the floudes do beate agaynst it yet the fouÌdatioÌ which is layd vpon the rocke is not shaken S. Hillary also sayth that it is the propertie of the Churche to vanquish when it is hurt to vnderstaÌd when it is reproued to be in safetie wheÌ it is forsaken to obtaine victory when as it seemeth almost ouercome Thus by many reasons testimonies it is proued that the Church doth not erre which is not spoken or affirmed of the Bishops of Rome so that this reason doth
make the Pope subiect vnto the Church for it is conuenient that the lesse perfect be subiect vnto the more perfect There be also many other testimonies reasons wherof we will now somewhat more entreate If authoritie be sought for sayth S. Hierome for I willingly occupie my selfe in his senteÌces as in a most fertile field the world is greater then a Citie What then I pray you Hierome Is the Pope mighty because he is head of the Church of Rome His authoritie is great notwithstanding the vniuersall Church is greater which doth not onely coÌpreheÌd one Citie but also the whole world Hereupon it followeth that if the Churche be the mother of all faithfull then she hath the Bishop of Rome for her sonne Otherwise as S. Augustine saith he can neuer haue God for his father which will not acknowledge the Church for his mother The which thing Anacletus vnderstandyng called the vniuersal Church his mother as the writers of the Canons do know And Calixtus sayth as a sonne he came to doe the will of his father so we do the will of our mother which is the Church Whereby it appeareth that how much the sonne is inferiour to the mother so much the Church is superiour or aboue the Bishop of Rome Also we haue sayd before that the Churche was the spouse of Christ the Pope we know to be a Vicare but no maÌ doth so ordaine a Vicar that he maketh his spouse subiect vnto him but that the spouse is alwayes thought to be of more authoritie then the Vicar for somuch as she is one body with her husbaÌd but the Vicar is not so Neither will I here passe ouer the wordes of S. Paule vnto the Romaines Let euery soule sayth he be subiect vnto the higher powers Neither doth he herein except the pope For albeit that he be aboue all other meÌ yet it seemeth necessary the he should be subiect to the Church Neither let him thinke himselfe hereby exeÌpt because it was said vnto Peter by Christ whatsoeuer thou bindest c. In this place as we wil hereafter declare he represeÌted the person of the Church for we finde it spoken afterward vnto theÌ Quaecunque ligaueritis super terraÌ ligata eruÌt in coelis i. Whatsoeuer ye shal binde vpoÌ earth shall be also bounde in heaueÌ And furthermore if all power be geueÌ of Christ as the Apostle writeth vnto the CorinthiaÌs it is geuen for the edifiyng of the Church not for the destruction therof why then may not the Church correct the Pope if he abuse the keyes and bring all thinges vnto ruine Adde hereunto also an other argument A man in this life is lesser then the aungels for we read in Mathew of Iohn Baptist that he whiche is least in the kingdome of heauen is greater then he Notwithstanding Christ sayth in an other place that amongest the children of women there was not a greater then Iohn Baptist. But to proceede meÌ are forced by the exaÌpâe of Zacharias to geue credite vnto auÌgels least through their misbelief they be striken blind as he was What more The Bishop of Rome is a maÌ Ergo he is lesse then the aungels and is bound to geue credite to the aungels But the aungels learne of the Church and do reuereÌtly accorde vnto her doctrine as the Apostle writeth vnto the EphesiaÌs Ergo the pope is bouÌd to do the same who is lesse then the aungels and lesse then the Churche whose authoritye is suche that worthely it is compared by S. Augustine vnto the Sunne that lyke as the Sunne by his light doth surmount all other lightes so the church is aboue all other authority and power Wherupon S. Augustine writeth thus I would not beleue the Gospel saith he if the authority of the church did not more me thereunto the which is not in any place souÌd to be spoken of the bishop of Rome who representing the Church and being minister thereof is not to be thought greater or equall to hys Lorde and maister Notwythstanding the wordes of our Sauiour Christ do specially proue the Byshop of Rome to be subiect to the church as we will hereafter declare For he sending Peter to preach vnto the church sayd go and say vnto the Church To the confirmation of whole authoritye these wordes do also pertaine hee that heareth you heareth me The which wordes are not onely spoken vnto the Apostles but also vnto their succesaurs and vnto the whole Church Wherupon it foloweth that if the Pope do not harken geue eare vnto the Church he doeth not geue eare vnto Christ consequently he is to be counted as an Ethnicke Publicane For as S. Augustine affirmeth when as the Church doth excommunicate he which is so excommunicate is bounde in heauen and when the Church looseth he is loosed Likewise if he be an heretike which taketh away the supremacie of the Churche of Rome as the Decrees of the councel of Coustance doth determine how much more is he to be counted an hereticke which taketh away the authoritye from the uniuersall Church wherein the Church of Rome and all other are conteined Wherefore it is now euident that it is the opinion of al men before our daies if it may be called an opinion which is confirmed by graue authors the the Pope is subiecte vnto the vniuersall church But this is called into question whether he ought also to be iudged of the general Councel For there are some which whether it be for desire of vaine glory or that thorough their flattery they looke for some great reward haue begon to teach new and strange doctrines and to exempt the byshop of Rome from the iurisdiction of the generall Councel AmbitioÌ hath blinded them wherof not only this present Schisme but also all other Schismes euen vnto thys day haue had their originall For as in times past the gredy desire ambition of the papacy brought in that pesriferous beast which through Arrius then first crept into the church euen so they do specially norish and mainteine this present heresie whych are not ashamed to begge Of the which number some cry out say the workes of the subiects ought to be iudged by the Pope but the Pope to be reserued only vnto the iudgemeÌt of God Others said that no man ought to iudge the high and principall Seate and that it can not be iudged either by the Emperour either by the Clergy either by any king or people Other affirme that the Lord hath reserued vnto himselfe the depositions of the chiefe Bishop Others are not ashamed to affirme that the Byshop of Rome although hee cary soules in neuer so great number vnto hell yet hee is not subiect vnto any correction or rebuke And because these their words are easily resolued they runne straight waies vnto the Gospell and interprete the wordes of Christ not according to the sense and meaning of the holy Ghost
say in case of faith the bishops ought to iudge vpon Christian Emperours and not Emperours vpon Bishops Neyther doe we admit their petition but vpoÌ most vrgent causes Notwithstanding we heard them paciently and willingly whiles that they did speake euen so long as they would But now if any of our part would speake by and by he is interrupted troubled and letted What honesty is this What modesty or grauitie is it lawful so to do in the councellâ Where is the decree of the Councel of Tholose now become where are our decrees which do not only prohibitie tumultes but also all small bablinges talk They say it is because we contemne them but they are they which not onely conteme the Councell but also resist the same The patriarke spake but one small worde agaynst them that of no euill intent or purpose and by and by they complayned the their liberty was broken but they when as they do inforce the councell when as they forbid the President to speake and will not suffer the ordinances to be read doe not iudge that they doe any thing contrary to the liberty of the Councell They say they are the Councell themselues and yet they intreat the Councell These thinges doe not I vnderstande for if they be the Councell why doe they intreat theÌselues If they be not the Councell why do they not suffer the Councel for to speake Why do they not look for an answere of him to whom they make their petitioÌs Truely this is to much violence and certes our paence is also to much to suffer such excesse euen in