the Church with such ample possessions 39. It is not necessary to saluation to beleue the church of Rome to be supreme head ouer all Churches 40. It is but folly to beleue the Popes pardons 41. All othes which be made for any coÌ„tract or ciuill bargayne betwixt man and man be vnlawfull 43. Benedict Fraunces Dominicke Bern with all such as haue bene patrons of priuate religion except they haue repented with such also as haue entred into the same be in a damnable state and so from the Pope to the lowest Noues they be all together heretickes Besides these Articles to the number of 45. condemned as is sayd by the Counsell of Constance Other articles also I finde diuersly collected or rather wrasted out of the bookes and writinges of Wickliffe some by William Wodford some by Walden by Frier Tyssington other whom they in theyr bookes haue impugned rather theÌ„ coÌ„futed In the number of whom William Wodford especially findeth out these Articles and writeth agaynst the same to the number of 18. as here vnder follow 1. The bread remayneth in his owne substaunce after the consecration therof vpon the aultar and ceaseth not to be bread still 2. As Iohn was figuratiuely Helias and not personally so the bread figuratiuely is the body of Christ and not naturally And that without all doubt this is a figuratiue speach to say this is my body as to say This Iohn is â—elias 3. In the Decree Ergo Berengarius the Courte of Rome hath determined that the Sacrament of the holy Eucharist is naturaly true bread 4. They which do affirme that the infantes of the faythful departing without the Sacrament of baptisme are not to be saued be presumptuous and fooles in so affirming 5. The administration of the Sacrament of confirmatioÌ„ is not onely reserued to the Bishops 6. In the time of S. Paule onely two orders of Clerkes did suffice in the Church Priests and Deacons Neither was there in the time of the Apostles any destinction of Popes Patriarches and Archbishops and Bishops but these the Emperors pride did finde it out 7. Such as in times past either for couetousnes of temporall lucre or of hope of mutuall succour by kindred or for cause to excuse their lust although they dispayred of issue were maryed were coupled together not by true Matrimony 8. The causes of diuorcement either for spirituall consanguinity or for affinity be not fouÌ„ded in Scripture but are onely ordinaunces of men 9 These words I will take thee to wife are rather to be taken in conâ—ract of matrimony then these wordes I doe take thee to wife And the contract with any party by the words of the future tence ought not to be frustrate for the contract with any party afterward made by the words of the present time 10. There be 12. disciples of Antechrist Popes Cardinals Patriarches Archbishops Bishops Archdeacons Officials Deanes Monkes Chanons Friers and Pardoners 11. In the booke of Numbers the 18. chapter in Ezechiell 44. chapter it is commaunded simply that neither the Priestes of Aaron nor the Leuites should haue any part of inheritance with other tribes but should liue meerly of tithes and oblations 12. There is no greater hereticke or Antechrist then that Clerke which teacheth that it is lawfull for Priestes and Leuites of the law of grace to be indued with temporall possessions And if there be any heretickes Apostates or blasphemers these Clerkes be such 13. It is not onely lawfull for the Lords temporal to take away goods of fortune from the Churchmen sinning vsually but also are bounde so to doe vnder payne of eternall damnation 14. He that is the more humble and more seruiceable to the Church and more enamoured with the loue of Christ he is in the church militant the greater and the more nearest Vicar of Christ. 15. If corporall vnction or aneling were a Sacrament as now it is fayned to be Christ and his Apostles would not haue left the ordinaunce thereof vntouched 16. Vnto the true dominion secular is required vertuous life of him that ruleth 17. All thinges that happen doe come absolutely of necessity 18. Whatsoeuer the Pope or his Cardinalles can deduce clearely out of the Scripture that only is to be beleued or to be done at their monitioÌ„ whatsoeuer otherwise they do commaund is to be condemned as hereticall Besides this W. Woodford afore mentioued diuers other there were which wrote agaynst these articles of Wicliffe aforesay maynteyning the Popes part as seemeth for flatterye rather then following any iust cause so to doe or shewing forth any reason or learning in disprouing the same Notwithstanding on the contrary part some there were againe both learned and godly which taking the part of Wickliffe without all flattery defended the most of the sayd articles openly in scholes and other places as appereth by the works of Iohn Hus who in his publicke determinations in the vniuersity of Prage stoode in defence of the same agaynst all his aduersaryes As partly is here to be seene in these tractations vnder folowing ¶ THE PVBLICK DEFENCE of certayne Articles of Iohn Wickliffe in the first Act before the whole Vniuersity of Prage in Charles Colledge ¶ The determination of I. Hus vpon the xiiij Article of Wickliffe as touching the preaching and hearing of the word of God made in the yeare of our Lord. 1412. FOr so much as to condemne the trueth wittingly or without reasonable examination doth tende to greate daunger of saluation as the Lord sayth Luke the sixt doe ye not condemne and ye shall not be condemned Therefore to auoyd this great dauÌ„ger the Vniuersity of Prage and the whole communalty there of the Rector Masters Doctors Bachelers and Studentes in theyr generall assembly not agreeing to the condemnation pronounced by the Doctors in theyr councell house requireth of the sayde Doctors a reasonable proofe of theyr condemnation and that they should by scripture authority or infallible reasoÌ„ proue the falsehead of euery those fiue and forty Articles The which being once done the sayd Vniuersity will agree to the sayd condemnation as iust For the Vniuersity doth well know that as Augustine sayth in the end of his second booke of Christian doctrine That what so euer a man doth learne besides the holy scriptures if it be hurtfull there it is condemned If it be profitable there it is founde And when a man hath founde all thinges therein which he hath profitably learned els where he shall much more aboundantly finde those thinges which are found in no place els but are learned in the maruelous deapth and maruellous profoundnesse of those most sacred Scriptures onely Thus writeth Augustine And Gregory in his three twenty booke of Moralles sayth thus God in the holye scripture hath comprehended whatsoeuer thing may happen vnto any man and in the same hath by the examples of those which are gone afore taught them which are to come how to
the law and words which the Lord of hostes sent in his holy spirite by the Prophetes aforetime Also Esay witnessing after the same effect cap. 30. sayth For it is an obstinate people lying children and vnfaythfull children that will not heare the law of the Lord which say to the Prophetes meddle with nothing and tell vs nothing that is true and right but speake frendly wordes to vs. c. All this shall be verified when the Prelates begin to hate thē that tell them trueth and haue knowledge like vnto such of whō Amos speaketh chapter 5. They beare him euil wil that reproueth them openly and who so telleth them the playne trueth they abhorre him And therefore sayth the Lord to the Church of Ierusalem Ose 4. Seing thou hast refused vnderstanding I haue refused thee also that thou shalt no more be my priest And for so muche as thou hast forgotten the law of thy God I will also forget thy children and chaunge theyr honor into shame And so shall it be like priest like people c. And many other sayinges there be in the prophets speaking of the deiecting and casting downe of the priestly honor Besides these foresayde signes and tokens hitherto recited there be also diuers other As the backsliding from righteousnes the lacke of discreete and learned Priestes promoting of childrē into the Church with such other like But these being alreadye well noted and marked you may easely iudge and vnderstand whether these times now present of ours be safe and cleare from tribulation to be looked for and whether the word of the Lord be true according to my theame Iuxta est iustitia mea vt reueletur my righteousnes is neare at hande to bee reuealed c. And thus muche of the second part Now to the third part or member of my subdeuision which is concerning the false and perilous opinions of some vpon thys word of my theame vt veniat c. which opinions principally be 4. repugning all agaynst the truth of the canonicall Scripture The first opinion is of such men who hauing to much confifidence in thēselues do think and perswade with themselues that the Prelates be the Church which the Lord will alwayes keepe and neuer forsake as he hath promised in the persons of the Apostles Mathew 28. saying And I will be with you to the end of the world c But this is to be vnderstanced of fayth whereof Christ speaketh Luke 21. I haue prayd for thee that thy fayth shall not fayle Whereof we read Ecclesiast 40. fayth shall stand for euer c. And albeit Charity waxe neuer so colde yet fayth notwithstanding shall remayne in few and in all distresses of the world of the which distresses our Sauiour doth prophecy in many places to come And least peraduenture some shoulde thinke themselues to be safe from tribulation because they be of the church this opinion the Lord himselfe doth contrary in Ieremy the 7. Trust not sayth he in false lying wordes saying the temple of the Lord the temple of the Lord and a litle after but you trust in wordes and lying counselles which deceiue you and doe you no good The second opinion is of them which deferre tyme for thys they well graunt that the Church shall abide trouble but not so shortly thinking thus with thēselues that these causes tokens afore recited haue bene before at other times as well in the churche For both by Gregory and Bernard holy doctors in time past the Prelates haue bene in like fort reprehended both for theyr bribinges for theyr Pompe and pride for the promoting of persons and children vnfitte vnto ecclesiasticall functions and other vyces moe which haue reigned before this in the Church of God more then now and yet by God his grace the Churche hath prospered and stand Doe ye not see that if an house haue stand and continued ruinous a long season it is neuer more neare the fall thereby but rather to be trusted the better Moreouer many times it commeth so to passe in Realmes and Kingdomes that the posterity is punished for the sinnes of the predecessors Whereof speaketh the booke of Lamentations the 5. chapter Our fathers haue sinned and are now gone and we must beare their wickednesse c. Agaynst this cogitation or opinion well doth the Lord aunswere by the Prophet Ezechiel chapter 12 saying Beholde thou sonne of man the house of Israel sayeth in this maner Tush as for the vision that he hath seene it will bee many a day or it come to passe It is farre of yet the thing that he prophecieth Therefore say vnto them thus sayth the Lord God The wordes that I haue spoken shall be deferred no longer looke what I haue sayd shall come to passe sayth the Lord. c. We haue seene in our dayes thinges to happen which seemed before incredible And the like hath bene seene in other times also as we read written in the booke of Lamentations chapter 4. The kinges of the earth nor all the inhabitaunce of the worlde would not haue beleeued that the enemy and aduersary shoulde haue come in at the gates of the Citty for the sinnes of her priestes and for the wickenesse of her Elders that haue shedde Innocentes bloud within her c. by Hierusalem as is sayd is ment thē Church The third opinion or error is very perilous and peruerse of all such as say veniat let come that will come Let vs conforme out selues to this world and take our time with those Temporifers which say in the booke of wisedome Sap. 2. Come let vs enioy our goodes and pleasures that be present and let vs vse the creature as in youth quickly c. Such as these be are in daungerous case and be greatly preiudicial to good men in the Church And if the heades and rulers of the Church were so vile to haue any such detestable cogitation in them there were no place in hell to deepe for them This Church founded by the Apostles in Christ consecrated with the bloud of so many Martyrs enlarged and increased with the vertues and merites of so many Sayntes and indued so richly with the deuosion of so many secular princes and so long prospered hetherto If it now should come into the hands of such persons it should fall in great daunger of ruine and they for theyr negligence and wickednes well deserued of God to be cursed yea here also in this present world to incurre temporall tribulation and destruction which they feare more by the sentence of the Lord saying to them in the booke of Prouerbes cap. 1. All my counsels ye haue despised and set my correctiō at nought Therefore shall I also laugh in your destruction when tribulation and anguish shall fall vpon you Fourthly an other opinion or errour is of such as being vnfaythfull beleue not any such thing to come And this errour
to Absolon and his talke was with Ioab the sonne of Saruia and Abiaâ—har the priest which toke part with Adonias But Sadoc the priest and Banaias the sonne of Ioaida and Nathan the Prophet and Semei and Serethi and Felethi and all the power of Dauids host were not on Adonias part This was the cause of the deposing of Abiathar because hee toke part with Adonia that he shuld be king against Salomon the eldest sonne of king Dauid wherefore it is wrytten in the thirde boke and second chapiter of the kings The king sayd vnto Abiathar the priest goe your wayes vnto Anatoth thine owne fielde for thou art a man of death but this day I will not slay thee because thou hast caried the Arke of the Lorde before my father Dauid and diddest labour in all things wherein my father laboured Then did Salomon cast out Abiathar that hee should be no more the priest of the Lord that the word of the Lord might be fulfilled which he spake vpon the house of Hely in Sylo Beholde the most prudent king Salomon according to the wisdome which was geuen him of God did exercise hys power vpon the sayd priests putting him out of his priesthode setting in his place Sadoc the priest this was a greater matter theÌ„ to take away the temporalities If then in the law of Christ whych nowe raigneth ouer vs a byshop should likewise rebell against the true heire of the kingdome willing to sette vp another for king why shoulde not the king or his heire haue power in like case to take away the temporalities from him so offending Item it is also euident by the king Nabuchodonozor whych had power geuen him of God to lead away the children of Israel with their priests and Leuites into the captiuity of Babylon as it is wrytten 4. booke of the kings 25. chapter Item it is red in the 4. boke of kings and 12. chapter How that Iosias the most godly king of Iuda according to the wisdoÌ„ which God had granted him toke away all the consecrate vessels which Iosaphat Ioram and Ochosias his forefathers kings of Iuda had consecrated and those which hee himselfe had offered and all the treasure that could be found in the temple of the Lord and in the kings pallace and sent it vnto Azahel king of Syria he departed from Ierusalem Marke how this most holy king exercised hys power not onely in taking away the temporalities of the priests but also those things which were consecrate in the temple of the Lord to procure vnto the common wealth the benefite of peace Item in the 4. boke and 18. chapter of the kings it is wrytten howe that the holy king Ezechias tooke all the treasure that was found in the house of the Lord and in the kings treasurie brake downe the pillers of the temple of the Lorde and all the plates of gold which he himselfe had fastned therupon and gaue them vnto the king of the Assyrians yet was hee not rebuked of the Lorde therefore as hee was for his other sinnes as it appeareth in the 2. boke of Paral. 32. chapter for so much then as in time of necessity all things ought to be in common vnto Christians it foloweth then that the seculere Lordes in case of necessitie in many other common cases may lawfully take away the mooueable goodes from the cleargie when they do offend Item it is also read in the 12. of Mathewe that the disciples of Iesus for to slake their hunger vppon the Saboth day pulled the eares of corne and did eate them and the Pharisies rebuked them therefore vnto whome Christ aunswered Haue ye not read what Dauid did when hee was hungry and those that were wyth him howe he entred into the house of the Lorde and did eate the shew breades which it was not lawfull for hym neither for them that were with hym to eate but only for the priests This story is written in the 1 boke of the kings and 21. chapter And the commandement in the 12. of Deuteronomie Whereby it appeareth that it is lawfull in time of necessitie to vse any thing bee it neuer so much consecrate Otherwise children by geuing their moueables to the consecration of any temple shoulde not be bound to helpe their parents which is contrary and against the Gospel of S Mathew in the 16. chapter whereas our Sauiour sharply rebuked the Pharisies that for their owne traditions they did transgresse the commaundement of God Item Titus and Vespasian seculer princes had power geuen them of God 24. yeares after the Lordes Ascension to take away the temporallities from the priestes whych had offended agaynst the Lordes holy one And thereby also berest them of their liues and it seemeth vnto many they did and might worthely doe the same according to Gods good wil and pleasure Then forsomuch as our priests in these dayes may transgresse and offend as much and rather more against the Lordes annoynted it followeth that by the pleasure of God the seculer Lordes may likewise punyshe them for their offence Our sauiour being king of kings and high bishop wyth hys disciples did geue tribute vnto Cesar as it appeareth Mathewe 17. and commaunded the Scribes and Pharisies to geue the lyke vnto Cesar Mat. 22. Whereby hee gaue example vnto all priestes that shoulde come after hym to render tribute vnto their kinges whereupon blessed S Ambrose in his 4 boke vppon these wordes in the 5. of Luke cast out your nettes wryteth thus There is an other kinde of fishing amongst the Apostles after which manner the Lord commanded Peter only to fish saying cast out thy hoke and that fish which coÌ„meth first vp take hym And then vnto the purpose he sayth It is truely a great spirituall document wherby all Christian menne are taught that they ought to be subiecte vnto the higher powers and that no man ought to thinke that the lawes of a king here on earth are to be brokeÌ„ For if the sonne of God did pay tribute who art thou so great a man that thinkest thou oughtest not to pay tribute He payed tribute which had no possessions and thou which daily seekest after the luker of the world why doest thou not acknowledge the obedience and duetie of the worlde Why doest thou thorowe the arrogancie of thy minde exault thy selfe aboue the worlde when as thorowe thine owne miserable couetousnesse thou art subiect vnto the worlde Thus writeth S. Ambrose and it is put in the 11. quest 1. Magnum quidem He also wryteth vppon these wordes in the 20 of Luke shewe me a pennie whose Image it hathe if Christ had not the Image of Cesar why did hee pay any tribute He gaue it not of hys owne but rendred vnto the worlde that which was the worldes And if thou wilt not be in daunger of Cesar possesse not those things which are the worldes for if thou hast richesse thou
the kinges power to sette and to ordaine c. Hereby the woordes of Augustine alledged Yee see all thinges belong to the possession of the iust by Goddes lawe Item for so muche as the cleargie by meanes of their possessions are in daunger of the Emperor and King It followeth that if they doe offend the Emperour or King may lawfully take away their possessions from them The consequent dependeth on thys poynte for so much as otherwise they were not in subiection vnder the Emperour or king and the antecedent is manifest by the 11. question and 1. Parag. His ita respondetur Where as it is specified in Latine thus His ita respondetur clerici ex officio Episcopo sunt suppositi ex possessionibus praediorum imperatori sunt obnoxij ab Episcopo vnctionem decimas primitias accipiunt ab imperatore vero praediorum possessiones nanciscuntur that is to say The cleargie by meanes of their office are vnder the Byshoppe but by reason of theyr possessions they be subiect vnto the Emperour Of the Byshoppe they receiue vnction tithes and first frutes of the Emperour they receiue possessions This then it is decreed by the Emperiall lawe that liuelyhoodes should be possessed whereby it appeareth that the cleargie by the possession of their liuelyhodes are in daunger of the Emperour for hym to take away from them or to correcte them accordyng to their deseruings and to haue the controllement of them as it shall seeme good vnto hym Item the temporall Lordes may take away the temporallities from such as vse Simonie because they are heretickes Ergo thys Article is true The antecedent is manifest for so much as the secular Lordes maye refuse suche as vse Simonye and punishe them except they doe repent For by the decree of Pope Paschasius in the first and laste question it appeareth that all suche as vsed Simonie were to be refused of all faythfull people as chiefe and principall heretickes and if they doe not repent after they be warned they are also to bee punyshed by the externe power For all other faultes and crimes in comparyson of Simonie be counted but light and seeme small offences Where vppon the glose expounding the same text sayth that by thys woorde externe is vnderstande the laietie whyche haue power ouer the cleargy besides the Church as in the 17 distinct Non licuit 23 quest 5. principes Whereby it is euident that the temporall Lordes may take away the temporall goodes from the cleargie when as they doe offende Item Saint Gregorie in the Register vppon hys 7. booke 9. Chapiter wryteth thus vnto the Frenche Queene For so much as it is wrytten that ryghteousnesse healpeth the people and sinne maketh them myserable then is that kingdome counted stable when as the offence whyche is knowen is soone amended Therefore for so muche as wicked priestes are the cause of the ruyne of the people for who shall take vppon hym to bee intercessour for the sinnes of the people if the priest which ought to intreate for the same haue committed greater offences and vnder youre dominions the priestes doe liue wickedly and vnchastly therfore that the offence of a few myght not tourne to the destruction of manye wee oughte earnestly to seeke the punyshment of the same And it followeth if wee doe commaunde any personne wee doe sende hym foorthe wyth the consent of your authoritie who together wyth other Priests shall diligently seeke out and according vnto Goddes worde correct and amende the same Neyther are these things to be dissimuled the whyche wee haue spoken of for hee that may correcte any thyng and doeth neglect the same wythout all doubte he maketh hym selfe paâ—taker of the sinne or offence Therefore foresee vnto your owne soule prouide for youre neuewes and for suche as you do desire to raigne after you prouide for your countrey and wyth diligence prouide for the correction and punishment of that sinne before our creatoure doe stretch out hys hand to strike And in hys next Chapter hee wryteth vnto the French king what so euer you doe vnderstande to pertaine eyther vnto the honoure and glorye of oure God to the reuerence of the church or to the honour of the priestes that doe you dilligently cause to bee decreed and in all poyntes to be obserued Wherfore once againe wee doe mooue you that you commaunde a Synode to be congregate and as wee wrote lately vnto you to cause all the carnall vices whyche raigneth amongest your Priests and all the wickednesse and Simonie of your Byshoppes whyche is moste harde to be condemned and reprooued vtterly to bee banished oute of your kyngdome and that you wil not suffer them to possesse anye more substaunce vnder your dominion then Goddes commaundement doeth allowe Beholde howe carefully blessed Gregorye doeth exhort the Queene and the Kyng to punishe the vices of the cleargie leaste through theyr negligence they shoulde be partakers of the same and howe they ought to correct their subiectes For as it is conuenient to be circumspect and carefull against the outward enemies euen so lykewyse ought they to bee agaynste the inwarde ennemyes of the soule And lyke as in iuste warre agaynste the outwarde ennemyes it is lawefull to take away theyr goodes so long as they contynue in theyr malyce so also is it lawefull to take away the goods of the cleargie being the inward ennemy The consequent is prooued thus for so much as the domesticall enemies are most hurtfull Item it is thus argued if God bee the temporall Lordes may meritoriously and lawfully take away the temporall goodes from the Cleargie if they doe offende For thys poynt lette vs suppose that we speake of power as the true autentike scripture doth speake Matt. 13. God is able euen of these stones to raise vp children vnto Abraham Whereupon it is thus argued for if God be he is omnipotent and if he so be he may geue like power vnto the seculer Lordes And so consequeÌ„tly they may meritoriously and lawfully vse the same power But least that any man may obiect that a profe made by a strange thing is not sufficient it is therefore declared howe that the temporal Lords haue power to take away their almes bestowed vpon the church The church abusing the same as ie shall be proued heereafter And first thus it is lawfull for kings in cases limitted by the lawe to take away the moueables from the clergie when they do offend it is thus proued For the temporall Lordes are most bound vnto the workes of greatest mercy most easie for them but in case possible it shuld be greater almes easier temporal dominion to take away their almes froÌ„ such as build therewithal vnto eternal damnation through the abuse therof then to geue the saide almes for any bodely reliefe Ergo the assumption is true Whereuppon first this sentence of the law of Christ in the 2. Thes. 3. is noted whereas the Apostle
be done in priuate houses so that whosoeuer should atteÌ„pt the contrary should be depriued const 57. Moreouer coÌ„cernyng Clerkes leauyng their Churches const 58. Also concerning the order maner of funerals const 59. And that Byshops should not keepe froÌ„ their flocke const 67. The same IustiniaÌ„ grauÌ„ted to the Clergy of ConstaÌ„tinople the priuiledge of the secular court in cases onely ciuile and such as touched not the disturbauÌ„ce of the Byshop otherwise in all criminall causes he left them to the iudgemeÌ„t of the secular court const 83. He geueth also lawes decrees for breach of matrimonie const 117. in diuers other places And in his const 123. after the doctrine of S. Paule he commauÌ„deth all Byshops Priestes to sounde out their seruice to celebrate the misteries not after a secrete maner but with a loude voyce so as they might not onely be heard but also be vnderstand of the faythfull people what was sayd done Whereby it is to be gathered that diuine prayers and seruice then was in the vulgar toung And as the said Iustinian other Emperours in those dayes had the iurisdictioÌ„ and gouernement ouer spirituall matters persons the like examples also may be brought of other kyngs in other laÌ„des who had no lesse authoritie in their Realmes then Emperours had in their Empire As in FrauÌ„ce Clodoueus the first Christened kyng at Orleans caused a CouÌ„cell of 33. Byshops where .33 Canons were instituted coÌ„cernyng the gouernemeÌ„t of the Church within .200 yeares after Christ. Ex primo Tomo Concil Carolus Magnus beside his other lawes and edictes political called v. Synodes one at Mentz the second at Rome the third at Remes the fourth at Cabilone the fift at Arâ—late where sundry rites ordinauÌ„ces were geuen to the Clergy about .810 yeares after Christ. The same Carolus also decreed that onely the Canonicall bookes of Scripture should be read in the Church none other Which before also was decreed an 4.17 in the third generall Councel of Carthage Item he exhorteth and chargeth Byshops and Priests to preach the word with a godly iniuÌ„ction Episcopi verò vt siue per se siue per vicarios pabulum verbi diuini sedulò populis annuncient Quia vt ait beatus Gregorius Iram contra se occulti iudicis excitat Sacerdos si sine praedicationis sonitu incedit Et vt ipsi clerum sibi commissum in sobrietate castitate nutriant Superstitiones quas quibusdam in locis in exequijs mortuorum noÌ„nulli faciunt eradicent that is That bishops either by them selues or their deputies shall shew forth the foode of Gods word to the people with all diligeÌ„ce For as Gregory sayth the Priest procureth against him the wrath of the secret iudge which goeth without the sound of preaching And also that they bring vp their Clergy to theÌ„ coÌ„mitted in sobernes chastitie The superstitioÌ„ which in certaine places is vsed of some about the Funerals of the dead let them exterminate plucke vp by the rootes c. Moreouer instructing informyng the sayd Byshops Priestes in the office of preaching willeth theÌ„ not to suffer any to fayne or preach to the people any new doctrine of their owne inueÌ„tion not agreing to the word of God but that they them selues both will preach such thyngs as lead to eternall life and also that they set vp other to do the same ioyneth with all a godly exhortation Ideo dilectissimi toto corde praeparemus nos in scientia veritatis mox vt diuina donante gratia verbum Dei currat crescat multiplicetur in profectum Ecclesiae Dei sanctae salutem animaruÌ„ nostrarum laudem gloriam nominis Domini nostri Iesu Christi Pax praedicantibus gratia obedientibus gloria Domino nostro Iesu Christo Amen Furthermore the said Carolus in his constitutions diuideth the goodes geueÌ„ to the Church so that in the more welthy places two partes should go to the vse of the poore the third to the stipeÌ„d of the Clergy Otherwise in poorer places an equall diuisioÌ„ to be made betwene the pouertie the Clergy vnles the gift had some speciall exception Ex Ansegiso lib. 1. cap. 80. And in the same booke a little after cap. 83. the author declareth by the sayd Carolus to be decreed that no Ecclesiasticall person or persons froÌ„ thenceforth should presume to take of any person any such gift or donation wherby the childreÌ„ or kinsfolkes of the sayd Donor should be defeited of their inheritance duly to them belongyng Ludouicus Pius king of France after Emperor was sonne to the foresaid Charles who being ioined together with the said Charles his father in the Empire ordained also with his father sundry actes obseruaunces touchyng the gouernement of the Church as in the author before alledged may appeare As first that no entry should be made into the Church by Symony Agayne that Byshops should be ordained by the free electioÌ„ of the Clergie of the people without all respect of person or reward onely for the merite of life and gift of heauenly wisedome Also the sayd Kynges Emperours forbad that any free maÌ„ or Citizen should enter the professioÌ„ of Monkery without licence asked of the kyng before added a double cause wherfore First for that many not for meere deuotioÌ„ but for idlenes and auoyding the kynges warres do geue theÌ„ selues to ReligioÌ„ againe for that many be craftely circumueÌ„ted deluded by subtile couetous persons seekyng to get froÌ„ them that which they haue Lib. 1. cap. 114. ibidem IteÌ„ that no young childreÌ„ or boyes should be shaueÌ„ or enter any profession without the will of their PareÌ„tes And no young maydens should take the veale or profession of a Nunne before she came to sufficient discretion of yeres to discerne chuse what they will follow That none should be interred or buried theÌ„ce forth within the Church which also was decreed by Theodosius Valentinianus 40. yeares before them Item the sayd Carolus .22 yeares before this Emperour enacted that murderers such as were giltie of death by the law should haue no sanctuary by flying into the Church c. which also was decreed by IustiniaÌ„ .300 yeares before this Carolus Ex Nouel Iustinia Moreouer the foresayd Ludouicus Pius with his sonne Clothariê° or as some call him Lotharius ioyned with him among other Ecclesiasticall Sanctions ordained a godly law for laymen to coÌ„municate the Sacrament of the body bloud of the Lord in these wordes Vt si noÌ„ frequeÌ„tius vel ter laici homines communicent nisi fortè grauioribus quibusâ—am criminibus impediaÌ„tur That laymen do communicate at least thrise if not ofter except they be let percase by some more haynous greuous offences Anseg lib. 2. cap. 43. Item they enacted that no goodes of the Church should be alienated vnder the payne Leoninae