the face of the Church But this doth most of all greeue me and thys do I most maruell at But this doth most of all greeue me and thys do I most maruell at that Panormitan a man of singular wit and doctrine did coÌclude without any discussing or deciding of the deputies and without the examination of the 12. men or any rite or order The which except mine eies had behold seene I would scarsly beleue if any other maÌ should report it vnto me of him Neither do I yet know whether I may sufficiently credite my selfe the matter seemeth so horrible for I do not see by what authoritie his coÌclusion doth stande except it be by the authoritie of hys king whom he sayth will haue it to But you most reuereÌd fathers take heed that ye bring in no such custome for so it shall come to passe that in all matters a few froward prelates shall haue me to conclude for them And albeit Parnormitan hath proued as he thinketh by strong reasons that the veritie ought to be deferred yet notwithstanding I do require you most reuerend fathers to follow the example of the Apostle who as Arelatensis hath very wel declared would not geue one houres respite vnto Peter when he swarued froÌ the truth of the Gospel The sayth is speedely to be relieued holpen neither doth any thing sustaine more danger by delayes theÌ faith doth For heresies except they be rooted out at the first wheÌ they are once growne are hardly taken away Wherfore I desire you speedily to helpe and ayd Hoyse vp your sayles launch out your ores What should we tary looking for either the Prelats or the princes You are now in conflict I ouely desire that you would hasten vnto the victory Regard not the threatnings of those Princes neyther the opprobries of those contumelious persons for you are blessed sayth the Lord wheÌ as men curse you persecute you speaking all euill agaynst you making lyes and slaunders vpon you for my sake reioice and be glad for great is your reward in heauen What is it I pray you that the princes do so much obiect agaynst vs Is not our Lord God able to take vs out of the furnace of hote burning fire and deliuer vs out of the hands of those princes I beseech you most reuerend fathers and louing brethren haue no lesse hope in Iesus Christ theÌ Sidrach Misach and Abednago had which feared not that old king Nabuchodouosor and let the princes know that the most high ruleth ouer the kingdomes of men and geueth them vnto whom he pleaseth God beholdeth all thinges from aboue he is I say in the midst amongst vs wherefore are ye then afrayd Be of good courage and shew yourselues as a strong wall for the church of God suffer not the sayth to perish vnder your handes The almighty God is present with you He is present that will defend you Feare not them which seeke onely to kill the body Do iustice and equitie and be assured that he wil not deliuer you ouer into the handes of the bachiter and slaunderer Againe I say vnto you show yourselues valiant and stout Defend your mother the Church And vnto thee O thou president I say that thou oughtest rather to please God then man for if thou depart thence without a finall conclusion know assuredly that thou shalt render accompt in the straight iudgment of God and thus without any more wordes he sate downe in his place In the meane tyme many graue and ancient men had exhorted Panormitan that he shuld geue ouer his conclusion The bishop of Burgen was very instant and earnest with him that he should make vanitie and concord amoÌgst the fathers and went about to make an vuitie with al meÌ But neither the fathers of the Councell were determined to depart without a conclusion neither Panormitan was minded to aulter his intent and purpose All thinges were disturbed neither did the prelates sit in their seats as they were accustomed but as euerye mans affection led hym Some went to the Cardinall Arelateusis some vnto Panormitan and exhorted them as if they had bene princes or rulers of armies Then Arelatensis knowing the matter to be in danger and that there was no ready way to make a coÌclusioÌ thought to vse some policie to appease the tumult Most reuerend fathers said he we haue receiued nowe letters out of FrauÌce which declare vnto me marueilous thinges that there are incredible newes syrong vp there which if you will geue me willing audience I wil declare vnto you By this meanes there was a sodayne silence throughout the whole Councel by this marueilous policie he made al men attentiue to heare When as he saw he had free liberty to speake without either fable or history of any letters sent he opened the whole order of the matter as it is requisite in an Orator came by little and little to the principal poynt saying that Eugenius his messengers filled all France preaching a new doctrine and extolling the authoritie of the bishop of Rome aboue the generall Councels agaynst whom except speedy remedy were founde it would come to passe the man woulde geue credite vnto theÌ and therfore the sacred Councell ought of necessitie to prouide remedy and of necessitie to conclude vpoÌ the
most blessed last supper we shall intreate that he which hath instituted this most blessed Sacrament of vnitie peace will vouchsafe to worke this effect in vs to make vs that we may be one in the saide Lord Iesu our head and that he will subuert all the subtilties of the deuill which through his enuious craftines hath made the Sacrament of peace and vnitie an occasion of warre and discorde that whilest Christians do contend touching the maner of communicating they bee not depriued of the fruite of the communion Whereupon S. Augustin in his Sermon vpon infants in the decrees De cons. distinct 2. Quia passus saith thus So the Lord Iesu Christ certified vs and willed that we shoulde appertaine vnto him and consecrated the mistery of our peace and vnitie vpon the table He that receiueth the mistery of vnity and doth not keepe the bond of peace doth not receiue a mistery for himselfe but a testimonie against himselfe This we thought good aboue all things to be premised that the generall custome of the Church which your fathers and you also in times past haue obserued hath a long time had and still vseth that they which do not consecrate communicate only vnder the kind of bread Which custome beeing lawfully brought in by the Churche and holy fathers and now a long time obserued it is not lawfull to reiect or to change at your will and pleasure without the authority of the Church Therefore to change the custome of the Churche and to take in hand to communicate vnto the people vnder both kindes without the authority of holy Church is altogether vnlawfull For holy Church vpon reasonable occasions may graunt libertie to communicate vnto the people vnder both kindes And euery communion which beeing attempted without the authority and licence of the Church should be vnlawfull when it is done with the authority of holy Church shall be lawfull if other things let it not because as the Apostle saith he that eateth and drinketh vnworthely eateth and drinketh his owne damnation Whereupon Sainct Isidore in the second distinct vpon the consecration writeth thus They which liue wickedly and cease not dayly to communicate in the Church thinking thereby to be cleansed let them learne that it doth nothing at all profite them to the cleansing of their sins And S. Augustine in the same distinctioÌ saith holy things may hurt the euil for vnto the good they are saluation but vnto the euill damnation There are besides this many other authorities The Apostle Iudas was amongst theÌ which did first communicate but for somuch as he receiued vnworthely hauing that sinne of treason in his hart it did profit him nothing but the deuill by and by exercised more the power and authority ouer him This is declared by a great reason which of you is it that if you shoulde receiue your Lorde into your house woulde not with all diligence and care study to make cleane and adorne his house that he may receiue the Lord honestly much more he that shall receiue his Lorde and Sauiour into the house of his soule ought diligently to make cleane and decke his soule to cleanse it by the Sacrament of penance with sorrow and contrition of hart humbly purely and truely confessing his sinnes and receiuing due satisfaction and penance to adorne and decke the same with the purple or rich aray of deuotion that the hart being so purged and adorned with feruent desire he may come to that most holy Sacrament whereby God reconcileth all the world vnto him Wherfore the most sacred Synode admonisheth exhorteth and commandeth that all Priests shoulde diligently exhort admonish the people and that they should vse all their care indeuor that no man come to that most blessed sacrameÌt except he be duely prepared with great reuerence deuotion least that which is receiued for the saluation of the soule redounde to the condemnation through the vnworthy receiuing thereof Moreouer Doctours do say that the custome of communicating vnto the people only vnder the kinde of bread was reasonably introduced by the Church holy fathers for reasonable causes specially for the auoiding of ij perils of errour and vnreuereÌce Of errour as to think that the one part of Christes body were in the bread the other parte in the cup which were a great errour Of vnreuerence for so much as many things may happen as wel on the part of the minister as on the part of the receiuer As it is said that it happened wheÌ as a certaine Priest carieng the Sacrament of the cup vnto a sicke man wheÌ he should haue ministred he found nothing in the cup beeing all spilt by the way with many other such like chaunces We haue heard moreouer that it hath often hapned that the Sacrament consecrate in the cup hath not bin sufficieÌt for the number of communicants whereby a new consecration must bee made which is not agreeable to the doctrine of the holy fathers and also that oftentimes they do minister wine vncoÌsecrate for consecrate wine which is a great perill By this meanes then it shall be brought to passe that if you will effectually receiue the vnity peace of the Church in all other things besides the vse of the Communion vnder both kindes coÌforming your selues to the faith order of the vniuersall Church you that haue that vse and custome shall coÌmunicate stil by the authority of the Church vnder both kindes and this Article shall be discussed fully in the sacred Councell where you shall see what as touchyng this Article is to be holden as an vniuersall veritie and is to be done for the profite and saluation of the Christian people all things being thus throughly handled then if you perseuere in your desire that your Ambassadors do require it the sacred Councell will grant licence in the Lorde vnto your ministers to coÌmunicate vnto the people vnder both kindes that is to say to such as be of lawfull yeares discretioÌ and shall reuerently deuoutly require the same this alwaies obserued that the ministers shall say vnto those which shall communicate that they ought firmely to beleeue not the flesh only to be conteined vnder the forme of bread and the bloud only vnder the wine but vnder each kinde to be whole and perfect Christ. Thus hetherto we haue declared the decree of the Councell As touching the other doubts questioÌs which were afterward moued by the maisters Prelates of Boheme the Ambassadours of the Councell answered thus First they sayd that it was not the meaning of the sacred Councell to suffer the Communion vnder both kindes by toleration or as the libell of diuorsemeÌt was permitted to the Iewes for so much as the Councell intending euen to open the bowels of motherly charity and pity vnto the Bohemians and Morauians doth not meane to suffer it with such kinde of sufferance which
done in the premisses at the day and place aforesayd or that he which hath so executed our commaundement do so certifie vs by his letters Dated at our Manour of Lambeth the xxij day of October an 1457 and in the 4. yeare of our translation This citation being directed the Byshop vpon the suÌmon thereof was brought or rather came before the iudges and Bishops vnto Lambeth where the foresaid Thomas the Archbishop with his doctors and Lawyers were gathered together in the Archbishops Court. In which conuention also the Duke of Buckingham was present accoÌpanyed with the Bishop of Rochester and of Lyncolne What were the opinioÌs and articles agaynst him obiected after in his reuocatiou shall be specified In his answering for himselfe in such a company of the Popes frendes albeit he coulde not preuayle notwithstanding he stoutly defending himselfe declared many thinges worthye great commendation of learning if learning agaynste power coulde haue preuayled But they on the contrary part with all labor and trauel extended themselues either to reduce him or els to coÌfound him As here lacked no blustring wordes of terrour and threatning so also many fayre flattering wordes and gentle persuasions were admixt with al. Briefely to make a short narration of a long and busy trauers here was no stone lefte vnturned no wayes vnprooued eyther by fayre meanes to entreat him or by terrible manasses to terrifye his mind till at the length he being vanquished and ouercome by the bishops began to faynt and gaue ouer Wherupon by by a recantation was put vnto him by the Byshops which he should declare before the people The copy of which his recantation here foloweth ¶ The forme and maner of the retractation of Reynold Pecocke IN the name of God Amen Before you the most reuered Father in Christ and Lorde the Lorde Thomas by the grace of God Archbishop of Canterbury priuate of England and Legate of the Apostolicke sea I Reynolde Pecock vnworthy Bishop of Chichester do purely willyngly simply and absolutely coÌfesse and acknowledge that I in times past that is to say by the space of these 20. yeares last past and more haue otherwise conceiued holdeÌ taught and written as touching the Sacramentes and the Articles of the fayth then the holy Church of Rome and vniuersall Church and also that I haue made written published and set forth many diuers pernitious doctrines bookes workes writings heresyes contrary and agaynst the true Catholicke and Apostolicke fayth contayning in them errours coÌtrary to the Catholicke fayth especially these errours and heresies here vnder written 1. First of all that we are not bounde by the necessitye of fayth to beleue that our Lord Iesus Christ after his death descended into hell 2. Item that it is not necessarye to saluation to beleeue in the holy Catholicke Church 3. Item that it is not necessary to saluation to beleue the communion of Sayntes 4. Item that it is not necessary to saluation to affirme the body materially in the Sacrament 5. Item that the vniuersall Churche may erre in matters which perteyne vnto fayth 6. Item that it is not necessary vnto saluation to beleue that that which euery generall Councell doth vniuersally ordeine approue or determine should necessaryly for the helpe of our fayth and the saluation of soules be approued and holden of all faythfull Christians Wherfore I Reynold Pecocke wretched sinner which haue long walked in darckenesse and now by the merciful disposition and ordinaunce of God am reduced brought agayne vnto the light and way of truth and restored vnto the vnity of our holy mother the Church renouÌce and forsake all errors and heresyes aforesayd Notwithstanding godly reader it is not to be beleued that Pecocke did so geue ouer these opinions howsoeuer the wordes of the recantation pretend For it is a pollicy play of the bishops that when they do subdue or ouercome any maÌ they cary him whither they list as it were a youÌg Stere by the nose and frame out his words for him before hand as it were for a Parate what he should speake vnto the people not according to his owne will but after theyr lust and fantasy Neither is it to be doubted but that thys Bishop repented him afterward of his recantation which may easely be iudged hereby because he was committed agayn into prison deteined captiue where as it is vncertaine whether he was oppressed with priuy and secret tyranny and there obteined the crown of Martyrdom or no. The Dictionary of Thomas Gascoigne I haue not in my handes present But if credite be to be geuen to such as haue to vs alledged the booke this we may finde in the 8. Century of Iohn Bale chapter 19. that the sayd Thomas Gascoigne in his third part of his sayd dictionary writing of Reinold Pecocke maketh declaration of his articles coÌteining in them matter of sore heresy First saith he Reynold Pecock at Paules crosse preached openly that the office of a Christen Prelate chiefly aboue all other things is to preach the word of God That mans reason is not to be preferred before the Scriptures of the old and new Testament That the vse of Sacraments as they be now handled is worse then the vse of the lawe of nature That Byshops which buy theyr admissions of the Bishop of Rome do sinne That no man is bound to beleue and