cities which cause being outward carnall was neither then cause sufficient and now ceasing importeth not to vs the like effect according as they say Sublata causa tollitur effectus So that by the reason therof the foresaid principallitie of the church of Rome did not hold then iure diuino sed humano And as it holdeth by mans law so by mans law may be repealed againe Wherfore be it admitted that both the Pope sitteth and succedeth in the chaire of Peter and also that he is the Bishop of the greatest citie in the world yet it followeth not therby that he should haue rule and lordship ouer all other bishops and churches of the world For first touching the succession of Peter many things are to be considered First whether Peter sate and had his chaire in Rome or not Secondly whether he sate there as an Apostle or as a Bishop Thirdly whether the sitting in the outward seate of Peter maketh successour of Peter Fourthly whether he sitteth in the chaire seat of Peter which sitteth not in the doctrine of Peter Fiftly whether the succession of Peter maketh rather an Apostle then a Bishop so should we call the Pope the Apostle of Rome and not the bishop of Rome Sixtly whether Ecclesiasticall functions ought to be esteemed by ordinarie succession of place or by Gods secret calling or sending Seuenthly and lastly whether it stand by Scripture any succession at all to be pointed in Christes Church or why more from Peter then from other Apostles All which Interrogatories being wel discussed which would aske a long proces it should wel appeare what litle hold the Pope hath to take this state vpon him aboue all other Churches as he doth In the meane tyme this one argument by the way may suffice in stead of many for our aduersaries to answer to at their conuenient leisure Which argument thus I forme and frame in Camestres Ca All the true successors of Peter sit in the chaire of the doctrine of Peter and other Apostles vniformly me No Popes of this latter Church of Rome sitte in the chaire of Saint Peters and other Apostles doctrine vniformely stres Ergo no Popes of this latter church of Rome be the true successors of Peter And when they haue well perused the Minor of this argument and haue well conferred together the doctrine taught them of S. Peter with the doctrine taught now by the Popes of iustification of a Christen man of the office of the law of the strength and largenes of sinne of mens merites of free will of works of supererogation of setting vp images of vij Sacramentes of auricular confession of satisfaction of sacrifice of the Masse of communicating vnder one kinde of eleuating and adoring the Sacramentall elements of Latine seruice of inuocation of prohibitiō of meates and mariage of vowing chastitie of sectes rules of diuers religions of indulgences and pardōs also with their doctrine taught now of magistrates of the fulnes of power and regalitie of the sea of Rome with many other like to these c. then will I be glad to heare what they wil say to the premisses Secondly if they would proue by the allegation of the Doctours Irenaeus Ambrose Augustine Theodoritus aforesaid the Bishop of Rome to bee the chiefe of all Bishops therfore because the citie wherof he is bishop is the chiefe and principall aboue all other Churches that consequent is to be denied For it followeth not taking as I said the principallitie of that church to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vpon the principal dominion of that citie no more then this consequent followeth London is the chiefe Citie in all England Ergo the bishop of London is the chiefest of all bishops in the Realme Which argument were derogatory to the bishop both of Canterbury and of Yorke Yea to graunt yet more to but aduersaries which is all they can require the minde of the foresaid Doctours Irenaeus Ambrose Augustine and Theodoritus in giuing principallitie vnto Rome to haue respect vnto the vertue of inscession from Peter and not vnto the greatnes of the Citie yet notwithstanding for all this their argument holdeth not if it be rightly considered to say The Apostolicall Sea of Rome hauing successiō from Peter with the bishops therof was chief then of all other churches in the primitiue tyme of these Doctours Ergo the Apostolicall sea of Rome with the Bishops therof hauing successiō from Peter ought now to be chiefe of all other churches in these our dayes This consequent might well follow if the tymes were like or if succession which gaue them the cause of principallitie were the same now which was then But now the time and succession is not correspondent for then succession in the time of these Doctours was as well in doctrine Apostolicall as in place Apostolicall Now the succession of doctrine Apostolicall hath not long ceased in the sea Apostolicall and nothing remaineth but onely place which is the lest matter of true spirituall and Apostolical succession And thus much to the authoritie and testimonie of these forenamed Doctors Besides these obiections heretofore recited out of Irenaeus Ambrose Augustine and Theodoritus our aduersaries yet obiect and heape vp against vs moreouer examples of the primitiue time of the church testimonies of generall Councels and opinions of auncient writers taken out of the booke of Councels Epistles decretall wherby their intent is to prooue the foresayd termes of the head of the church ruler of the church chiefe of all other Priestes to bee applied not onely to Peter but also to the Bishop of Rome within the compasse of the primitiue time And here commeth in the testimonie cited of Vincentius Lirinensis Of the Epistle of Paschasius and his fellowes writing to Leo from the Councel of Chalcedon The testimonie also of Iustinian the Emperour in his Codex where Ioannes then Pope was called caput omnium Ecclesiarum Epist. inter claras cap. De summa Trinit fide Cath. The testimonie also of Athanasius with his fellow bishops of Egypt of Thebaida and Libia in their Epistles to Pope Marcius Liberius Felix Likewise the testimonie of Hierome In praef in 4. Euang. Item Epist. 42. Tom. 1. Item Epist. 41. Tom. 2. Of S. Ambrose 1. Tim 3. Of S. Augustina to Boniface Ad Bonifac. contra duas Epist Pelagian Lib. 1. cap. 1. Item Lib. 2. De Baptism cap. 1. Of Theodoritus in his Epistle to Pope Leo. Epist Commentar in Pauli Epist. praefixa Of Chrysostome Epist ad Innocentium Tom. 5. c. By which testimonies our aduersaries would prooue S. Peter and after him the Bishop of Rome to be called and taken for head of the church chiefe bishop prince and ruler of the whole Clergy To all which obiections fully and exactly to aunswer in order would require a whole volume by it selfe In the meane time leauing the rest vnto them vnto whom it doth more
In the which functioÌ„ he ministred the terme of xvj yeares Eusebius Lib. 6. cap. 35. Of this Heraclas writeth also Origene himselfe that he although beyng Priest yet ceased not to read ouer and peruse the bookes of the Gentils to the intent he might the better out of their owne bookes confute their errour c. After Heraclas succeeded Dionysius Alexandrinus in the bishoprike of Alexandria like as he succeded him in the schole before Which Dionysius also writeth of the same Heraclas vnto Philemon a Priest of Rome thus saying Hunc ego canonem typum a beato Heracla Papa nostro accepi c. that is This Canon and type I receaued of blessed Heraclas our Pope c. This Heraclas was no Martyr which dyed 3. yeares before Decius about the yeare of our Lord 250. After whom succeeded next in the same seat of Alexandria Dionysius Alexandrinus who also suffered much vnder the tiranny of Decius as hereafter shal be shewed Christ willing when we come to the tyme of Valerian Nicephorus in his fift booke and other which write of this persecutioÌ„ vnder Decius declare the horriblenes therof to be so great and so innumerable Martyrs to suffer in the same that he sayth it is as easie to number the sandes of the sea as to recite the perticular names of them whoÌ„ this persecution did deuour In the which persecutioÌ„ the chiefest doers and tormenters vnder the Emperour appeare in the history of Vincentius to be these Optimus the vnder Consull Secundianus Verianus and Marcellianus c. Although therfore it be hard here to inferre all and singular persons in order that dyed in this persecution yet such as remayne most notable in stories I will briefly touche by the grace of him for whose cause they suffred In the former tractation of the fift persecution mentioÌ„ was made before of Alexander bishop of Hierusalem and of his troubles suffred vnder Seuerus and how afterward by the miracle of God he was appointed bishop of Hierusalem where he continued a very aged man aboue the terme of 40 yeares gouernour of that Church til the tune of the first yeare of Decius At what tyme he being brought from Hierusalem to Cesarea into the iudgement place after a constant and euident confession of his fayth made before the Iudge was committed vnto prison and there finished his lyre as testifieth Dionysius Alexandrinus in the sixâ— booke of Eusebius After whome succeeded in that seate Mezabanes the xxxvj Bishop of that Citie after Iames the Apostle Mention was made also before of Asclepiades Bishop of Antioch who succeeded after Serapion and in the persecution of Seuerus did likewise perseuer a constant confessor and as Vincentius testifieth in his xj booke suffered Martyrdome at last vnder this Decius But this computation of Vincentius can in no wise agree with the truth of tyme for as much as by probable writers as Zonaras Nicephorus and other the sayd Asclepiades after Serapion entred the bishops seate of Antioch an 214. and sate vij yeares before the tyme of Gordianus After whom succeeded Philetus an 221. gouerning the function xij yeares And after him Zebinus followed an 232. and so after him Babylas which Babylas if he dyed in this persecution of Decius then could not Asclepiades also suffer in the same tyme who dyed so long before him as is declared Of this Babylas bishop of Antioche Eusebus and Zonaras record that vnder Decius he dyed in prison as did Alexander bishop of Hierusalem aboue rehearsed We read in a certaine treatise of Chrysostome intituled Contra Gentiles a notable and a long history of one Babylas a martyr who about these times was put to death for resistyng a certaine Emperour not suffring him to enter into the temple of the Christians after a cruell murder coÌ„mitted the story of which murder is this There was a certaine Emperour who vpon conclusioÌ„ of peace made with a certain nation had receiued for hostage or suretie of peace the sonne of the king beyng of yong and tender age with conditions vpon the same that neither he should be molested of them nor that they should euer be vexed of him Upon this the kings sonne was deliuered not without great care and feare of the father vnto the Emperour whom the cruell Emperor contrary to promise caused in short tyme without all iust cause to be slayne This fact so horrible beyng committed the tyrant with all hast would enter into the temple of the christians Where Babylas beyng bishop or minister withstoode him that he should not into the place approch The Emperour therewith not a litle incensed in great rage commaunded him forthwith to be laid in prison with as many irons as he could beare from theÌ„ce shortly after to be brought forth to death and execution Babylas going constantly and boldly to his Martyrdome desired after his death to be buried with his irons and bands so he was The story proceedeth moreouer and saith that in continuaunce of tyme in the raigne of Constantinus Gallus then made the ouersear of the East partes caused his body to be translated into the suburbes of Antioch called Daphnes where was a temple of Apollo famous with diuelish Oracles answers geuen by that Idole or by the deuill rather in that place In the which temple after the bringing of the body of Babylas the idole ceased to geue any more Oracles saying that for the body of Babylas he could geue no moe answers but complaining that that place was woont to bee consecrated vnto him but now it was full of dead mens bodies And thus the Oracles there ceased for that tyme till the comming of Iulianus who inquiring out the cause why the Oracles ceased caused the bones of the holy Martyr to be remooued agayne from thence by the christians whom he then called Galileans They commyng in a great multitude both men maydens and children to the tombe of Babylas transported his bones according to the commaundement of the emperour singing by the way as they went the verse of the Psalme in wordes as followeth Confounded be all that worship Images and all that glory in Idoles c. which comming to the Emperours â—ares set him in great rage against the Christians stirring vp persecution against them Albeit Zonaras declareth the cause something otherwise saying that so soone as the body of him and other Martyrs were remooued away incontineÌ„t the temple of the Idole with the Image in the night was consumed with fire For the which cause sayth Zonaras Iulian stirred vp with anger persecuted the Christians as shall be shewed Christ willyng in his order and place hereafter And thus much of Babylas which whether it was the same Babylas Bishop then of Antioche or an other of the same name it appeareth not by Chrysostome which neither maketh mention of the Emperours name nor of the place where this Babylas was bishop Agayne the stopping out of the
held his peace as dombe speachles The boy ranne it was then night vnto the minister who at the same time being sicke could not come with the messenger but sayde for somuch as he willed herretofore as he sayde that such as lay a dying if they couet to be receaued reconciled and especially if they required it earnestly should be admitted wherby with the better hope confidence they may depart hence therefore he gaue to the boy a litle of the Eucharist willing him to crumble it into the cup so to drop it into the mouth of the olde man With this the boy returned bringing with him the holy Eucharist As he was now nere at hād before he had entred in Serapiō the old mā speaking againe cōmest thou sayd he my sonne The Priest quoth the messenger is sicke can not come but do as he willeth you let me go And the boy immixed the Eucharist dropt it in softly into the mouth of the old mā Who after he had tasted a litle immediatly gaue vp the Ghost c. Haec Dionys. ex Eus. In the Citie of Troade as the Proconsul was grieuously tormenting one Nicomachus he cried out that he was no Christian and so was let downe againe And when after he had sacrificed he was taken eftsoones with a wicked spirite and so throwen downe vpon the ground where he byting of his toung with his teeth so departed Henr. de Erfordia Dionysius in his Epistles also writyng to Fabius and lamentyng the great terrour of this persecution declareth how that many woorthy and notable Christians for feare and horror of the great tiranny therof did shew themselues feeble and weake men Of whome some for dread some of their owne accord other after great torments suffered yet after reuolted from the constancy of their profession Also S. Cyprian in his treatise De lapsis reciteth with great sorrow and testifieth how that a great number at the first threatnyng of the aduersary neither beyng cōpelled nor thrown downe with any violence of the enemy but of their volūtary weakenes fell downe themselues Neither sayth he tarying while the iudge should put incense in their hands but before any stroke stroken in the fielde turned their backes played the cowards not only commyng to their sacrifices but preuētyng the same and pretending to come without compulsion bringing moreouer theyr infantes children eyther put into their hands or taking them with them of their owne accord and exhortyng moreouer other to do the lyke after their example Of this weaknesse and falling the said author sheweth two causes either loue of their goodes and patrimonie or feare of torments And addeth moreouer examples of the punishmentes of them which so reuolted affirmyng that many of them were taken and vexed with wicked sprites And of one man among other which after his voluntary deniall sodainly was stroken dombe Agayn an other after his abiuration as he should communicate with other in stead of bread receiued ashes in his hād Itē of a certayn mayden who beyng taken vexed with a sprite did teare her owne toung with her teeth and tormented with paine in her bellie and inward partes so deceased Among other of this sort S. Cyprian Lib. 2 cap. 8. maketh also mention of one Euaristus a Bishop in Aphrica who leauing his charge and making a shipwracke of his faith went wandering about in other countreys forsakyng his owne flocke In like maner he maketh also mention of Nicostratus a Deacon who forsakyng his Deaconship and takyng the goods of the Church with him fled away into other countreys c. Albeit Bergomensis geueth that this Nicostratus the Deacon afterward dyed a Martyr Thus then although some did relent yet a very great nūber saith he there was whom neither feare could remoue nor pain could ouerthrow to cause them to betray their confession but that they stoode like glorious Martyrs vnto the ende Cyprian The same Cyprianus also in an other booke De mortalitate reciteth a notable story of one of his owne Colleges and fellow Priest who beyng oppressed with weaknesse and greatly afrayd with death drawyng at hand desired leaue to depart and to be discharged As he was thus entreating and almost now dying there appeared by him a yong man of an honorable and of reuerend maiestie of a tall stature and comely behauior so bright cleare to behold that scarce mans carnall eyes was able to beare the beholding of him but that he was able so to do which was now redy to depart this world To whom this yong man speaking with a certaine indignation of mynd and voyce thus said Pati timetis exire non vultis quid faciam vobis To suffer ye dare not to goe out ye will not what would ye me to do vnto you Upon the occasion of these and such other which were a great number that fell and did renounce as is aforesaid in this persecution of Decius rose vp first the quarell heresie of Nouatus who in these dayes made a great disturbance in the church holding this opinion that they which once renounced the faith and for feare of torments had offred incense to the idols although they repented therefore yet could not afterward be reconciled nor admitted to the Church of Christ. This Nouatus beyng first Priest vnder Cyprian at Carthage afterward by stirring vp discord and factions began to disturbe the Bishopricke of Cyprian to appoint there a Deacon called Felicissimus agaynst the bishops mynd or knowledge also to allure and separate certayne of the brethren from the Bishop all which Cyprian Lib. 2. Epist. 8. doth well declare After this the sayd Nouatus goyng to Rome kept there the like stirre with Cornelius as the same Cornelius in Eusebius Lib. 6. cap. 43. doth testifie settyng himselfe vp as Bishop of Rome against Cornelius which was the lawfull Bishop of Rome before The which to bring to passe he vsed this practise first he had allured to him to be his adherents thre or foure of good men and holy confessours which had suffered before great tormentes for their confession whose names were Maximus Vrbanus Sydonius and Celerinus After this he entised three simple bishops about the coastes of Italy to repayre to Rome vnder pretence to make an end of certain cōtrouersies then in hand This done he caused the same whether by making them dronke or by other craftye counsell to lay theyr handes vpon him and to make him Bishop so did Wherefore the one of those three Byshops hardly was receiued to the communion by the great intercession of his people the other two by discipline of the church were displaced from their Byshoprickes other possessed with their roomes Thus then were there two Byshops together in one church of Rome Nouatus and Cornelius which was vnsemely contrary to the discipline of the Church And hereupon riseth the true cause and meaning of S.