obey the determination of the Churche of Rome Also that the riches of Bishops by inheritage are the goods of the poore Item that the Apostles themselues personally were not the makers of the Creed that in the same Creede once was not the Article he went downe to hell Item that of the foure senses of the Scripture none is to be taken but the very first and proper sense Also that he gaue litle estimation in some poyntes to the authority of the olde Doctors Item that he condemned the wilfull begging of the Friers as a thing idle and needles This out of Thomas Gascoigne Leland also adding this moreouer sayth that he not contented to folow the Catholicke sentence of the Churche in interpreting of the Scripture did not thinke soundly as he iudged it of the holy Eucharist At length for these and suche other Articles the sayde Reynold Pecocke was condemned for an hereticke by the Archbishops and Bishops of Rosse Lyncolne and Winchester with other diuines moe Wherupon he being driueÌ to his recantation was notwithstanding deteyned still in prison Where some say that he was priuily made away by death Halle addeth that some say his opinions to bee that spirituall persons by Gods lawe ought to haue no temporall possessions Other write that he sayde that personall tithes were not due by Gods lawe But whatsoeuer the cause was he was caused at Paules Crosse to abiure and all his bookes brent and he himselfe kepte in his owne house during his naturall life I maruell that Polydore of this extremity of
siege After this discomfiture the saying is that Amurathes to keepe his vow made before after his victory at Uarna gaue himselfe into a religious order liuyng a contemplatiue life with certaine other Priestes ioyned vnto him in the forest of Bithynia renouncing the gouernement of his realme to the handes of Haly one of his Princes for thou must vnderstaÌd good Reader that the Turkes also be not without their sondry sectes of Religion no more then we Christians are without our Friers and Monkes In the meane tyme while Amurathes this Turkishe tyraÌne was cloystered vp in his Monkish Religion Ioannes Huniades in the kyngdome of Hungary and Castriotus Scanderbeius in Grecia kept great styâre against the Turkes By reason wherof Amurathes was takeÌ againe from his Monkish vow and profession brought agayne into the field For first Huniades had rescued the whole couÌtrey of Hungary and had propulsed moreouer all the might of the Turkes farre froÌ Seruia And although the peuishe practise of Grgins Prince of Servia had oft tymes disclosed his counsailes vnto the Turkes whereby twise he was brought in daunger yet notwithstandyng through the Lordes gracious protection he was preserued and deliuered by the sayd George vnto the Hungarians agayne after that manfully vaÌquished the Turkes so that they had no resting place about those parts of Seruia and Bulgaria so long as he liued On the other side in Grecia Castriotus ScaÌderbeius so foyled the Turke in defence of his couÌtrey Epirus and Macedonia and kept Amurathes so short that not ouely he was not able to wynne any great Towne in all Epyrus but also commyng from Epyrus in the straites was so intaÌgled by Castriotus that he was forced to geue battaile In the which battaile he was so vanquished most part of his army slayne that for grief and sorrow conceaued he fallyng into a rauyng sicknesse was traÌsported out of his pauillon vnto Adrianople and there in fury madnesse dyed after he had reigned 34. yeares which was about the yeare of our Lord. 1450. This Amurathes first ordained the order of Ianizarites Which were the men children of such Christians as he conquered tooke captiue whom he forced to renounce the faith of Christ wherein they were Baptized brought them vp in Mahumetes law exercised them in the same feates of warre as he did his owne people and after that they came to mens estate he named them Ianizari that is to say souldiours of a straunge countrey and made them to garde his person They weare on their head is stead of an helmet a white attire made of the grossest sort of woll and in so manifolde aboute their head that it can not bee pierced with a sword It haÌgeth downe on the backe with a taile and before on the forehead it is garnished with golde and siluer They were woont to vse bowes and launces in the fielde but nowe they vse dagges as oure horsemen do At the first institution there were but 8000. in theyr garrison but now they be twise so many This of all bondage and seruitude that the Christians suffer vnder the Turke is most intollerable and greatly to be of all true Christians lamented For what can godly mindes behold more to their griefe then to see their children pulled from the faith of Christ wherein they were baptised and by whose bloud they should eternally be saued and to be instructed and nourished with the blasphemous doctrine of Mahumet and to be professed enemies of Christ and hys Churche to make warre against heauen and to perish euerlastingly And finally what a lamentable thing is it to see and beholde our owne children borne of our owne bodies to become our mortall and cruell enemies and to cut our throtes with their owne hands This seruitude of minde is farre greater then death it selfe which if oure Princes would well consider it would cause them the rather to agree and bende their whole force and power against this cruell enemy ¶ Mahumetes second the ix after Ottomanus AMurathes left behind him three sonnes Mahumete borne of the daughter of Despota Prince of Seruia being twentie yeares of age the second sonne called Turcines the third named Calepinus This Turcines being an infant and but eighteene moneths old was strangled at the commandement of the Turke by his seruant Moses himselfe being there present and beholding the horrible murther And when Moses the executour of the murther had desired him not to pollute his handes with the bloud of his brother he answered that it was the manner of all the Ottoman Turkes that all the other breethren being destroied none should be lefte aliue but one to gonerue the Empire Wherefore Moses was commaunded by the tirant there presently and in his sight to kill the infant This horrible fact when the mother of the childe vnderstoode she crieng out and almost mad for sorrowe cursed the tirant to his face But he to mitigate the rage of his mother at her request being desirous to be reuenged vpon the executour of her sonnes death deliuered the said Moses bound into her hands who then in the presence of the tirant thrust him to the hart with a knife and opening his side tooke out his liuer and threw it to the dogges to be deuoured The third sonne called Calepinus which was but sixe moneths old the foresaid Amurathes his father commended to the custody of Halibassa one of his Nobles who to gratifie and please the tirant betraied the infant brought him vnto him and thereupon he at the tirants commandement was strangled Some affirme that in the stead of Calepinus another child was offered vnto the tirant and that Calepinus was conueied to Constantinople and after the taking of Constantinople was caried to Uenice and then to Rome to Pope Calixt where he was baptised and afterward came into Germany to Fridericke the Emperour and there was honorably enterteined kept in Austrich during his life Where note how the mercifull prouidence of God whom he list to saue can fetch out of the diuels mouth And note moreouer touching the foresayde Halibassa the betraier of the infant how he escaped not vnreueÌged For Mahumet vnderstanding him to be a man of great substance and richesse thorough forging of false crimes with great torments put him to death to haue his richesse for this tirant was geuen to insatiable auarice Thus this bloudy Mahumete began his regiment with horrible murther after the example of other cursed tirants his predecessours Although this Mahumete notwithstandyng that hee came of a Christen mother being the daughter of Despota prince of Seruia and by her was brought vp and instructed from his childhood in the precepts of Christian religioÌ and maners yet he soone forgetting all gaue himselfe to Mahumetes religion and yet so that he being addicted to neyther Religion became an Atheist beleeuing and worshipping no God at all but onely the Goddesse of