the house together men of one accord c. And so by the occasion hereof he writeth vnto them in the foresayd Epistle and moueth them to prayer and mutuall agreement For sayth he if it be promised in the Gospell to be graunted whatsoeuer any two consenting together shall aske what shall then the whole Churche do agreeing together or what if this vnanimitie were among the whole fraternitie which vnanimitie sayeth Cyprian if it had bene then among the brethren non venissent fraetribus haec mala si in vnum fraternitas fuisset animata that is these euiles had not happened to the brethren if the brethren had ioyned together in brotherly vnanimitie c. After the causes thus declared of this or other persecutions the sayd S. Cyprian moreouer in the forenamed Epistle worthy to be read of al men describeth likewise a certayne vision wherin was shewed vnto them by the Lord before the persecutiō came what should happen The vision was this There was a certayne aged father sitting at whose right hand set a young man very sad and pensiue as one with an indignation sorrowfull holding hys hand vpon hys brest hys countenaunce heauy and vnchearefull On the left hand sate an other person hauing in hys hand a net whiche he threatned to lay to catch the people that stode about And as he was marueiling that saw the sight thereof it was sayd vnto him The young man whō thou seest sit on the tight hand is sad and sory that hys preceptes be not obserued But he on the left hand daunceth and is merry for that occasion is geuen him to haue power of the aged Father geuen him to afflict men And this vision was seene long before this tempest of persecution happened Wherein is declared the same that before is sayd the sinnes of the people to be the cause why Sathan in this persecution and all other hath had and hath still such power with hys net of destruction to rage agaynst the bloud of Christen men and all because sayth Cyprian we forslacke our praying or be not so vigilant therein as wee shoulde wherefore the Lord because he loueth vs correcteth vs correcteth vs to amend vs amendeth vs to saue vs. c. Cyprian Furthermore the same Cyprian and in the same Epistle wrtting of his own reuelation or message sent to him thus sayth And to hys least seruaunt both sinfull and vnworthy meaning by himselfe God of his tender goodnes hath vouched safe to direct this word Tell him sayth he that hee be quiet and of good comfort for peace will come Albeit a litle stay there is for a while for that some remain yet to be proued and tryed c. And sheweth also in the same place of an other reuelation of his wherein he was admonished to be spare in hys feeding and sober in hys drinke least hys minde geuen to heauenly meditation might be caryed away with worldly allurements or oppressed with to much surfet of meates and drinkes should be lesse apt or able to prayer and spirituall exercise Finally in the latter end of the foresayd Epistle mention also followeth of other reuelations or shewinges wherein the Lord sayth Cyprian doth vouchsafe in many of hys seruantes to foreshew to come the restauring of hys Church the stable quiet of our health and safegard after rayne fayre weather after darcknes light after stormy tempest peaceable calme the fatherly helpe of his loue the wont old glory of hys diuine maiesty whereby both the blasphemy of the persecutors shall be repressed and the repentance of such as haue fallen be reformed and the strong and stable confidence of them that stand shall reioyce and glory Thus much hath S. Cyprian writing of these thinges to the Clergy Lib. 4. Epist. 4. As touching now the crymes and accusations in this persecution layd to the charge of the Christians thys was the principall first because they refused to doe worship to their Idols and to the Emperours then for that they professed the name of Christ. Besides all the calamities and euils that happened in the world as warres famine and pestilence were onely imputed to the Christians Agaynst all which quarreling accusations Cyprian doth eloquently defend the Christians in his booke Contra Demetrianum Like as Tertulian had done before writing Contra Scapulam page 55. And first touching the obiection for not worshipping Idoles he cleareth the Christians both in his booke Contra Demeir also De vanitate idol prouing those Idols to be no true Gods but Images of certayne dead kinges which neyther could saue themselues from death nor such as worship them The true God to be but one and that by the testimony of Sosthenes Plato and Trismegistus the which God the Christians doe truely worship And as concerning that the Christians were thought to be causes of publique calamities because they worshipped not the Gentiles Idoles he purgeth the Christians thereof prouing that if there be any defect in increase of thinges it is not to be ascribed to them but rather to the decrease of nature languishing now toward her age and latter end Agayne for that it hath bene so foresayd and prophecied that toward the end of the worlde should come warres famine and pestilence Moreouer if there be anye cause therof more proper then other it is most like to be imputed to their vaine Idolatry and to the contempt of the true God Also that such euils be increased by the wickednes of the people so that to speake in his owne words famem maiorem facia◠rapacites quam siccitas i. famine cometh more by auarice of men then by drought of the aire but especially the cause therof to procede of the cruell shedding of the innocent bloud of the Christians c. Thus with many other mo probations doth Cyprian defend the Christians against the barbarous exclamatiōs of the heathē Gentiles Of which Cyprian forsomuch as he suffered in the time of his persecution I mynde Christ wylling to recapitulate here in ample discourse the ful summe first of his life and bringing vp then of his death Martyrdome as the worthines of that man deserueth to be remembred Of this Cyprian therfore otherwise named Statius thus writeth Nicephorus Nazianzenns Iacobus de Voragine Henricus de Erfordia Volateranus Hieronymus and other that he being an Aphrican and borne in Carthage first was an Idolater and Gentill altogether giuen to the study and practise of the Magicall Artes of whose parentage and education in letters from his youth no mention is made but that he was a worthy Rethorician in Aphrica Of whose conuersion and baptisme he himselfe in his first booke second Epistle writeth a florishing and eloquent Hystory Which his conuersion vnto the christian fayth as Hieronimus affirmeth in his commentary vpon Ionas was through the grace of God and the meanes of Cecilius a Priest whose name after he bare and through the occasion of
laide the first foundation of Christian faith amōg the Britayne people Whereupon other preachers and teachers comming afterward confirmed the same and increased it 2. The secōd reason is out of Tertullian who liuing neare about or rather somewhat before the time of this Eleutherius in hys booke Contra Iudaeos manifestly importeth the same where the sayde Tertullian testifying how the Gospel was dispersed abroad by the sound of the Apostles there reckening vp the Medes Persians Parthiās and dwellers in Mesopotamia Iewry Cappadocia Pōtus Asia Phrigia Egypt Pamphilia with many mo at length cōmeth to the coasts of the Moorrians and al the borders of Spayne with diuers natiōs of Fraunce there amongst all other reciteth also the partes of Britayne whyche the Romaines could neuer attaine to and reporteth the same now to be subiect to Christ as also reckeneth vp the places of Sarmatia of the Danes the Germanes the Scithiās with many other prouinces and Iles to him vnknowen in all which places sayth he raigneth the name of Christ which now beginneth to be commō This hath Tertullian Note here how amōg other diuers beleuing nations he mentioneth also the wildest places of Britaine to be of the same number And these in his time were Christened who was in the same Eleutherius time as is aboue sayd Then was not Pope Eleutherius the first whych sent the Christian fayth into this Realme but the Gospell was heere receiued before hys time eyther by Ioseph of Arimathia as some Chronicles recorde or by some of the Apostles or of their scholers which had bene heere preaching Christ before Eleutherius wrote to Lucius 3. My thirde probation I deduct out of Origen Home 4. in Ezechielem whose words be these Britāniam in Christianam consentire religionem Whereby it appeareth that the faith of Christ was sparsed here in England before the daies of Eleutherius 4. For my fourth probation I take the testimony of Bede where he affirmeth that in his time and almost a thousand yeare after Christ here in Britayne Easter was kept after the maner of the East Church in the full moone what day in the weeke soeuer it fell on and not on the Sonday as we do now Wherby it is to be collected that the first preachers in this land haue come out from the East part of the world where it was so vsed rather then from Rome 5. Fiftly I may alledge the woordes of Nicephorus Lib. 2. cap 40. where hee sayeth that Symon Zelotes did spreade the gospel of Christ to the West Oceane and brought the same vnto the Iles of Britayne 6. Sixtly may be added here also the words of Petrus Cluniacensis who wryting to Bernard affirmeth that the Scots in his time did celebrate their Easter not after the Romane maner but after the Greekes c. And as the said Britains were not vnder the Romane order in the time of this Abbot of Cluniake so neither were they nor woulde be vnder the Romane legate in the time of Gregory nor would admit any primacy of the bishop of Rome to be aboue thē 7. For the seuenth argument moreouer I may make my probation by the plaine woordes of Eleutherius by whose Epistle wrytten to king Lucius we may vnderstande that Lucius had receaued the faith of Christ in his lande before the king sent to Eleutherius for the Romane lawes for so the expresse wordes of the letter do manifestly purport as hereafter followeth to be seene By all which coniectures it may stand probably to be thought that the Britaynes were taught first by the Grecians of the East Church rather then by the Romaines Peraduenture Eleutherius might helpe something eyther to conuert the king or else to encrease the Faith then newly sprong among the people but that he precisely was the first that cannot be proued But graunt he were as in deede the most part of our English stories confesse neither will I greatly sticke with them therin yet what haue they got thereby when they haue cast all their gaine In fewe wordes to conclude this matter if so be that the Christian faith and religiō was first deriued from Rome to this our nation by Eleutherius then let them but graunt to vs the same faith and religion which then was taught at Rome and from thence deriued hether by the sayd Eleutherius and we wil desire no more For then neither was any vniuersal Pope aboue all Churches and Councels whych came not in before Bonifacius time whych was 400. yeres after neither any name or vse of the Masse the partes whereof how and by whom they were compiled here after in this booke following appeareth to be seene Neither any sacrifice propiciatorie for the scouring of Purgatory was then offered vpon halowed altars but onely the Communion frequented at Christian tables where oblations and gifts were offered as well of the people as of the Priestes to God because they should appeare neither emptie nor vnkinde before the Lord as we may vnderstand by the time of Cyprian Neither was then any transubstātiation heard of which was not brought in before a thousand yere after Neither were then any images of Saints departed set vp in Churches yea a great number of the Saints worshypped in this our time were not as yet borne nor the Churches wherein they were worshipped were yet set vp but came in long after especially in the time of Irene Constans the Emperour Likewise neyther Reliques nor peregrinations were then in vse Priestes Mariage was then as lawfull and no lesse receiued as now neither was it condemned before the dayes of Hildebrand almost a thousande yeares after that Their seruice was then in the vulgare toung as witnesseth Hierome The Sacrament ministred in both kindes as wel to lay men as to Priestes the witnes wherof is Cyprian Yea and that temporal men which would not then communicate at Easter Whitsontide and Christenmasse were not coūted for Catholiks the Popes owne distinction can testifie In funeralles Priestes then flocked not together selling trentals and diriges for sweping of Purgatorie but onely a funeral cōcion was vsed with Psalmes of praises songs of theyr worthy deedes and Alleluya sounding on high which did shake the gilded seelings of the temple as witnesseth Nazianzene Ambrose and Hierome c. In the Supper of the Lord at Baptisme no such ceremonies were vsed as now of late hath bene intruded in so much that as in this story is shewed hereafter both Austen and Paulinus Baptised then in Riuers not in halowed fountes as wytnesseth Fabianus The Portuis of Sarum of Yorke of Bangor with Mattens and Euensong of the day againe neither the orders and religions of Monks Friers were not yet dreamed of to the space almost of a thousand yeares after c. So that as I sayde if the Papistes woulde needes deriue the faith religion of this Realme from Rome then let them set
sunne beames Item in making whole the altarstone of Marble brought from Rome Ite in drawing a length one of the timber peces which wente to the building of the temple in Malmesbery Item in sauing the Mariners at douer c. As concerning these and such other myracles which William Malmesbery to hym attributeth I can not consent to him therein but thynke rather the same to be Monkishe deuises forged vpon their Patrons to maintaine the dignitie of their Houses And as the Authour was deceaued no doubt in beleuing such fables himselfe so maye he likewise deceaue vs through the dexteritie of his style and fyne handling of the matter but that father experience hath taught the worlde nowe a dayes more wisedome in not beleuing such practises this Aldelmus was Byshoppe of Schyrborne which sea after was vnited to the sea of Winton In which Church of Winchester the like miracles also are to be read of Byshop Adelwod and S. Swithune whom they haue canonized likewise for a Saint Moreuer neare about the xxv yeare of Iue by the report of Bede S. Iohn of Beuerley which was then Byshop of Yorke died and was buried at the porche of the Minster of Deirwod or Beuerley In the which portch it is recorded in some Chronicles that as the said Iohn vpon a time was praying being in the portch of S. Michaell in Yorke the holy Ghost in the similitude of a Doue sat before him vpon the altar in brightnes shining aboue the sunne This brightnes being sene of other first commeth one of his Deacons running vnto the portche who beholding the Bishop their standing in his praiers and all the place replenished with the holy ghost was strokeÌ„ with the light therof hauing al his face burnt as it were with hote burning fire Notwithstanding the Bishop by and by cured the face of his Deacon againe charging him as the storye saith not to publishe what hee had seene duryng hys lyfe time c. which tale semeth as true as that we read about the same time done of S. Egwyne in Polychron Abbot of Eusham and Byshop of Worcester then called Wyctes who vpon a time when he had fettered both his feete Inyrons fast locked for certaine sinnes done in his youth and had cast the key therof in the sea afterward a fish brought the key againe into the ship as he was saying homeward from Rome But to leaue these Monkishe phantasies and returne into the right course againe of the story In the time of this foresaide Iue began first the right obseruing of the Easter day to be kept of the Pictes and of the Britaines In the obseruation of which day as is largely set foorth in Bede and Polychron Lib. 5. cap. 17. and 22. three thinges are necessary to be obserued the full Moone of the first Moneth that is of the month of March Secondly the Dominical Letter Thirdly the Equinoctiall day which Equinoctiall was wont to be counted in the East church and especially among the Egiptians to bee about the 17. daye of Marche So that the full Moone either vppon the Equinoctiall day or after the Equinoctiall day being obserued the next dominicall day following that full moone is to be taken for Easter day Wherin is diligeÌ„tly to be noted two thinges First the fulnes of the Moone must be perfectly ful so that it be the beginning of the third weke of the mooue which is the 14. or 15. day of the moone Secondly is to be noted that the said perfect fulnes of the moone beginnyng the thirde weeke must happen either in the very euening of the Equinoctial day or after the Equinoctial day For els if it happen either on the Equinoctiall day before the euening or before the Equinoctial day then it belongeth to the last moneth of the last yeare and not to the first moneth of the first yeare and so serueth not to be obserued This rite and vsage in keping Easter day being receiued in the Latin church began now to take place amoÌ„g the Pictes Britaines through the busie trauaile of Theodorus Cuthlacus but namelye of Elbert the holy Monke as they terme him and of Colfrid Abbot of Sirwin in Northumberlande which wrote to Narcanus or Naitonus the King of Pictes concerning the same who also among other thinges writeth of the shauen crownes of Priestes saying that it was as necessary for the vow of a MoÌ„ke or degre of a Priest to haue a shauen crowne for restrainte of their lustes as for any Christen man to blesse him against spirits when they come vpon him Bede Lib. 5. The coppy of which letter as it is in Bede I haue here annexed not for any great reason therin conteined but only to delite the Reader with some pastime in seing the fond ignorance of that Monkish age the copy of the letter thus proceedeth ¶ Of the shauing of Priestes out of the fift booke of Beda the xxi chap. COncerning the shauing of Priests wherof you wryte also vnto me I exhort you that it be decently obserued according to the Christian faith We are not ignorant that the Apostles were not al shauen after one maner neither doth the Catholicke Church at this day agree in one vniforme maner of shauing as they do in faith hope and charity Let vs consider the former time of the Patriarches and we shall finde that Iob an example of patience euen in the very point of his afflictions did shaue his head and he proueth also that in the time of his prosperitye he vsed to let his heare grow And Ioseph an excellent Doctour executor of chastity humilitie pietie and other vertues wheÌ„ he was deliuered out of prison seruitude was shauen wherby it appeareth that whilst he abode in prisoÌ„ he was vnshauen Behold doth these being men of god did vse an order in the habite of their body one contrary to the other whose consciences notwithstanding within did wel agree in the like grace of vertues But to speake truely and â—rely the difference of shauing hurteth not such as haue a pure faith in the Lord sincere charity towardes their neighbor especially for that there was neuer any controuersie amongst the Catholike fathers about the diuersitie thereof as there hath beene of the difference of the celebration of Easter and of faith But of all these shauinges that wee fynde either in the Churche or els where there is none in mine opinion so much to be followed embraced as that which he vsed on his head to whoÌ„ the Lord said thou art Peter and vpon this rocke I will builde my Church and the gates of hel shall not preuaile against it I will gyue thee the keyes of the kingdome of heauen And contrarywise there is no shauing so much to be abhorred and detested as that which he vsed to whom the same S. Peter said thy money bee with thee to thy destruction because thou