hys owne promises Saluation standeth sure and certayne by Gods promise The place of S. Paule Rom. 4. expounded The 4. inconuenience The 4. principle aboue recited broken Ex Lindano in Epitome doctrinae Euangelicae The first errour of the Papistes touching good workes Hosius in 2. tom confessionis Cap. 1. The second errour of the Papistes in the doctrine of good workes Fayth the roote and cause of good workes Workes are not to be called good but by reason of fayth The office of fayth to iustifie The effect of fayth to bring forth good workes Fides per dilectioneÌ operans Gal. 5. The 3. errour of the Papistes touching the end of the law good works The end of the law and good workes peruerted Thom. Aquinas Hosius in 2. tom conses Cap. 1. The diuers opinions of their Catholicke Papistes how faith iustifieth The Popes doctrine agaynst the principles of Scripture The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law Agaynst the pâinciples of Scripture Precepteâ and Counsayles Workes of supererogation Mens traditions preferred before the workes of Gods law Agaynst the principle of Scripture Erroneous doctrine of the latter Church of Rome concerning ãâã Original sinne ãâã it is Fomes peccati Concupiscentia Original sinne ââânuated False doctrine of the latter Church of Rome touching penaunce Contrition Confession Satisfaction True doctrine of repentaunce by the scripture Partes of repentance 1. Contrition 2. Fayth 3. New obedience The blinde ignoraunce of the popes Church in not distincting the law from the Gospel A Babilonicall confusion in the Popes doctrine What difference the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law Papistes deuide the law into the law of nature the law of Moses and the lawe of Christ. The Popes Churche blinde in the office of Christ. The time of the law and time of the Gospell distincted Malediction of the law ceaseth in Christ. The vse of the law remayneth Christ and the law can not raygne together Ephes. 4. The power of the law is for a time The power of Christ is eternall Rom. 8. Colos. 2. The malediction of the law geueth place to Christ. The curse of the law is crucified and shall neuer rise agayne Rom. 7. Rom. 6. To be vnder the law and vnder grace expounded What is to be vnder grace Psal. 31. Act. 10. One remedy for remission of sins and no more Auriculer confession no remedy for remission of sinnes Remission of sinnes standeth vpon a generall cause and not particular The law crucifieâ by Christ. ãâã meaneth Obiection Aunsâââ The cause of remission eueâ one and perpetuall The promise of remission euer perpetuall Remission of sinnes freely promised without limitation of time or number The meanes whereby remission is promised is onely fayth The wordes of promise free and absolute Act. 10. Mans infirmitie impayreth not the grace of Christ but augmenteth it 2. Cor. 12. Rom. 5. Foure thinges concurre in remissioÌ of sinnes The Popes errours touching remission of sinnes detected What inconuenience riseth for Jacke of distinction betweene the law and the Gospell Erroneous doctrine of the papistes concerning free will Meritum de congruo Meritum de incongruo False doctrine concerning inuocation Mediator of intercession Mediator of saluation Christ a continuall Mediator by the doctrine of S. Paule Rom. 8. Christ onely being our Mediator of saluation what needeth any other Mediation of Sainctes Saluation falsely attributed to the blessed Virgine Idolatrous adoration of Reliques and Sacramentes Prophanation of the Lordes Supper False mâlting by Masses False doctrine touching Sacramentes The number Caââe finall The operation The application of Sacramentâ Errours and abuses in Baptisme Baptising of Belles False doctrine of the Popes Churche concerning the Lordes Supper Idolatry coÌmitted to the Sacrament The Sacrament turned to an Idole ChauÌging Worshiping Offering Eating Burning the body of Christ in the Sacrament of the Altar Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7. 1. Tim. 3. 1. Tim. 4. Leuit. 18. Single life be it neuer so impure preferred before Matrimony The third part of christendome stopt by the Popes law to marry the Popes doctrine agaynst Priestes maryage and their Children The third part of the yeare exempted froÌ the mariage Mariage within the fift or sixt degree by the Popes law Gossippes inhibited to marry by the Popes law What inconueniences come by restrayning of mariage The corrupt doctrine of the Popes Churche concerning ciuile rulers and magistrates Rom. 13. The Phantasies and Antiques of the popes Churche concerning Purgatory Ex Thom. Mono alijs Manifest defection of the Popes Church from the olde fayth of Rome Contrarietie betweene the Religion of Christ and of the Pope briefly noted Christes doctrine is wholly spirituall No outward thing is required in Christes doctrine to make a Christen man but onely Baptisme and the Lordes Supper All doctrine of the Pope standeth onely in outward things A Christen man defined after the Popes doctrine Corporall exercise serueth to small profite Two thinges in this history chiefly to be noted The world The kingdome of Christ in this world The visible Church The Church of Christ deuided in two sortes of people Euseb. Lib. 1. cap. 1. Gods punishment for refusing the Gospel Tiberius Casar moueth the Senate to haue Christ receaued Christ refused of the Senate of Rome The vayne cause why the Senate of Rome refused Christ. Tertul. Apol. cap. 5. Euseb. lib. 2. cap. 3. The Senate and Citie of Rome plagued for refusing of Christ. Ex Suet. in vitae Tiberij Christ suffereth and riseth agayne An. 34. Sainct Paul conuerted An. 35. An. 39. Caesar. Caligula Caligula commaunded hys image to be set vp in the Temple of Hierusalem The abhomination of desolation standing in the holye place Herode miserably dyed in banishment Gayphas deposed An. 43. Ex Gotfrido Viterbiensi part 25 Claudius Nero. An. 56. Domitius Nero. The horrible wickednes and crueltie of Nero. Peter and Paule suffered for Christ. An. 69. Vespasian Emperour and Titus his sonne The destruction of the Iewes A note for all Realmes to marke The Romanes in contemning Christ punished by their owne Emperours Examples of the ãâã plague of God vpon the Romaine Emperours persecuting and resisting Christ till the time of Constantine Tiberius ãâ¦ã Neââ Galbe Ottho Vitelius Titus Domitian Commedus Pertinax Iulianas Seueras Gera. Bassianus Macrinus Deadânerus Helagabâlus Alexande Seuerus Maximinus Maximus Barbinus Gordianus Philippus Decius Gallus Volusianus Aemilianus Varelianus Galienus Aurelianus Tacitus Florinus Probus Carus Dioclesianus Maximianus Galerius Maximinus Maxentius Licinius Brittaines Gildas Wickliefe and hys bookes condemned and brent for an heriticke after hys death Gods benefites toward England A caueat for England S. Steuen the first ring leader of all Christes Martyrs S Iames the Apostle brother of Iohn Martyred Act. 12. Hist. Eccle. lib. 2. cap. 9. Ex clemente Septimae Hypolyposeon A notable conuersion of a
and Martyr Serapion Martyr The last punishment of God tuâning the cruelty of aduersaries vpoÌ them selues Iulianus Martyr A certayne souldiour Martyr Macar a blessed Martyr Epimachus Alexander with foure woemen Martyrs Ammonarion Virgine martyr Mercuria Dyonisia Martyrs Heron Ater Isidorus Dioscorus Martyrs Nemesion Martyr Theââeââ the olde tyme amongst the ãâã burned Ammon Zenon Ptolomeus Ingenuus Theophilus Martyr cââfessours A notable example ãâã Christian courage in confessing Christ. Ischyrion Martyr Cheremon Martyr Cheremon a Byshop had a wife Euseb. lib. 6. cap. 40.41.42 The Epistle of Dionysius AlexaÌd to Germanus This Germanus was a Byshop in that tyme whiche charged Dionysius for hys flyeng persecution agaynst whoÌ he purgeth hymselfe God willed Dionysius to flee in persecution * Ergo Byshops then had wiues and Children The prouidence of God in preseruing hys The story of the deliueraunce of Dionysius and hys fellowes Dionysius Gaius Faustus Petrus Paulus deliuered froÌ the Centurion and the souldiours Ex Euseb. lib. 6. ca. 40. Lib. 7. cap. 11. Ex Niceph. Lib. 5. cap. 27. Christophorus Martyr The fable of great S. Christopher Meniatus Agatha Martyrs Ex Bergomens Lib. 8. Eâ Martyrologio Adonis Martyrs wandring in mountaynes Fourty Virgines Martyrs Tryphon Martyr Maximianus Malchus Martinianus Dyonisius Ioannes Serapion Constantinus 7. Martyrs The fable of the awaking of these seuen martyrs Ex Vincent Nicepho Erfordiens A souldiour martyr Ex Hierony in vita Paulâ Eremita A notable example of a chast souldiour byting of hys toung and spitting it in the face of an harlot A like example of chastitie betweene two Christians Ex Ambr. lib. 2. de virgin Theodora Didimus Martyrs Agathon Martyr Paulus Andreas