the first telleth a tale concerning this matter In tymes past saith he when the seruice which Ambrose made was more frequented and vsed in Churches then was the seruice which Gregory had appointed the bishop of Rome then called Adrian gathered a Councell together in the which it was ordained that Gregories seruice should be obserued and kept vniuersally which determination of the Councell Charles the Emperor did diligeÌ„tly put in executioÌ„ while he ran about by diuers Prouinces inforced all the Clergy partly with threatnings and partly with punishments to receiue that order And as touching the bookes of Ambrose seruice he burnt them to ashes in all places and threw into prison many priests that would not consent and agree to the matter Blessed Eugenius the Bishop comming vnto the Councell found that it was dissolued iij. dayes before his comming Notwithstanding through his wisedome he so perswaded the Lord Pope that he called agayne all the Prelates that had bene present at the Councell and were now departed by the space of three dayes Therfore when the Councell was gathered agayne together in this all the fathers did consent and agree that both the Masse bookes of Ambrose and Gregory should be layd vpon the aulter of blessed Peter the Apostle and the church dores diligently shut and most warily sealed vp with the signets of many and diuers bishops Againe that they should all the whole night geue themselues to prayer that the Lord might reueale open shew vnto them by some euident signe or token which of these two seruices he would haue vsed in the Temples Thus they doing in all pointes as they had determined in the morning opened the church dores and founde both the Myssals or Masse bookes open vpon the aulter or rather as some say they found Gregories Masse booke vtterly plucked asunder one piece from an other and scattered ouer all the church As touching Ambrose booke they only found it open vpoÌ„ the aulter in the very same place where they before laid it This miracle Pope Adrian like a wyse expounder of dreames saith that as the leaues were torne and blown abroad all the church ouer so should Gregories booke be vsed throughout the world whereupoÌ„ they thought themselues sufficiently instructed and taught of God that the seruice which Gregory had made ought to be set abroad vsed throughout the world and that Ambrose his seruice should onely be obserued and kept in his owne church of Mediolanum where he sometyme was bishop Thus hast thou heard brother Reader the full and whole narration of this misticall miracle with the Popes exposition vpon the same which semeth to be as true as that which Daniell speaketh of how the Idoll Bell did eate vp all the meate that was set before him all the night Daniel 14. Concerning the which miracle I need not admonish thee to smell out the blind practises of these night-crowes to blind the world with forged inuentioÌ„s in stead of true stories Albeit to graunt the miracle to be most true vnfallible yet as touching the exposition therof another man beside the Pope percase might interprete this great miracle otherwise as thus That God was angry with Gregories booke and therfore rent it in pieces and scatered it abroad and the other as good lay sound vntouched and at the least so to be preferred Notwithstanding whatsoeuer is to bee thought of this miracle with the exposition therof thus the matter fell out that Gregories seruice had only the place and yet hath to this day in the greatest part of Europe the seruice of Ambrose beyng excluded And thus much touching the great act of Pope Adrian for the setting vp of the Masse By the relation wherof yet this knowledge may come to the Reader at least to vnderstand how that commonly in christen nations abroad as yet no vniforme order of any Missall or Masse booke was receiued as hath bene hetherto discoursed Now from the Popes to returne againe to the emperours from whence we digressed like as Pipinus the father of Charles as hath bene before sufficiently told had geuen to the sea Papall all the princedome of Rauenna with other donations and reuenewes landes in Italy so this Carolus following his fathers deuotion did confirme the same adding moreouer therunto the Citie and dominion of Venice Histria the Dukedome Foroiuliense the dukedom Spoletanum and Beneuentanum and other possessions moe to the patrimonie of S. Peter making him the Prince of Rome and of Italy The Pope agayne to recompence his so gentle kindnes made him to be intituled most Christen king and made him Patricium Romanum Moreouer ordeined him onely to bee taken for Emperour of Rome For these and other causes moe Carolus bare no little affection to the sayd Adrian aboue all other Popes as may well appeare by this letter of Carolus Magnus sent to king Offa what tyme the said Offa as is aboue prefixed sent to hym Alcuinus for entreatie of peace whereunto the foresayd Carolus aunswereth agayne to the message of Offa in a letter the contents whereof be these The tenour of a Letter sent by Carolus Magnus to king Offa answering to his request concerning the intreatie of peace betwene them CArolus Rex Francorum Longobardorum Patricius Romanorum viro venerando fratri charissimo Offae Regi Merciorum Salut Primò gratias agimus omnipotenti Deo de Catholicae fidei sinceritate quam in vestris laudabilibus paginis reperimus exaratam De peregrinis verò qui pro amore Dei salute animarum suarum beatorum Apostolorum limina desiderant adire cum pace sine omni perturbatione vadant Sed si aliqui religioni non seruientes sed lucra sectantes inueniantur inter eos locis opportunis statuta soluant telonia Negociatores quoque volumus vt ex mandato nostro patrocinum habeant in regno nostrolegitime Et si in aliquo loco iniusta affligantur oppressione reclament se ad nos vel nostros iudices plenam â—â—stitiam iubemus fieri Cognoscat quoque dilectio vestta quod aliquam benignitatem de Delmaticis nostris vel pallijs ad singulas sedes Episcopales regni vestri vel Ethelredi direximus in eleemosinam Domini Apostolici Adriani deprecantes vt pro eo intercedi iubeatis nullam habentes dubitationem beatam illius animam in requie esse sed vt fidem dilectionem ostendamus in amicum nobis charissimum Sed de thesauro humanarum rerum quum Dominus Iesus gratuita pietate concessit aliquid per Metropolitanas ciuitates Direximus vestrae quoque dilectioni vnum baltheum vnum gladium duo pallia serica c. The cause why this Carolus writeth so fauorablye of AdriaÌ„ partly is touched before partly also was for the Carolomane his elder brother being dead his wife called Bertha with her two Children came to Adrian to haue them confirmed in their fathers kingdome whereunto
much more despissing this vniust decreement through the onerous and importable transgression of their Pastor should shew themselues disobedient With heauines I was troubled and with compassion for that I doubted how the members of the body should doe their head being so greatly out of frame For what can be more greuous or more to be lameÌ„ted touching the state of the church then for you being the Bishop of the principall seat to whom appertaineth the regiment of the whole church to swarue neuer so little out of the right way Certes in this you haue not a little erred in that you haue gone about to constraine your Clergy to singlenes of life through your imperious tiranny whom rather ye ought to stirre vp to the continency of mariage For is not this to be counted a violence and tiranny to the iudgement of all wise men when a man is compelled by your decrees to doe that which is against the institution of the Gospell and the proceeding of the holy Ghost Seyng then there be so many holy examples both of the olde and new Testament teachyng vs as you know due information I desire your patience not to thinke it greuous for me to bryng a few here out of many First in the olde law the Lord permitteth mariage vnto the Priestes which afterward in the new law we doe not read to bee restrayned but in the Gospel thus he sayth There bee some Eunuches which haue gelded themselues for the kingdome of heauen but all men do not take this word he that can take it let him take it Wherfore the Apostle sayth concerning virgins I haue no commaundement of the Lord but onely I geue counsell Which counsaile also all men do not take as in the commaundement of the Lord before but many there be false dissemblers and flatterers goyng about to please men and not God whome we see vnder a false pretence of continencie to fall into horrible wickednesse Some to lye with their fathers wiues some to bee Sodomites and not to abhorre to play the beastes with bruite beastes And therfore least through the infection of this wicked pestileÌ„ce the state of the Church should too much go to ruine therfore he sayd because of fornication let euery man haue his owne wyfe Touching which saying our false hypocrites falsly do lye faine as though onely it pertayned to the laitie and not to them And yet they themselues seming to be set in the most holy order are not afrayd to abuse other mens wiues and as we see with weeping eyes all they do outrage in the foresayd wickednes These men haue not rightly vnderstanded the Scripture whose brestes while they sucke so hard in stead of milke they suck out bloud For the saying of the Apostle let euery man haue his own wife doth except none in very deede but him onely which hath the gifte of continency prefixing with himselfe to keepe and to continue hys virgine in the Lord. Wherfore O reuerend father it shal be your part to cause ouersee that whosoeuer either with hand or mouth hath made a vowe of continencie and afterward would forsake either should be compelled to keepe his vowe or els by lawfull authoritie should be deposed from his order And to bring this to passe ye shall not onely haue me but also all other of my order to be helpers vnto you But that you may vnderstand that such which know not what a vowe doth meane are not to be violently compelled thereunto heare what the Apostle sayth vnto Timothie A Bishop sayth he must be irreprehensible the husband of one wife Which sentence least ye should turne and apply onely to the Church marke what he inferreth after he that knoweth not sayth he to rule his owne householde and familie how should he rule the Church of God And likewise the Deacons sayth he let them be the husbandes of one wyfe which haue knowledge to gouerne their owne house and children And this wyfe how she is woont to bee blest of the Priest you vnderstand sufficiently I suppose by the decrees of holy Siluester the Pope To these and such other holy sentences of the Scripture agreeth also he that is the writer of the rule of the Clergy writing after this maner A Clarke must be chaste and continent or els let him be coupled in the bandes of Matrimony hauing one wyfe Wherby it is to be gathered that the Bishop and Deacon are noted infamous and reprehensible if they be deuided in mo women then one otherwise if they do forsake one vnder the pretence of Religion both they together as well the Bishop as the Deacon bee here condemned by the Canonicall sentence which sayth Let no Bishop or Priest forsake his owne wife vnder the colour and pretence of Religion If he doe forsake her let hym bee excommunicate And if he so continue let hym bee disgraded Saint Augustine also a man of discrete holynesse sayth in these wordes There is no offence so great or grieuous but it is to auoyd a greater euill Furthermore we read in the second booke of the Tripartite history That when the Councell of Nice goyng about to establish the same decree would enact that Bishops Priests and Deacons after their consecration either should abstaine vtterly from their own wiues or els should be deposed Then Paphnutius one of those holy Martyrs whom the Emperor Maximus had put out the right eie hockt their left legs rising vp amongst the withstood their purposed decreement confessing Mariage to be honourable and calling the bed of matrimony to be chastitie and so perswaded the Councell from making that law declaring thereby what occasion might come to themselues their wiues of fornication And thus much did Paphnutius being vnmaried himself declare vnto theÌ„ And the whole Councell commending his sentence gaue place thereto left the matter freely without coÌ„pulsion to the will of euery man to do therein as he thought Notwithstanding there be some which take S. Gregory for their defence in this matter whose temeritie I laugh at ignorance I lament for they know not being ignorauntly deceiued how daungerously the decree of this heresie was being made of S. Gregory who afterward well reuoked the same with condign fruit of repentaunce For vpon a certaine day as he sent vnto his fishpond to haue fish and did see more then sixe thousand infants heades brought vnto him which were taken out of the same pond or mote did greatly repent in himselfe the decree made before touchyng the single lyfe of Priests which he confessed to be the cause of that so lamentable a murther And so purging the same with condigne fruite of repentaunce altered agayne the things which he had decreed before commending that counsaile of the Apostle which sayth It is better to marry then to â—urne Adding moreouer of himself thereunto and saying It is better to marry then to giue occasion of death Peraduenture if these men
was brought vpon a white palsray into Laterane where a scepter was geuen him and a girdle put about him hauing vii keyes with vii scales hanging there vpon for a recognisance or token of his vii fold power according to the vii folde grace of the holy Ghost of binding loosing shutting opening sealing resigning iudging c. After this Paschalis was elected Pope Henricus 4. the foresaid Emperour of courage most valiant if the time had serued thereto thought to come vp to Italic to salute the newe Pope But vnderstanding the Popes minde bent against him he chaunged his purpose In the meane time Paschalis to shew himselfe inferior to Hildebrand in no poynt began first to depose all such Abbates byshops whome the Emperour had set vp Also banished Albertus Theodoricus and Maginulphus striuing the same time for the papacie I spake before of Guibert whō Henricus the Emperour had made Pope against Hildebrād Against this Guibert Paschalis made out an armie who being put to flight not long after departed About the same time An. M. Li. the bishop of Fluence began to teach and to preach of Antichrist then to be borne to be manifest as Sabellicus restifieth wherupon Paschalis assembling a coūcell put to silence the sayde bishop and condemned his bookes In this councell at Trecas priestes that were maryed were condemned for Nicolaitanes Item according to the decree of Hildebrand al such of what degree or estate soeuer they were being lay men that gaue any ecclesiasticall dignities were cōdemned of Symonie Furthermore the statute of priestes tithes there he renued coūting the selling away therof as a sinne against the holy ghost Concerning the excommunicatiō and other troubles that Hildebrand wrought against Henricus the 4. Emperour it is declared sufficiently before This excommunication Paschalis the Pope renued a fresh against the saide Henry And not onely that but also conuenting the Princes of Germanie into a generall assemble set vp his owne sonne against him causing the bishop of Mentz of Colen and of wormes to depriue him of hys Imperiall crowne and to place his sonne Henricus the fift in his fathers kingdome and so they did Comming to the place at Hilgeshem first they required his Diademe hys purple his ring and other ornaments pertaining to the crowne from him The Emperor demandeth the cause being ther excommunicate and voide of frendes They pretending againe I cannot tell what for selling of Bishopricks Abbases and other ecclesiasticall dignities for money also alledging the popes pleasure and of other princes Then required he first of the Bishop of Mentz and likewise of the other two whom he had preferred to their bishopricks before asking them in order if he had receiued of them anye peny for his promoting thē to their dignities This when they could not deny to be so wel saith he doe you require me againe with this With diuers other wordes of exhortation admonishing them to remember their othe alleageaunce to their Prince But the periured Prelates neyther reuerencing his maiestie nor mooued with his benefites nor regarding their fidelitie ceased not for this but first plucked from him sitting in throne his crowne unperiall then disuestured him taking from him his purple his scepter The good Emperour being left desolate and in confusion sayeth to them Videat deus iudicet that is let God see and iudge Thus leauing him they went to his sonne to confirme him in his kingdom and caused him to driue his father out who then being chased of his owne sonne hauing but 9. persones about him did flee by the Dukedome of Limbrugh where the Duke being then in hunting perceauing and bearing of him made after to folow hym The Emperor fearing no other but presēt death for he had displaced that same Duke before out of his Dukedome submitted himselfe crauing of him pardon and not reuengement The Duke full of compassion pitiyng his state not onely remitted all hys displeasure but also receiued him to his castle Moreouer collecting his souldiours and men of warre brought him to Colen and there was well receaued His sonne hearing this besieged the city of Colen But the father by night escaping came to Leodium where resorted to hym all such as were men of compassion and of a constant heart In so much that hys power being strōg enough he was now able to pitch a field against his ennemies and so did desiring his friends that if he had the victorie they woulde spare hys sonne In fine the battail ioyned the father had the victorie the sonne was put to flight many being slaine on both sides But shortly after the battell renued againe the sonne preuailed the father was ouercome and takē who then being vtterly dispossessed of his kingdome was brought to that exigent that comming to Spire was same to craue of the bishop there whom he had done much for before to haue a prebende in the Church and for that he had some 〈◊〉 of his Booke he desired to serue in our Ladies quire Yet coulde he not obtaine so much at his hande who swore by our Ladie hee should haue none there Thus the wofull emperour most vnkindly hādled and repulsed on euery side came to Leodium and there for sorrowe died after he had raigned 50. yeares whose body Paschalis after his funerall caused to be taken vp againe and to be brought to Shires where it remained 5. yeres vnburied Haec ex Helmoldo After the decease of this Emperor Henricus the 4. his sonne Henricus the 5. raigned the space of 20. yeares Who comming to Rome to be crowned of the Pope coulde not obtaine before he would fully assent to haue this ratified that no Emperour should haue any thing to doe with the election of the Romaine Byshop or with other byshopprickes Besides that about the same time suche a sturre was made in Rome by the sayd Byshop that if the Emperour had not defended himselfe with his owne hands he had bene slaine But as it happened the Emperour hauing the victorie amongest many other Romaines which were partly slaine partly taken in the same skirmishe he taketh also the Pope and leadeth him out of the Citie where he indenteth with him vpō diuers conditions both of his coronation and of recouering againe his right and title in the election of the Pope of other byshops wherunto the Pope assenting agreed to all So the Emperour being crowned of Paschalis returned againe with the Pope to Rome All the conditions betwene the Emperour the Pope so long as the Emperour remained at Rome stoode sirine and ratified But asseone as the Emperour was returned againe to Germanie forth with the Pope calling a Synode not only reuoked all that he had agreed to before but also excommunicated Henricus the Emperor as he had done his father before reproouing the former priuilegium for prauilegium The Emperor returning frō Rome to Franice there