Martyrs Iustinus Nicostratus Portius Martyrs Abdon SeÌnas Martyrs Secundianus Verâanus Marcellianus Martyrs Ex Vincent lib. 11. cap. 51. Ex libro Bedae de Temporibus citante Henrico de Erfordia A briefe Cataloge of diuers which suffered vnder Decius ex Beda Children Martyrs Ex vincent lib. 11. cap. 52. Such as reuolted and fell in this persecution Serapion Ex Euseb. Lib. 6. cap. 44. * Note here the Sacrament to be called the Eucharist and not the body of Christ. The holy Eucharist in time of great neede and distresse committed to a boy The repentance and reconciliation of Serapion The goodnes of God shewed to Serapion Ex Henr. de Erford A terrible example of denying shewed vppon Nichomachus Dionysius ad Fabium Cyprianus Serm. de lapsis The weaknes of christians denying their fayth Examples of God hys punishment after denial The sacrament called bread of S. Cyprian De lapsis Cyprianus Lib. de mortalitate A notable voyce of God to a Priest of Carthage The occasion and rising vp of Nouatus heresie Cornelij Epist. ad Fabium ex Euse lib. 6. cap. 43. The meaning of Cyprian opened writing of one Bishop onely to gouerne in a Catholicke church falsely wrasted of the Papistes for the Papacy Ex Euseb. Lib. 6. cap. 43. * Note here the Sacrament of the body to be called bread Euseb. lib. 6. Cap. 43. Nicepho lib. 6. ca. 3. The latine translatioÌ of Eusebius corrupted by ChristosersoÌ Lib. 6. ca. 43. Maximus Vrbanus Sidonius Celerinus confessors Ex Cypr. Lib. 3. Epist. 3. Moses Martyr A Synode at Rome An. 255. Cornelius Byshop of Rome and Martyr Byshops were chosen then not without the voice of the people A censure of the decretall Epistles of Cornelius The constancie of Cornelius in hys tryall Cyprian Lib. 1. Epist. 1. Cornelius accused for writing letters to Cyprian Plumbatis cadi Cornelius Martyred Aurelius Martyr Mappalicus Martyr The death and destruction of Decius Orosius Lib. 7. Cap. 14. The iust reuenge of God agaynst persecutours The iust punishment of God vpon the Heathen multitude for persecuting his people The plague and hand of God The brotherly loue and piety among the christians shewed in the time of plague A terrible pestilence raygning through all the Romaine Monarchy Cyprianus Lib. de mortalitate Gallus and Volusianus Emperours Anno. 255. The first banishment of Cyprian The Byshops and Priestes condemned to metals Nemesianus Felix Lucius Byshops condemned for the name of Christ. * That is iâ the passion of hym that dyed on the tree S. syprian exhorteth and confirmeth the Christian Martyrs Cypr. lib. 3. Epist. vlt. The Christian mans sacrifice Cypr. lib. 4. Epist. 1. Seagrius Rogatianus Martyrs Sapien. 3. Cyprian Lib. 3. Epist 6. Lucius Byshop of Rome banished An. 256. The Epistle decretall of Lucius Bishop The ordinaunces of Lucius The poÌpous stile of the Church of Rome Dist. 81. Ministri Ministers restrayned from their own wiues Eusebius and Damasius vary in time Lucius Byshop of Rome martyr Stephanus Byshop of Rome martyr The censure of the decretall Epistles and ordinaunces of Stephanus No Byshop ought to be accused after he be expulsed before he be restored agayne The number of the poore found at Rome by the Church goodes Primates Metropolitanes Archbishops I awfull to appeale to Rome Vestiments and holy vessels seruing for the aultare Byshops banished in the time of Gallus Gallus and Volusianus Emperours slayne Emelianus Emperour three monethes Valerianus and Gallienus hys sonne Emperour Persecution ceased for a tymâ The good beginning of Valerian Ex Dionysio citante Euseb. Lib. 7. cap. 10. Nicepho Lib. 6. cap. 10. Wicked counsell What euill it doth The eight persecution Anno. 259. The chiefe executours of this persecution The speciall causes of this persecution Cypria Lib. 4. Epist. 4. The sinnes of the Christians cause of persecution Discord and deuision among the brethren Psal. 67. A vision foreshewing persecutioÌ to come Cyprian Lib. 4. Epist. 4. Our sinnes geue SathaÌ power agaynst vs. An other reuelation shewed to S. Cyprian Spare dyet and sober drinke conuenient in Christian bishops The peace of the Church to come foreshewed by the Lord. Crimes and causes faââely layd to the Christians The Apology of Cyprian for the Christians Cypria contra Demetriaenum Cypria de idolorum vanitate The countrey and education of Cyprian The conuersion of Cyprian Cyprian made first Priest then Byshop of Carthage The vertues of Cyprians lyfe described The care of Cyprian toward the afflicted brethren The modesty of Cyprian in conferring with hys fellow brethren Visions coÌcerning the troubles and peace of the church recited and expounded by Cyprian before pag. 67. Cyprian meeke and pacient Cyprian a great reader of Tertullian The second banishment of Cyprian The apprehension of Cyprian The martirdome of Cyprian Anno. 259. The books of Cyprian The iudgement of Austen vpon the bookes of Cyprian August contra Cresconium Lib. 12. cap. 32. Sentences of Cyprian collected Ex Vincent Lib. 12 ca. 63. The place of scripture expounded Eleemasina ab omni peccato morte liberat Yob 4. Ex Cypri Lib. 4. Epist. 2. Twelue 2. buses in the lyfe of man noted out of Cyprian The learning of Cyprian âoyned with hys blemishes The faulte of Papistes to make to much of euery thing How farre
confirmation of the Emperour Pope Clemens the. 2. Pope Damasus the 2. Pope Leo the 9. Concilium Moguntinum Nauclerus Crantz Alb. Cranz Saxo. lib. 4. Cap. 45. Pope victor the 2. Concilium Florentinum Pope Stephan the ix The Church of Millan first brought vnder the Church of Rome The Emperour accused of heresie Hildebrand sent in commission for simonie Hildebââââ beginneââ to stune Pope Benedictus 10. Pope Nicolaus the 2. Two Popes together at Rome Pope Benâ vnpopeth himselfe The glose of the popes decrees ââfuted Concilium LateranuÌ Anno 1059. Dist. 23. cap. In no. A terrible curse of Pope Nicolaus Berengarius driuen to recantation Transubstantiation brought into the Church Nauclerus Platina Eneas Sil. Potentia papa Coactina standeth not with the Gospell Anno. 1062. Henricus 4. Emperour The Popes curse compared to Domicianus thunder Aldredus Archbishop of Yorke Tostius how he perswaded the Pope Cadolus a Lombard made Pope by the Emperour Pope Alexander the .2 Two battayles betwixt two Popes for S. Peters seate Concilium MantuanuÌ Alleluya suspended in the time of Lent A decree that no secular man should geue a spirituall promotion Benno Cardinalis Pope Alexander knockt about the paâe by Hildebrand Psal. 43. Gene â4 Exod. 32. Nume 25. Actes 5.8 Deut. 33. The ignoraânce and superstition of the tyme of K. Edgar noted The doctrine of iustification vnknowne Iustification by fayth in Christ. S. Dunstanes harpe vpon the wall fast by a pinne did hang â Without mans helpe with lye and all and by it self did twangâ William Conquerour Anno. 1067. A blasing staire Tribute Rebellion Erle Marcarus and Eerle Edwyne Edgar Atheling with hys mother ij sisters Margaret and Christian fled into Scotland New king new lawes King William forsworne in abolishing King Edwardes lawes Yorke with the minster of S. Peter brent The north countrey wasted Horrible famine in the north partes Slaughter of Northumbland men Scots subdued to K. William The continuall affliction and disquietnes of this Realme of England Fiue conquestes which haue bene in this Realme Romaines Scots and pictes Saxons Danes Normandes Ex Henr. Huntington Lib. 6. Ex histor lornalens England afflicted and scourged for iniquitie The vision of K. Edward Englishmen scourged for their vniust oppression of the Britaines Englishmen iustly scourged for their vniust cruelty against the Normands Three thinges in this conquest to be noted Gods iust iudgement Lacke of succession Foreine mariage Anno. 1070. A councell holden at Winchester Might ouercommeth right Diuers Bishops Abbots and priours deposed in England Stigandus Archb. of Cant. depriued and the causes why Faire countenaunce not to be trusted A couetous Byshop Thomas made Archb. of York Lanfrancus an Italian Archb. of Canterb. The minster of Yorke builded The geuing of the palle Dist. 100 Cap. Prisca Dist. 100. cap. Nouit Ex Lib. grauaminum nationis Germanicae Iacobus Archb. of Mentz Eneas Siluius writeth to be 50. Bishoprickes n Germany Lucius the first king ãâã Britanie christened Theonus first Archb. of London Ex Chronâ Sigeberââ Douer the head citie Kent This was about 150. yeares after the comming of the Saxons Lancfrancus replyeth Thomas argueth Lancfrancus replyeth The dignitie of Cant. confirmed by