life commeth therof Also of the vnconsiderate promotion of euill Prelates and of their great negligence in correcting and reformyng the euill demeanour of the people Item of the great wantonnes lasciuiousnes in their seruauts and families concerning their excessiue wearing of apparell Item complaineth also of the outragious and excessiue gaynes that Prelates and other vnder them take for their seale especially of officials scribes such like which geue out the seale they care not how nor wherfore so they may gayne money He complaineth in like maner that prelates be so slack and negligent in looking to the resideÌ„ts in their benefices Farther lamenteth for the rash geuing of benefices to parlons vicars and curates not for any godlines or learning in them but for fauour or friendship or intercession either els for hope of some gayne whereof springeth this great ignorance in the Church After this he noteth in prelates how they wast and expend the goods of the church in supersluities or vpon theyr kinsfolke or other worse wayes which should rather be spent vpon the poore Nextly in the x. chapter he coÌ„plaineth for that through the negligence of men of the church especially of the church of Rome the bookes and monuments of the old Councels also of the new are not to be found which should be reserued and kept in all cathedrall Churches Item that many prelates be so cold in doing their duties Also reprocheth the vnchast and voluptuous demeanor of Ecclesiasticall persons by the example of Storkes whose nature is saith he that if any of their company leauyng his owne mate ioyneth with any other all the rest flieth vpon him whether it be he or she beateth hym and plucketh his fethers off what then sayth he ought good prelates to do to such a person of their company whose filthinesse and corrupt life both defileth so many and stinketh in the whole Church Againe forasmuch as we read in the booke of Esdras lib 2. cap 9 that he purging Israel of strange womeÌ„ began first with the priestes So now likewise in the purging correcting of all sortes of men first the purgation ought to begin with these according as it is written by the prophet Ezechiel Begin first with my sanctuary c. Moreouer how that in the tyme of Phillip kyng of Fraunce the whole Realme was interdited for that the kyng had but one woman in stead of his wife which was not his wife by law And againe â—eyng in these our dayes the king of Portingale hath bene sequestred from his dominion by the authoritie of the church being thought not sufficient to gouerne what then ought to bee sayd to that Prelate which abuseth other mens wiues virgines and Nunnes which also is found vnable insufficient to take vpon him the charge of soules About the yeare of our Lord 1128. the orders of the knights of the Rhodes called Joannites also the order of Templars rose vp After Honorius next in the same vsurpation succeded Pope Innocentius 2. an 1130. But as it was with hys predecessours before hym that at euery mutation of newe Popes came new perturbations and commonly neuer a Pope was elected but some other was set vp against him sometymes 2. sometymes 3. Popes togethey so likewise it happened with this Innocentius for after he was chosen the Romains elected another pope named Anacletus Betwixt these two Popes was much ado and great conflicts through the partaking of Rogerius Duke of Sicile takyng Anacletus part agaynst Innocentius vntil Locharius the Emperour came who rescuing Innocentius droue Rogerius out of Italy Our stories recorde that king Henry was one of the great helpes in setting vp and maintayning this Pope Innocentius against Anacletus Gisburnens Amongst many other things this Pope decreed that whosoeuer did strike a Priest or Clerke beyng shauen he should be excommunicate and not to be absolued but only of the Pope himselfe About the tyme of doyng of these thynges beyng the yeare of our Lord 1135. king Henry being in Normandy as some say by taking there a fall froÌ„ his horse as other say by taking a surfet in eating Lampries fell sicke died after he had raigned ouer the realme of England 35. yeres and odde monethes leauyng for his heyres Matilde the Empresse his daughter with her young sonne Henry to succeed after hym to whom all the Prelates and Nobilitie of the Realme were sworne But contrary to their oth made to Molde in the presence of her father before William the Archbishop of Cant. and the nobles of the realme crowned Stephen Erle of Boloyne and sisters sonne to king Henry vpon S. Stephens day in Christmas weeke Which Archbishop the next yeare after dyed beyng as it was thought iustly punished for his periury And many other lordes which did accordingly went not quite without punishment In like iustice of punishmeÌ„t is numbred also Roger bishop of Salisbury who contrary to his othe beyng a great doer in the coronation of Stephen was apprehended of the same kyng and miserably but iustly extermined A certaine written English story I haue which addeth more and faith that king Stephen hauing many foes in diuers quarters kepyng there holdes and castels agaynst him went then to Oxford tooke the Bishop of Salisbury and put a rope about his necke so led him to the castle of Uice that was his and commanded them to render vp the castle or he would slay and hang their Bishop Which Castle beyng geuen vp the kyng tooke the spoyle thereof The like also he did to the Bishop of Lyncolne named Alexander whom in lyke maner he led in a rope to a Castle of the Bishops that was vpon Trent and bad them deliuer vp the Castle or els he would hang their Lord before the gate Long it was before the castle was geuen vp yet at length the king obtaining it there entred and tooke all the treasure of the Bishop c. Roger Houeden Fabian alleagyng a certayne olde Authors whom I cannot finde referreth a great cause of this periury to one Hugh Bigot Steward sometyme with king Henry Who immediatly after the death of the sayd Henry came into England and before the sayd Archbishop and other Lordes of the land tooke wilfully an othe and sware that he was present a little before the kings death when king Henry admitted for his heyre to be king after him Stephen his nephew for so much as Molde his daughter had discontented him Wherunto the Archbishop with the other Lordes gaue to hasty credence But this Hugh sayth he escaped not vnpunished for he dyed miserably in a short tyme after Ex Fabia Albeit all this may be supposed rather to be wroght not without the practise of Henry bishop of Winchester other Prelates by his settyng on which Henry was brother to King Stephen c. King Stephen THus when king Stephen contrary to his oth
a thumbe in a mans hand helpeth a man to worch and double number of fingers in one hand should let hym more and so the more number the there were passing the measure of Gods ordinaunce the more were a man letted to worke Right so as it seemeth it is of these new orders that ben added to the church without grounde of holy write and Gods ordinaunce 33. Frere what charitie is this to the people to lye and say that ye follow Christ in pouerty more then other meÌ„ done and yet in curious and costly howling and fine and precious clothing and delicious and liking feeding in treasure and iewels rich ornamentes Freres passen Lordes and other rich worldly men and soonest they shold bryng her cause about be it neuer so costly though Gods lawe be put abacke 34. Frere what charitie is this to gather vp the books of holy write and put hem in treasory and so emprison them from secular priestes and curates by this cautell let hem to preach the Gospell freely to the people without worldly mede and also to defame good priestes of heresie lyen on hem openly for to let hem to shew gods law by the holy gospell to the Christen people 35. Frere what charitie is thys to fayne so much holines in your bodely clothing that ye clepe your habite that many blynd fooles desiren to die therein more then in an other and also that a Frere that leuith his habite late founden of men may not be assoyled till he take agayne but is Apostata as ye seyn and cursed of God and maÌ„ both The Frere beleueth truth and patience chastitie meeknes and sobriety yet for the more part of his life he may soone be assoyled of his Prior and if he bring home to his house mich goad by the yeare be it neuer so falâ—y begged pilled of the poore and nedy people in in countries about he shal behold a noble Frere O Lord whether this be charitie 36. Frere what charitie is this to prease vpon a richâ— man and to entice him to be buryed among you from hys parish Church and to such riche men geue letters of fraternitie confirmed by your generall seale and thereby to beare him in hand that he shall haue part of all your masses mattens preachinges fastinges wakinges and al other good dedes done by your brethren of your order both whiles he liuith and after that he is dead and yet ye wytten neuer whether your deedes be acceptable to God ne whether that man that hath that letter be able by good liuing to receiue any parte of your deedes and yet a poore man that ye wyte well or supposen in certaine to haue no good of ye ne geuen to such letters though he be a better man to God then such a rich man neuerthelesse this poore man doth not retche thereof For as men supposen suche letters and many other that Freres behotten to men be full false deceites of Fryers out of all reasoÌ„ and gods law and christen mens fayth 37. Frere what charitie is this to be Confessours of Lordes and Ladies and to other mighty men and not amend hem in her liuing but rather as it seemeth to be the bolder to pill her poore tenauntes and to liue in lechery there to dwell in your office of confessour for wynning of worldly goodes and to be holde great by colour of suche ghostly offices this seemith rather pride of Freres than charitie of God 38. Frere what charitie is this to sayne that who so liuith after your order liuith most perfitely and next followeth the state of Apostles in pouertie and penaunce yet the wisest and greatest clerkes of you wend or seÌ„d or procure to the court of Rome to be made Cardinals or bishops or the popes chaplaines and to be assoyled of the vowe of pouertie and obedience to your ministers in the which as ye sayne standeth most perfection and merite of your orders and thus ye faren as Phariseis that sayen one and do an other to the contrary Why name ye more the Patrone of your order in your Confiteor when ye beginne masse then other Sayntes Apostles or Martyrs that holy Churche hold more glorious then hem and clepe hem your Patrons and your auowries Frere whether was S. Frauncis in making of hys rule that hee set thine order in a foole a lyer or els wyse and true If ye sayne that he was not a foole but wise ne a lyer but true why shewe ye contrary by your doyng whan by your suggestion to the pope ye sayde that your rule that Fraunces made was so harde that ye might not liue to hold it without declaration and dispensation of the pope And so by your deede ne lete your Patrone a foole that made a rule so harde that no man may well keepe and eke your dede proueth him a lyer where he saith in his rule that he tooke and learned it of the holy Ghost For how might ye for shame pray the Pope vndoe that the holy ghost bit as when ye prayed him to dispense with the hardnes of your order Frere whiche of the foure orders of Friers is best to a man that knoweth not which is the best but would fayne enter into the best and none other If thou sayst that thine is the best then sayst thou that none of the other is as good as thine and in this ech Frere in the 3. other orders wolle say that thou lyest for in the selfe maner eche other Freere woll say that hys order is best And thus to eche of the 4. orders bene the other three contrary in this poynt in the which if anye sayth sooth that is one alone for there may but one be the best of foure so followeth it that if each of these orders aunswered to this question as thou doest iij. were false and but one true and yet no man should wyte who that were And thus it seemeth that the most part of Freeres byn or should be lyers in this poynt and they should aunswere thereto If you say that an other order of the Freres is better then thine or as good why tooke ye nat rather therto as to the better when thou mightst haue chose at the beginning And eke why shouldest thou be an Apostata to leaue thine order and take thee to that is better and so why goest thou not from thine order into that Frere is there any perfiter rule of religion than Christ Gods sonne gaue in his Gospell to his brethren Or then that religion that Sainct Iames in his Epistle maketh mention of If you say yes then puttest thou on Christ that is the wisedome of God the father vnkunning vnpower or euill will for than he could not make his rule so good as an other did his And so he had be vnkunning that he might not so make his rule so good as an
desired of her father to marry with her Whereunto the king her father would not agree vnles he promised to be a Christian. Notwithstanding the other being strōger in power and threatning to get her by warre the king at length was forced to agree In conclusion it happened that the childe being borne betwixt them was ouergrowen all rough with hayre like the skin of a Beare Which childe being brought to the father he commaunded it to be thrown in the fire burned But the mother desiring first to haue the childe baptised caused all things therunto to be prepared The infant being 3. times in water plunged after the Sacrament of holy baptisme receiued incontinent was altered and turned from all his hairy roughnes and sene as fayre and smooth skinned as any other The which thing after the Father saw and beheld was Christened himselfe and all hys house c. In the raigne of this king Walter Merton Bishop of Rochester builded Merton colledge in Oxford In whose raigne also liued Henricus de Gaudano Arnoldus de villa noua Dante 's and other mo And Scotus called Duns Who in his 4. booke of Sent Dist. 18. complayneth of the abuse of excommunication of the Popes keies Where as before excommunication was not vsed but vpon great and iust causes therefore was feared now sayth he it is brought forth for euery trifling matter as for not paying y◠Priestes wages c. therefore sayth he it groweth in contēpt Under the same king about the beginning of hys raygn was the yeare so hoat and so drye that from the month of May vntill the month nere of Septēber fell no rayn in so much that many dyed for heat the vulgar people in their reckning of yeares did count the time from the sayd dry yeare long after After P. Benedictus aboue mentioned succeded Pope Clement the 5. who translated the Popes court to Auinion in Fraunce where it remayned the terme of 74. yeares after At the coronation of this Clemēt was present Philip king of Fraunce Charles his sonne and Duke Iohn Duke of Britany with a great number of other men of state and Nobility At which coronation they being in the middle of the pompe or processiō a great wall brake down and fell vpon thē by the fall wherof Duke Iohn with 12. other were slayne king Philip hurt wounded the Pope stroken from his horse lost out from his mitre vpon his head a Carbuncle esteemed to the value of 6000. florence Plat. de vit Pont. By this Clemēt was ordeined that the Emperor though he might be called king of the Romains before yet he might not enioy the title right of the Emperor before he was by him confirmed And that the Emperors seat being vacant the Pope should raigne as Emperor till a new Emperor was chosē By him the orders of the Tēplaries who at that time were too abhominable was put downe at the Counsell of Uienne as hereafter Christ willing shal be declared He also ordeined and cōfirmed the feast of Corpus Christi assigning indulgences to such as heard the seruice therof And as pope Bonifacius afore heaped vp the book of Decretals called Sextus Decretalium so this Clement compiled the 7. booke of the decretals called of the same Clement the Clementines In the time of this Pope Hēricus the 6. of that name Emperor was poysoned in receiuing the Sacrament by a false dissembling Monke called Bernard that feined himselfe to be his familiar frend which was thought to be done not without the consent of the Popes legate The Emperour perceiuing himselfe poysoned warned him to flee escape away for els the Germaines would sure haue slaine him who although he escaped himselfe yet diuers of his order after that with fire and sword were slayne As this Pope Clement the 5. had well prouided now as he haue heard agaynst the Empire of Rome to bring it vnder his girdle insomuch that without the Popes benediction no Emperor might take the state vpon him c. Now he procedeth farther to intermeddle with the Empire of Constantinople Where he first exerciseth his tyranny power of excommunicatiō agaynst Andronicus Palcologus Emperor of Constantinople an 1327. declaring him as a schismaticke and hereticke because he neither would nor durst suffer the Greciās to make their appeale from the Greeke Church to the Pope neither would acknowledge him for his superior c. Whereby it may appeare that the Greek Church did not admitte the Popes superiority as yet nor at any time before Saue onely about the tyme of Pope Innocent the 3. an 1202. at what time the Frenche men with their Captain Baldwinus Earle of Flaūders ioyned together with the Uenecians were set against the Grecians to place Alexius to the right of the Empire of Constantinople vpō conditiō as writeth Platina to subdue the Greeke church vnder the church of Rome Which Alexius being restored and shortly after slayne the empire came to the Frenchmē with whom it remained the space of 58. yeares till the comming of Michael Paleologus in the dayes of Pope Gregory the 9. Who restored the Empire frō the Frenchmen vnto his pristine state again During all which time of the French Emperors the Greeke church was subiect to Rome as by the decretals of Pope Gregory the 9. may appere Then folowed after this that the foresayd Michael Emperor of Constantinople beyng called vp to a councell at Lions by Pope Gregory the 10. about the controuersy of proceeding of the holy Ghost as is aboue specified and obedience to the Church of Rome there because the sayd Michael the Emperor did submitte himselfe the Grecians to the subiection of Rome as testifieth Baptist Egnat He thereby procured to himselfe such grudge and hatred among the Greeke Monkes and Priestes that after his death they denyed him the due honor place of buriall The sonne of this Andronicus was Michael Paleologus aboue mentioned who as ye haue heard before because he was constrayned by the Grecians not to admit any apellation to the Bishop of Rome was accursed by the popes cēsures for an heretick Wherby appereth that the Grecians recouering their state agayn refused all subiection at this time vnto the church of Rome which was the yeare of our Lord. 1327. c. After this Clemēt the 5. folowed Pope Iohn the 22. with whom Ludouike the Emperour had much trouble After whom next in course succeded Pope Benedict the 12. Which Benedict vpō a time being desired to make certayn new Cardinals to this answereth agayne that he would gladly so do if he also could make a new world For this world sayd he is for these Cardinals that be made already Ex scripto Engethusensis And thus much of the Popes now to returne alitle backe to the kinges story agayne In the yeare of our Lord 1307. Which was 34. of the reigne of this king in the
intellectus Therefore it is no good argument These formes be distincted ergo they be not compatible in one subiect And therfore that the iurisdictions temporal spiritual are so distincted that they are not coÌ„trary but coÌ„patible it is euident hereby because things contrary be so that the one cannot be ordeined to concurre with the other but rather confoundeth destroyeth the other but in this case iurisdiction temporall is ordeined for the spirituall contrary the spirituall for the temporall Or rather the one so depeÌ„deth of the other as the clearenes of the moon doth of the brightnes of the Sunne Also the one iurisdiction so helpeth tomforteth the other that there is no contrartety in them And therfore it is no good coÌ„sequeÌ„ce because they are distincted Ergo they are not compatible in one persoÌ„ This also is to be proued de facto For the earth is the Lordes and the plenty of the whole vniuersall world and all that dwell therin It is proued in likewise by this reason For if the iurisdictions were not compatible it should follow that no ecclesiastical person should haue any iot of teÌ„porall iurisdiction neither land tower castle Lordship or any thing els which is most absurd so by this meanes it should follow the no ecclesiasticall persoÌ„ should be in subiection vnto the king which were to the great derogation of the kings maiesties crown and dignity It must needs be therfore that these iurisdictions be coÌ„patible notwithstanding the distinction of them one from an other And thus for answere to all these reasons by the which Lord Peter proued the distinction of these iurisdictions These things premised this I proceed further to proue that a person Ecclesiasticall which hath iurisdiction spirituall may also haue temporall iurisdictioÌ„ and that the iurisdiction temporall may be in an Ecclesiasticall person I will proue it by the Scriptures and first out of the old testament to the euideÌ„t probation wherof it is to be vnderstand That God after the creation of the world maÌ„ eueÌ„ vnto Noes time would gouerne the world himself as K. by the ministery of angels By reason wherof he gaue and pronounced sentence himselfe agaynst Cain Gen. 4. Noe also which offered burnt offeringes vnto the Lord built an altar as teacheth the 8. of Gene. which thing appertayned onely vnto the priestes had the gouernement and rule of all thinges as well spirituall as temporall which were in the Arke of Noe. Melchisedech in likewise the which was the priest of the most high God and also king of Salem as appeareth in the 14. of Gene. had both the iurisdictions in his owne handes For Magister Historiarsi in the sayd 14. of Gene. declareth that all the first begot of Noe euen to Aarons tyme were priests which at meales and offringes blessed the people which onely had the Ius primogeniturae wherby the regimeÌ„t of others was due vnto them Moses in like maner of whom it is sayd in the Psalme Moses c Aaron in sácerdotibus eius coÌ„secrated Aaron and his childreÌ„ to be priests which Aaron did iudge the whole people in temporal matters yea in that causes of inheritaunce and mere reall as appeareth in the 27. chap. of Num. and many other places To whiche purpose serueth the 17. chap. of Deut. where it is sayd if a matter be to hard for thee in iudgemeÌ„t betwixt bloud and bloud betwixt plea and plea betwixt plague plague then shalt thou rise and goe vp to that place that the Lord thy God hath chosen And shalt come to the priests the Leuits and to the Iudge theÌ„ being and shalt aske who shall shew vnto vs the truth of the iudgemeÌ„t and follow their sentence And if any maÌ„ presumptuously shall refuse to obey the priestes commaundementes and decree of the iudge the same shal die Behold how manifestly it doth appeare how not onely the iudgemeÌ„t appertayneth to a priest betwene plage and plage concerning the circumstances and irregularity of the law but also betwixt bloud and bloud in matters criminall yea and betwixt plea and plea in ciuill matters which thing doth appeare to be in many iudges out of the book of Iudges For Samuel which was both a prophet priest was appoynted iudge of long time ouer the people in matters temporal And wheÌ„ the people desired a king the Lord was highly offended with them and sayd vnto Samuel they haue not refused thee but me that I should not be king ouer them Furthermore as long as kings amoÌ„gest the people of God vsed the aduise couÌ„sell of priests and bishops it was well with them and their kingdome But when they forsook and left the counsell of Byshoppes and priests then was their kingdome diuided and finally they brought into captiuity In which captiuity the people were altogether gouerned and ruled by the priests prophets as by Esdras and Neemias And last of all by the meanes of the Machabees the kingdome and gouernmeÌ„t was deuoluted and brought into the priestes hands who were the kinges and captaynes ouer the people had the gouernement as well of spirituall matters as of teÌ„porall as is read in the first booke of Machab. 2. cha Of Mathatia and his sonnes videlicet of Iuda Machaby Ionatha Simon and Iohn the sonne of Simon which in al spirituall and temporall matters were gouernors ouer the people of God Moreouer the 1. chap. of Ier. declareth which was one of the priests after this maner I haue set thee ouer the people and kingdomes that thou mayâ—â— roote out break destroy and make waste and that thou mayst build vp and plant Iere. capite primo Besides this in time of iudge Eliach a priest in lyke maner had the iudgement of temporal matters And so much concerning the poofe hereof out of the olde Testament Secondly I proue my former proposition by authorities taken out of the new Testament For Christ had not onely by diuine nature both the poweâ—â— wherby he created all things of nothing and by consequence was God of al but also by his humanity had both powers For he was the priest secundum ordinem Melchisedech as it is sayd in the Psalmes and also is alleged to the Hebr. which had both in his vesture and thigh written king of kings and Lord of Lords By this vestiment or thigh was meÌ„t his humanity which was ioyned to his diuinity as the garment is to him that weareth it He sayd of himselfe in the last of Mathew Geuen is vnto me all power both in heauen and earth As also to the Hebrues the first chap. whom he made and constitute heyre of al vniuersall things And likewise in the 2. chap. to the Hebr. He hath made him not much inferior to the Angels he hath crowned him with glory and honor and hath set him aboue the workes of his handes Thou hast put all thinges in subiection vnder hys feete sheep
and against inuocation of Saintes and preached sincerely of our free iustificatioÌ„ by grace referring al mans trust onely to the mercy of God and was an enemy to all superstition With whom also may be adioyned FraÌ„ciscus Petrarcha a wryter of the same age who in hys works and hys Italian meeter speaking of Rome calleth it the whore of Babylon the schole and mother of error the temple of heresy the nest of traichery growing and increasing by that oppressing of others and sayeth farther that shee meaning the Popes Court extolleth her selfe against her founders that is the Emperours who first set her vp and did so enriche her And semeth plainly to affirme that the pope was Antichrist declaring that no greater euil could happen to any man then to be made Pope Thys Franciscus was about the yeare of our Lord. 1350. And if time would serue vs to seeke out olde hystories we should finde plenty of faithful witnesses of old and ancient time to geue witnesse with vs against the Pope beside the other aboue rehearsed as Ioannes de Rupe scissian 1340. Who for rebuking the spiritualtie for theyr greate enormities and neglecting their office and duety was cast in pryson Illyricus a wryter in our dayes testifieth that he founde red man old Pamphlet that the sayd Ioannes should call the church of Rome the whore of Babylon and the Pope to be the minister of Antichrist and the Cardinals to be the false prophetes Being in pryson he wrote a booke of Prophesies bearing the title Vade mecum in tribulationem in which booke which also I haue seene he prophesied admonished affliction and tribulation to hang ouer the spiritualty And pronouÌ„ceth plainly that God wil purge his Clergy and wil haue priestes that shal be poore godly and that shal faithfully seede the Lordes flocke moreouer that the goods of the church shal returne againe to the lay men He prophesied also the same time that the French king and his army should haue an ouerthrow Which came likewise to passe during the time of his imprisonment Of this Ioannes de Rupe wryteth Froysard in hys time and also Wicklisse of whose prophecies more may be said at more leisure Christ willing hereafter About the same yeare of our Lorde 1340. in the Citie Herbipoli was one named master CoÌ„radus Hager who as appeareth by the old bulles and registers of Otho byshop of the said citye is there recorded to haue mainteined and taught the space of 24. yeares together the Masse to be no maner of sacrifice neither that it profiteth any man ether quicke or dead and that the money geuen of the dead for Masses be very robberies sacrilege of priests which they wickedly do intercept and take away from the poore And sayd moreouer that if he had a stooue full of golde and siluer hee would not geue one farthing for any Masse For the same his doctrine thys good preacher was condemned and inclosed in pryson what afterward became vpon him we doe not finde There is among other old and ancient recordes of antiquity beloÌ„ging to thys present time a certain monument in verses Poetically compiled but not wythout a certaine morall intituled Poenitentiarius Asini the Asses confessor bearing the date and yeare of our Lorde in thys number Completus An. 1343. In this treatise be brought foorth the Wolfe the Foxe and the Asse comming to Christ and doing penaunce First the Wolfe confesseth hym to the Fox who easely doeth absolue hym from all hys faultes and also excuseth hym in the same In like maner the Wolfe hearyng the Foxes shrifte sheweth to hym the like fauour agayne After thys commeth the Asse to coÌ„fession whose fault was thys that hee being hungry tooke a strawe out from the cheafe of one that went in peregrination vnto Rome The Asse although repenting of his fact yet because he thought it not so heynous as the faults of the other the more hee hoped for hys absolution But what followed After the sely Asse had vttered his crime in auricular confession immediatly the discipline of the lawe was executed vppon hym with seueritie neither was hee iudged worthy of any absolution but was apprehended vpon the same slayne and deuoured Whosoeuer was the author of thys fabulous tale had a misticall vnderstanding in the same for by the Wolfe no doubt was meant the Pope But the Foxe was resembled to the Prelates Curtisans Priestes and rest of the spiritualtie Of the spiritualtie the Lord Pope is soone absoyled as contrary the Pope soone doeth absoyle them in like manner By the Asse is ment the poore laitie vppon whose backe the straite censure of the law is sharpely executed especially when the Germane Emperors come vnder the Popes Inquisition to be examined by hys discipline there is no absolution nor pardon to be found but in all haste he must be deposed as in these stories may partly appeare before And though the matter be not the weyght of a strawe yet what sayeth the holy father the Wolfe if it please hym to make any matter of it Immensum scelus est iniuria quam peregrinâ— Fecisti stramen subripiendo sibi Non aduertisti quòd plura pericula paslus Plurima passurus quòd peregrinus erat Non aduertisti quòd ei per maxima terrae Et pelagi spacia sit peragranda via Non aduertisti sanctos nec limina sancta Sanctorum sanctam sed nec Hierusalem Ille retransiuit eadem loca tam violentum Ex inopinato sensit adesse malum De Papa Taceo cuius protectio talem Conduxit cuius tu vilipendis opem Totius Ecclesiae fuerit quam nuncius iste Pertulit abstracto gramine damna viae c. And thus they aggerating and exaggerating the fault to the vttermost flye vpon the poore asse deuour him By the which Apologie the tyrannicall and fraudulent practises of these spirituall Romanistes are liuely described Not long after those aboue rehearsed about the yeare of our lord 1350. Gerhardus Ridder wrote also against the Monkes and Friers a booke intituled Lacrima Ecclesiae wherein he disputeth agaynst the foresaid religious orders namely against the begging Friers prouing that kinde of life to be farre froÌ„ Christian perfection for that it is against charitie to live vppon other when a man may liue by his own labours And affirmeth them to be hipocrites filthy liuers and such as for mans fauour and for lucre sake doe mixt with true diuinitie fables Apocriphas and dreames of vanitie Also that they vnder pretence of long prayer deuour widdowes houses and with their confessions sermons and burials doe trouble the Church of Christ manifold wayes And therfore perswaded the prelates to bridle and keepe short the inordinate licence and abuses of these Monasticall persons c. Yet I haue made no mensioÌ„ of Michael Cesenas prouincial of the gray friers nâ—r Petrus de Corbaria of whoÌ„ writeth Antoninus in
quarta parte summae sayth they were condemned in the extrauagant of Pope Iohn with one Ioānes de Poliaco Their opiniōs saith Antoninus were these That Peter the Apostle was no more the head of the Church then the other Apostles And that Christ left no Uicare behinde him or head in hys Church And that the Pope hath no such authoritie to correct and punishe to institute or depose the Emperour Item that all Priestes of what degree so euer are of equall authoritie power and iurisdiction by the institution of Christ but by the institution of the Emperour the Pope to bee superiour which by the same Emperour also may be reuoked agayne Item that neyther the pope nor yet the Church may punish any man punitione coactiua That is by externe coaction vnlesse they receiue licence of the Emperour This foresayd Michaell generall of the gray Friers wrote against the tiranny pride and primacie of the pope accusing him to be Antichrist and the Churche of Rome to be the whore of Babilon dronke with the bloud of Saintes He sayd there were two Churches one of the wicked florishing wherein raigned the pope the other of the godly afflicted Itē that the veritie was almost vtterly extinct And for this cause he was depriued of his dignitie condemned of the Pope Notwithstāding he stode constant in his assertions This Michaell was about the yeare of our Lord 1322. And left behinde him many fautours followers of his doctrine of whom a great part were slayne by the Pope Some were condemned as William Ockam some were burned as Ioannes de Castilione and Franciscus de Arcatara In extrauag Ioan 23. With him also was condemned in the sayd Extrauagāt Ioannes de Poliaco aboue touched whose assertions were these That the pope coulde not geue licence to heare confessions to whom he would but that euery pastour in hys owne Church ought to suffice Item that pastours and bishops had theyr authoritie immediately from Christ his Apostles and not from the pope Itē that the constitution of pope Benedict II. wherein he graunteth larger priuelegies to the Friers aboue other pastours was no declaration of the law but a subuersion And for this he was by the sayd Friers oppressed about the yeare of our Lord. 1322. After Symon Mepham Archbishop of Caunterbury before mentioned who liued not lōg succeded Ioh. Stretford After whom came Iohn Offord who liued but x. monethes In whose rowme succeeded Thomas remained but one yeare an 1350. And after him Simon Iselyp was made archbishop of Canterbury by Pope Clemēt the vi who sat xvii yeares and builded Caunterbury Colledge in Oxford Which Symon Islyp succeeded the Byshop of Ely named Symon Langham who within two yeares was made Cardinall In whose stede Pope Urbane the 5. ordeined William Wittlesey bishop of Worceter to be archbishop of Caunterbury an 1366. In which yeare William Bishop of Winchester elected and founded the newe colledge in Oxford Agayne in the order of the popes next vnto Pope Clement the 6. before mentioned about the same time an 1353 succeeded pope Innocent the 6. In the first yeare of which Pope two Friers Minors of Franciscans were burned at Auinion Pro opinionibus as mine author sayth erroneis prout D. Papae eius Cardinalibus videbatur i. For certaine opinions as seemed to the pope and his Cardinals