priuileges Well replyed of an Italian If this similitude were formed into a silogisme neyther were the Maior true And specially the minor were vtterly false Order ãâã betwânâ ãâã ãâ¦ã Canterbury ãâã Thomas ãâã of Yorke A letter of Lanfrancus sent to Pope Alexander Byshops seates translated into England Dorobernia and Canterbury takeÌ both for one A councell holden at London and what were the actes thereof Bishops of England about to driue out Monkes and to place priestes agayne in their steede Opus Scintillarum Lanfranci Anno. 1074. Hildebrandus seu Gregor 7. Hildebrand the cause of all this stoutnes and pride in prelates The obedience of Bishops in auncient tyme to Emperours What Popes haue done Popes ãâã then Princes Fridericus primus shent for holding the Popes left stirrup Ex ãâã no alâs Gregory 7. Ex ãâã The state and maner of the olde Church in tymes past Reuerend and obedience in old time geuen to princes The maners and vertue of the forefathers described The ambitious presumption of Hildebrand Ex Auentino qui inuenit in instrumentis donationuÌ Priestes wiues called praesbiterissae in old chapter seales Hildebrand a mortall enemy agaynst Priestes mariage Priestes maryage made heresie Ottho Bishop of CoÌstance Ottho cited to appeare for suffering priestes with their lawfull wyues The Pope dispenseth for disobedience Three thinges enacted by Hildebrand Here commeth in the vow of chastitie The Clergy of Fraunce repugning for deuorcing from thââ wyues Byâhop of Mentz Ex Lambeyto Scafâabut gensi in Histo. Germanorum The Priestes of Germany stout agaynst the popes vnlawfull proceedinges Single priesthoode how it began Eâemples of ãâ¦ã and ãâ¦ã Ex Benno Cardinali Pope Hildebrand forsaken of diuers of ãâã Cardinals Pope Hildebrand compelleââ the Bishopâ and priestes of Rome to sweare vnto him Pope Hildebrand vnorderly made Pope The Emperour wroÌgfully excommunicated The Popes chaire brake vnder him as he rose to excommunicate the Empeperour The Pope deuideth the vnitie of the Church Of this miracle we read in no approued history The pope hyreth one to slay the Emperour Hildebrand casteth the sacrament of the Lordes body in the fire because it woulde geue him no answere The Pope a false prophet The Pope seeketh agayne to murther the Emperour The Pope by hys own mouth condemned for an heretick The Emperour preserued by the power of God froÌ the Pope A suttle shift of Hildebrand to saue hys lying prophesie Three persons before they were conuict put to execution by Hildebrand agaynst all law Centius taken by the Pope and put into a barrell of nayles The Pope taken of Centius Centius executed by the pope contrary to pâomise and fayth The villany of the pope in killing a widowes sonne whiche before had done hys penance Another letter of Benno A deuilish practise of Hildebrand in setting the Bishops agaynst the Emperour The Emperour caused by Hildebrand to accuse himselfe The great patience of the godly Emperour MeÌdaciuÌ quid Pope Hildebrand a worker of sorcery and coniuring Much ãâã made of Peters throne ãâã his life they let alonâ Hermaâââ excommunicate of HildebraÌd Centius Hildebraââ cast in the tower Guibertââ Archbishop of Rauennâ The counsell of Wormes agaynst the Pope The counsel of Rome against the councell of Wormes Henricus the Emperour excommunicated by Hildebrand Ex Platiââ Maâke this ãâã papistes that âay the Pope cannot erre The pope threatneth kindenes of S. Peter Quis tulerit gracchos de seditione querentes luuen The Saxons take the popes part agaynst the Emperour Peace disturbed through wicked counsell A wonderous submission of a valiaunt Emperour to a vile Pope Notable patience in a noble Emperour Proud conditions of the Pope Pope both accuser and iudge Here the beast of the Apocalips appeareth in his colors The
prison and after burned at Auinion Anno. 1354. Ex Ionn Prosiardo volu 1. cap. 211. Ex scripta Godfri de Fontanis A contention in France betwene the Prelates and the Friers there A sermon of the Bish. of Byters to the students of Paris agaynst the Friers That is the Dominicke Friers and the Franciscane Friers The constitution of Pope Innocent 3. Omnis vtriusque sexus The Friers priuilegies proued contrary to the Popes constitution The Bish. Ambianensis Friers ought not to preach in Churches without special licence of them to whom the church belongeth The Friers reply against the Prelates Herode and Pilate were made friends in crucifying of Christ. An other sermon against the Friers Bishop Ambianensis In veritates c. Veritie in three partes consisteth The Friers proued with a lye The Friers priuilegies confuted in disputation at Paris A seditious commotion betweene the townes men and the scholers in the vniuersitie of Oxforde Procession for peace The holie procession would bring no peace TransubstaÌtiation will not helpe in time of need A conquest of the scholers of Oxforde The vniuersitie of Oxford dissolued for a tyme. The towne of Oxford interdicted Chaunted to the Commissary of Oxford to haue the al ife of bread and ale and other priuilegies aboue the Maior of the towne An holsome decree of a good Archb. not to abstaine from bodely labour vpon certaine holy dayes A parliament Simon Sudbury Archb. of Cant. The Nuns of S. Bridges order This Ladye Blanch was Duckesse of Lancaster Dead men excommunicated by the Pope The Popes messengers hanged The feast of the speare and of the holy nailes En histor Criekladensis 46. Bonifacius 25. An vntruth in Polyd. Virgil. This Adam Mirimouth was compiler of the story of K. Edw. The first great plague in England The vestmeÌts wherin S. Peter sayd Masse or els the papists doe lye Canterbury Colledge builded in Oxforde The conclusion of this booke Antichrist in his pride The loosing out of Sathan The fift booke The yeares and tyme of loosing out Satan examined Apoc. 10. The place of the Apocal 20. Expounded for the loosing out of SataÌ What the loosing of Satan doth meane in Scripture Three reasons The first reason The 2. reason The 3. reason Apoc. cap. 13. Xlij monethes in the Apocal. cap. 13. examined What time Satan was tied vp About what time and yeare Satan was let out by the couÌt of the Apocalips The ceasing of persecution in the primitiue church The binding vp of Sathan The time of losing of Sathan The time of Antichrist examined Verses prophesying of the comming of Antichrist The argument of the bookes after folowing Anno. 1360. A brief rehearsall of faythfull learned men which withstood the proceedings of the Pope The author of the plowmans prayer not knowne An olde booke intituled the ploughmans prayer written as seemeth about Wickliffes tyme. The complaynt of Esal applied to these times * Forward that is couenant The law of Christ standeth on two partes * Amid Paradise that is in the middest of Paradise Abraham * Held him forwarde that is kept promise with him Gods loue to man Feile times that is oft tymes Special precepts or lessons of the Gospell Christes sheepe stopped from cleane water compelled to drinke puddel * Syth that is afterward * Binemen that is take away * Herying that is worâhipping The honouring of God standetâ in iââ âhingââ * Nemeth that is taketh Against anricular confession Sinnes forgiuen without âhrist * Heigheth that is exalteth Obiection of the priestes to maintain âhrist Answere to the obiection Penaunce for sinne is mans ordinance and not Gods Mischiefes that come by auricular confession Popish priestes charged wich Simony * Beth that is bee * By nemet's that is taketh away The Popâ breaketh the law of loue mercye The Pope would be a father but he beareth no loue To forsake the world is not to liue in ease from company True seruice of God staÌdeth not in long prayer but in keeping Gods commandements * Chargen that is they care for * Behited that is promised * Kunnen that is they can * Heryeth that is worshippeth Singing in churches falsly called Gods seruice Weping for sinnes better seruice then singing in church The order of pââestes not made to offer Christs bodie The sacrament of the body of the Lord abused * Fullen that is baptise Priests principally sent to preach not to say masse or to make the lords bodie He that speaketh Gods teaching is holden an heretike What inconuenience by the vnmaried liues of priestes He complainâth of the idlenes of priestes What is the true church of Christ. * To fore âhat is before * Herying that is worshipping * Heriers worshippers He complaineth of images in churches He coÌplayneth of false pastors that liue by their Booke but feedeth not them * Lesew that is pasture * Beth that is bee Against hirelings * Sweuens that is dreames * Bliue quickly * Meste most Popish priests neither reach themselues nor wyl suffer other beside theÌselues to teach * I hightest promised * Weâen know * Tweyne that is two * For that i but. He complaineth for punishing litle faults and to lât great faulâes escape If he be an heretike that breaketh mans lawe what is the P. that breaketh Gods lawe A leud maÌ that is a lay man Against the canon law The popes lâw against Gods lawe in causing men to accuse themselues MoweÌ that is may Tooke kept that is tooke heede The breakyng of the popes lawe more punished then the breaking of Gods law For to that that is therfore Pilate more commended then the pope The Pope breaketh patience Christes vicare and his priestes will suffer nothing No temporall word geuen to Peter Thilk things those things faith commeth not by outward force Pope breaketh the rule of charitie of mercy and of patience Or then before that The P. breaketh the law of swearing Nole 1. would not Seruant of seruants the popes stile abused Thralles that is to say bond men Pride of priests Meekenes commended in Ministers Vicar in earth not tollerable in the pope Sweââens that that is dreames Mastership and Lordship in Preachers False glosers Nele that is will not Pouertie of Christ not folowed Couetise Pouertie counted sâlly Nele thââ will not God is serued of the worst A lesson for them that haue goods well to spel them Seggen that is do say The pouertie of Christ rightly considered A poore kyng and a proud Vicar howe ioyne these two together Christ a seruant vpon earth the pope a Lord. The pope for his right and riches wil pleade fight and curse Propriety of goods here â not take away but charitie is required to helpe the neede of our neighbour The Pope a mainteyner of theeues and robbers Christ a good shepeheard in dâââe Comparison betweene the popes sheepheards and Christ. * But for that is but because * Within forth i. inwardly * Lesew
Kyng Henry 4. The Lorde Cobham in the begynning fauoured of kyng Henry the 5. The kynges displeasure procured agaynst the L. Cobham by popish prelates The L. Cobham obedient to the kyng The L. Cobham confâat in his fayth to the sentence of death The L. Cobham worthy the name of a Martyr The name of a martyr what it signifieth Calumnis Syr Roger ActoÌ knight M. Iohn Brown Esquire Iohn Beverley preacher Rob. Fabian proued with an vntruth An vntruth in Alanus Copus Praying and preaching in dicke corners a common thyng in time of persecution Ill will taketh all thinges to worst meaning An other vntruth in Alanus Copus An vnlikely tale The L. Cobham no traytor Alanus Copus pag. 833. lib. ââ Alanus Copus taken with an other vntruth Ex statuto Reg. Hen 5. an â cap. 7. The former ediof Acts and Mon. pag 175. The preface or preamble of the statute (A) A (B) B (C) C (D) D (E) E Here it appeareth at whose sute and supplication this statute was set forward as also the cause why AstiteruÌt reges Pharosaes (F) F (G) G (H) H (I) I (K) K (L) L (M) M Notes vpon the statute foresaide Prefaces before statutes not to be regarded in triall of truth Statut. an 2 Hen. 5. cap. 11. The preface âefore the âtatute DecoÌbureÌdo Ex fetussis astrumeÌtis False accusaââ no newes ãâã Christes âârch Example of Nemesion Martir pag. ââ Example of Cyprian pag. 69. Example of âââtine the Martyr Example of somelius ââsh of RoÌe pag. 65. Lawes and statutes âounded â false ãâã against the Chritians The persecuting statutes in the primitiue church and of the latter church coÌpared Feare hatred causers of persecution Vide supra pag. 48. The matter debared by recordes whether the L. Cobham and sir Roger Acton were traytors or not (A) A Rumors Congregations Insurrections Insurrection of the Lollordes against the king not lykely (B) B A slauÌder of the L. Cobham that he inteÌded to destroy Christen fayth Cyprian lib. 4. Epist. 2. (C) C The Lord Cobham falsely slauÌdered for intending to destroy the king How vnlyâe it is that the L. Cobham did rise against the king Examples what an heard matter it is to rise against the king The nobles against K. Henry 3. The noble against K. Edward 2. The nobles against K Rich. 2. The nobles against K. Henry 4. The insurrection of the L. Cobham against the king iudged by circuÌstace A rebellion âo be of â0 thousand and yet no countrey to â knowen ârom wheÌce they came it is not like Neuer was ãâã rebellioÌ of commons in England but the speciall couÌtrey from wheÌce they came was noted and knowen (D) D Another false reporte of sir Iohn Oldecastle that he inteÌded to kill all maner of estates in the realme (E) E An hard matter to destroy all policie and lawes of a land Obiection Aunswere Ex originals statut Hen. 4. cap. 15. The reason and cause how chroniclers oft times be deceiued Alanus Copus deceiued by his chroniclers Horat. arâ Poet. (F) F The body of the statute an 2. Reg Hen. 5. cap. 7. examined (G) G (H) H (I) I (K) K (L) L (M) M Iustice Stanford of the plees of the crowne lib. 1. cap. 33. The first procurers of this statute Practise of prelates to couple treason with heresie Alanus Copus pag. 833. lin 4. The wordes of Commission against the Lord Cobham B Examples of ãâã falseââ accused âor treasons A Ouâ Engliâh Chroniclers examined by the wordes of this Commission (B) B (A) A (B) B (C) C (D) D (E) E (F) F (G) G (H) H (A) A The first note concerning the date and day both âf the Commission of the verdicâe of the Iurers concurring on one day (B) B The secoÌd note of the names of the Iurers left out (C) C The 3. argumeÌt by making a Regent the king being not yet gone ouer (D) D The 5. argumeÌt by coÌtrarietie (E) E The 6. argumeÌt by the persons vnknowen (F) F The 7. argumeÌt by the vnskilfull penning (G) G The 8. argumeÌt by the date and tyme. (H) H The 9. argumeÌt by errour and wrong naming the Dukes (I) I The 10. note or argumeÌt by the absence of the partie The 11. note or argument The 12. note or argument The L. Coâ sir R. Actââ c. proued no traitoââ The 13. note or argumeÌt Aunswere to the allegation of Fabian Polydore and Hall c. Modestie commended in writers Two things to be obserued iâ story writers The ground of histories to be coÌsidered All thinges not true that be fouÌd in stories Wordes without probation are not sufficieÌt in story matters Chroniclers how farre and to what effect they serue Histories not rashely to be beleued The testimony of Fabian ãâã the ãâã Cobham âââmined The testimony of Rich. Belward for the L. Cobham Ex Regist. Epise Noruic Witnesses against the L. Cobham ãâã not togeather Fabian conuict of a manifest vntruth in his story of the L. CobhaÌ Fabian part 7. in âita Henr. 5. pag. 390. Ex regist Archiep. Cant. The testimony of Polydore examyned 5. Vntruhes of Polydore noted in one story 1. Vntruth 2. Vntruth 3. 4. Vntruth Gopus pag. 833. lin 11. 5. Vntruth An other Vntruth in Polydore noted The testimony of Hall against the L. Cobham examined Cope a carper of storyes where of he hath no skill Aunswerâ to Ed. Hall Hall raceth out his owne storie writââ against the L. CobhaÌ Hal. in âita Hen. 5. pag. 2. b. lin 30. Hall in the storie of the L. Cobham sir Roger Acton a greeth not with other stories Vntruth in Hall noted Hall doubtfull in the story of sir R. ActoÌ c. Halle no witnes in sir Roger Actons case RepugnauÌce noted in the witnes a-against the L. Cobham sir Roger Acton 1 1. RepugnauÌce in the place 2 2. Repugnaunce in the place Ala. Copus pag. 833. lin 12. 3 3. RepugnauÌce in the yeare 4 4. RepugnauÌce in the month 5 5. RepugâauÌce in the day Papistes can âot see great ââames in tâeir owne eyes which spye small motes in other Popes traytours to their Emperours princes The Popes saintes and confâssours many were traytours R Scrâââ ãâã of ãâ¦ã and ãâ¦ã holy ãâã Popes coÌmonly traytours Tho. Lancaster traitor and yet made a Sainât by the Pope EdmuÌd Archb. of Cant. rebelled against his prinâ and yet made a Saint by the Pope Tho. Arundââ a ranck traitour against his king and yet a great piller counted in the popes church Pope Gregory 7 a traytor against the Lords owne body Vide supra pag. 172. Vide supra pag. 383. Religion coÌmoÌly maketh treasoÌ among the papistes AuÌswere to the second part of Copes accusatioÌ concerning his vntrue charging of the booke of Actes MonuÌ The booââ of Actes ãâã Monum to true if it had pleased god otherwise Vngentelenes noted in Cope The nature of the spider Copuâ Sycoplianta The Calendare of the Actes and