erroneous Ex Chron. Wals. Of the which two Friers I finde in the Chronicles De actis Rom. pontificum and in the history of Praemonstratensis that the one was Ioannes Rochetaylada Or rather as I finde in Catal. testium cited out of the Chronicle of Henricus de Herfordia his name to be Hayabalus Who being as he recordeth a Fry or Minorite began first in the time of Pope Clement the 6. an 1345. to preach and affirme openly that he was by Gods reuelatiō charged and commaunded to preach that tho Churche of Rome was the whore of Babilon and the Pope with hys Cardinals to be very Antichrist And that pope Benedict the other before him his predecessours were dāned with other suche like wordes tending much agaynst the Popes tirannical maiesty And that the foresaid Hayabalus being brought before the Popes face constauntly did stand in the same saying that he was commaunded by Gods reuelatiō so to say and also that he woulde preach the same if he might To whom it was then obiected that he had some heretical books and so was committed to prison in Auiniō In the time of his accusation it happened that a certain priest cōming before the Pope cast the Popes Bull downe before his feete saying Lo here take your Bull vnto you for it doth me no good at al. I haue laboured now these 3. yeares withall and yet notwithstanding for all this your Bull I cannot be restored to my right The Pope hearing this commaunded the poore Priest to be scourged and after to be layd in prison with the foresayd Fryer What became of them afterward the foresayd wryter Henricus de Herfordia maketh no mention But I may probably coniecture this Priest and this Friar Rochetayladus or rather Hayabalus were the two whome mine author Thom. Walsingham writeth to be burned at this time in Auinion about the first beginning of this Pope Innocentius the 6. Of thys Roichtaylada I thought good here to inferre the testimony and mention of Iohn Froysayd written of him in hys first volum chap. 211 in these wordes There was sayth Froysard a Frier Minor full of great Clergy in the Citty of Auinion called Frier Iohn of Rochetaylada the which Frier pope Innocent 6. held in prison in the Castell of Baignour for shewing of many meruails after to come pricipally he shewed many things to fall vnto the Prelates of the Church for the great superfluitie and pryde that was then vsed among them And also he speake many thinges to fall of the realm of Fraunce and of the great Lordes of Christendome for the oppressions that they did to the poore cōmon people This Fryer sayd he would proue all his sayinges by the authoritie of the Apocalips by other bookes of holy Saints and prophets the which were opened to him by that grace of the holy ghost he shewed many things hard to beleue many things fell after as he sayd He said thē not as a prophet but he shewed them by authoritie of ancient Scriptures and by the grace of the holy Ghost who gaue him vnderstanding to declare the ancient prophetes to shew to all Christen people the yeares and times whē such things should fall he made diuers books founded on great sciences and Clergy wherof one was made the yeare of our Lord. 1346. wherin was written suche meruailes that it were hard to beleue them howbeit many thinges according there to fell after And when he was demaunded of the warres of Fraunce he said that al that had bene sene was not like that should
and daunger also by the sayd friers riseth to the Clergy for so much as lay men seeyng their childrē thus to be stollē frō thē in the vniuersities by the friers do refuse therfore to send thē to their studies Rather willing to keep them at home to their occupation or to folow the plough then so to be circumuēted and defeated of their sonnes at the vniuersity as by dayly experiēce 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 incōuenience 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 improperatiōs 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 experiēce 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 probatiō 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 belōgeth 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 Itē they be disobediēt agaynst theyr owne rule which being foūded vpon straight pouerty and beggery this licence obteined for thē 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 Aarō Also saith S. Paul how shall they preach vnlesse they be sēt And how obserue they this rule of obedience who professing to keepe the perfection of the Gospell yet contrary to the Gospell procure to thēselues priuiledges to runne before they be sent Itē to theyr own rule they are disobediēt For where theyr chapter sayth that if any wil take vpō 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. Cōtrary 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 circūuented 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 Itē when none may be admitted to preach or to heare confessions vnles they be entred into orders and seing by the commō 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 cōmaundeth 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 disobediēce as all the world may see Neither will this obiectiō 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 childrē to wed with such other wherein standeth as great deuotion how then happeneth that these friers making no labor for these onely procure to thēselues priuiledges to preach in churches to heare confessions and to receiue licence to bury frō parish churches but because there is
of the kings protection whereunto was aunswered by the kyng that the statutes and ordinaunces therefore made should be obserued In these rolles and recordes of such Parliamentes as was in thys kings time continued diuers other thynges are to be noted muche worthy to be marked and not to be suppressed in silence Wherein the Reader may learne and vnderstand the state of the kings iurisdiction here wythin this realme not to be straightned in those daies although the Pope then seemed to be in his chief ruffe as afterward since in other kings dayes was seene As may appeare in the parliament of the 15. yeare of thys king Edward the 3. and in the 24. article of the sayde Parliament where it is to be read that the kings officers and temporall Iustices did then both punish vsurers an◠impeached the officers of the Church for bribery and for taking mony for temporall paine probate of willes solemnitie of Mariage c. al the pretensed liberties of the popish church to the contrary notwythstanding Furthermore in the Parliament of the 25. yeare appeareth that the liberties of the clergie and their exemptions in claiming the deliuerance of men by their booke vnder th◠name of Clerks stode then in litle force as appeared by one Hauketyne Honby knight who for imprisonning one of the kings subiectes till hee made fine of 20. li. was therefore executed notwithstanding the liberty of the Clergie whych by his booke would haue saued hym but could not The like also appeared by iudgement geuen agaynst a priest at Notingham for killing of hys maister And likewise by hanging certaine monks of Combe Ex Parliam An. 23. Ed. 3. Item in the Parliament of the 15. yeare by apprehending of I. Stratford Archbishop of Canterbury and hys arrainment concerning which his arrainment all things were committed to sir William of Kildisby Besides these truthes and notes of the kings Parliaments wherin may appeare y◠toward procedings of this king of all his commons against the pretensed church of Rome Thys is moreouer to be added to the commendation of the king how in the volumes of the actes rolles of the king appeareth That the sayd king Edward the 3. sent also Iohn Wickleffe reader then of the Diuinitie lector in Oxford wyth certaine other Lords Ambassadors ouer into the parts of Italy to treat wyth the Popes Legates concerning affaires betwixt the King and the Pope with ful cōmission the tenor whereof here foloweth expressed REX vniuersis ad quorum notitiam presentes literae peruenerint c. In English thus The King to all and singuler to whome these presentes shall come greeting Know ye that we reposing assured confidence in the fidelitie and wisdome of the reuerend father Iohn Bishoppe of Bangor and other our louing and faithful subiects M. Iohn Wickliffe reader of the diuinitie lecture M. Iohn Gunter Deane of Segobyen and M. Symon Moulton doctor of the lawe Syr William Burton Knight M Iohn Belknappe M. Iohn Honnington haue directed them as our Ambassadors and special Commissioners to the partes beyond the seas Geuing to the sayde our Ambassadors and Commissioners to sixe or fiue of them of whome I will that the sayde Bishop shal be one full power and aucthoritie wyth commaundement speciall to treat and consult mildely and charitably with the Legates and Ambassadors of the L. Pope touching certaine affaires Where upon of late we sent heretofore the sayd Bishop and M. William Vghtred monke of Duresme and M. Iohn Shepie to the see Apostolicall And hereof to make ful relation of all things done and past in the sayd assembly that all such things which may tend to the honor of holy Church and the aduauncement of our crowne and this our realme may by the assistaunce of God and the wisedome of the see Apostolicall bee brought to good effect and accomplished accordingly Witnes our selues c. at London dated the 26. day of Iuly in the 48. yeare of our raigne By the which it is to be noted what good wil the king then bare to the sayd Wickleffe and what smal regarde he had to the sinfull sea of Rome Of the whych Iohn wickleff because we are now approched to his time remaineth consequently for our story to entreat of so as we haue heere to fore done of other lyke valiant souldiours of Christes Church before him ¶ Iohn Wickliffe AFter all these heretofore recited by whome as ye haue heard it pleased the Lord something to worke against the Byshop of Rome to weaken the pernitious superstition of the Friers Nowe remayneth consequently following the course of yeares orderly to enter into the story and tractation of Iohn Wickleffe our countreyman and other moe of his time and same countrey whom the Lord wyth the like zeale and power of spirit raysed vp here in England to detect more fully and amply the poison of the Popes doctrine false religion set vp by the Fryers In whose opinions and assertiōs albeit some blemishes perhaps may be noted yet such blemishes they be whych rather declare him to be a mā that might erre then which directly did fight against Christ our Sauiour as the Popes procedings and the friers did And what doctor or learned man hath ben from the prime age of the church so perfect so absolutely sure in whome no opinyon hath sometyme swarued awry And yet be the sayd articles of hys neither in number so many nor yet so grosse in themselues and so cardinall as those Cardinal ennemies of Christ perchance doe geue them out to be if his bookes whō they abolished were remaining to be conferred with those blemishes which they haue wrasted to the worste as euill will neuer sayde the best This is certaine and can not be denied but that he being the publike Reader of Diuinitie in the Universitie of Oxford was for the rude time wherein he liued famously reputed for a great clerke a deepe scholeman no lesse expert in all kinde of philosophie The which doth not onely appeare by his owne most famous and learned wrytings and monuments but also by the confession of Walden hys most cruel bitter enemy Who in a certain Epistle wrytten vnto pope Martin the fift sayth that he was wonderfully astonyshed at his most strong arguments wyth the places of authority whych hee had gathered wyth the vehemency and force of hys reasons c. And thus much out of Walden It appeareth by such as haue obserued the order and course of tunes that this wickleffe florished about the yeare of our Lord. 1371. Edward the third raigning in England for thus we doe finde in the Chronicles of Caxton In the yere of our Lord 1371. sayeth he Edward the third king of England in his Parliamēt was against the Popes clergy He willingly harkned and gaue eare to the voices and tales of heretickes wyth certaine of his counsel conceiuing and folowing sinister opinions against the Clergy
the saying of our sauior Iesu Christ. There shall rise vp amongst you false prophets which shall worke straunge miracles Secōdly it is approued that they are greater straūger miracles to confesse the truth to do iustice then to worke any other kind of miracle Thirdly it is gathered therby that what soeuer minister or deacon doth loue his enemies contemneth riches despiseth the glorye of the worlde and flyeth frō al worldly troubles meekely sustaineth suffreth most terrible and cruel threatnings and strokes for the gospel sake he worketh miracles hauing thereby a testimony and witnesse that he is the true disciple of Iesu Christ. And it is euident by the saying of our sauior Iesu Christ. Mathew V. Let your good workes so shine before men that they may see your good works glorify your father which is in heauen And likewise Iohn x. Trust vnto your good workes wherevpon Saint Gregory in his first booke of Dialoges wryteth thus the estimation of a true life consisteth in the vertue of his workes and not in the shewing of signes whereby it is fourthly concluded by that which is aforesaide that it is a more effectual testimony and witnes for a priest or a deacon that he is sent of God to confesse the truth and follow Christ in the aforesayde vertues then to cast out deuils or to do any other miracles As it is euidēt by the saying of Chrisostome before alleged whomsoeuer thou doest see to cast out deuils if the cōfession or acknowledging of the trueth be not in his mouth neither righteousnesse nor iustice in his handes he is not a man of God This is also confirmed by the wordes of Christ. Math. 7. Many shall say vnto me in that day Lord Lord haue not we prophecyed in thy name haue not we cast out Deuils in thy name and haue not we also wrought many great wonders and miracles in thy name Then I will aunswere say vnto them forsomuch as I haue not knowne you any time depart frō me ye workers of iniquity as touching the second part Chrisostom saith If you see a mā confessing preaching the trueth working righteousnes although he do not cast out deuils he is a man of God Hereby it appeareth that euery deacō priest or minister confessing the truth and working iustice hath a perfect sure testimony that he is sent of God that it is not necessary for him to approue this his sending by the working of any miracle in stead of working righteousnes neyther by any testimonial the which should plainely declare hint by name that he was sent of the Lord to preach The first part appeareth manifest by that which is alreadye spoken that all miracles in the time of Antichrist shal cease in the elect The second part is also euident for so much as none of the present preachers can shew by the scripture of that lawe of God that he is specially named therevnto And likewise do I also affirme say as touching all preachers which shal come hereafter that they are not named by name But let no man here obiect Enoc Elias which were auncient preachers prophecied by the holy spirit of God And it is apparent that like as it is not a cause sufficient to proue that this priest or deacon is sent of God to preache because he woorketh miracles so is it not a cause sufficient to proue that he is not sent of God to preach because he doth no miracles but to confesse the truth to worke righteousnes to contemne the world with the glory therof paciently to suffer rebukes is a sufficient testimony for any priest or deacon hauing knowledge of the lawe of God freely to preach the gospell of Iesus Christ. For so much as in such case he is sent of God this is the sending which the Apostles speaketh of in the x. Romains How should they preach without they be sent Wherevpō that glose of S. Augustine writeth thus These things serue to set forth gods grace declaring that all our goodnesse is preuented of grace For be sayth beleefe cōmeth of hearing hearinge commeth of preaching preaching by the sending of God so that altogether holly cōmeth out of the fountain of grace preaching truly cōmeth of sending This hath the glose how shal they then preach without they be sent of God And this is euidēt that the first principall sending is frō God alone as it is proued by Moises The second sending is both from God mā as by the example of Iosue others which were sent both by God and the rulers to preach The third sending is from man alone the which is not founded in the lawe of God but in mens traditions which they rather esteeme The fourth sending which hath but the name onely is proper to them which of themselues vnworthely vsurpe the office of preaching as those false prophets of whō god speaketh in that xxiii of Ieremy I did not send them they ran I spake not vnto them and they prophecied If they had continued in my counsels had declared my wordes vnto my people I would haue conuerted thē from their ruill waies wicked imaginatiōs our sauior speaketh of these Prophettes in Mathew saying There shall arise false Prophets And peter his true vicar in his second Epistle and second chapter prophecying vnto the faithful beleuers in Christ speaketh thus of thē There were amōgst the people false Prophets as there shal be amongst you also maisters of lies thorow whom the truth shal be blasphemed and slaundered And that he might the better instruct the people to knowe them he addeth that they shall go about with fained wordes for couetousnes sake to make merchaundice of you Wherefore euery faithful man diligently waying these things in his minde may now easely perceiue how great a nomber of false Prophets there be thorowe whom the Christian truth is blasphemed And all couetous dealyng is exercised these are they which freely preach lies But the hūble true ministers of Christ wheresoeuer they do apneare by by they are persecuted whereby the prophecie of that Apostle is verified which is written in the second Epistle to Timothe the iij. All men sayth he which desire to liue godly shall suffer persecution but the euil men seducers shal prosper in their wickednes running dayly more more into al kinde of errours The wicked haue now so much preuailed that they do preache lies making heretikes of the faithfull christians neyther is there any man that dare prohibet them their lying so that they doe not preache agaynst the byces of the prelates Howe then can you say that Antichryst is not exalted aboue all that which is called God suppressing downe the members of Christ in his office fortefying and fostring his members in lying Therefore the trew and faithfull disciples of Christ ought to stand ready girt about their loynes and shewes vpon their feete
Testament forsooke worldly Lordship and was here in fourme of a seruaunt and forbad his Priestes such Lordships and sayd Reges gentium dominantur eorum c. vos autem non sic That is The kinges of the heathen beare dominion and rule c. But you shall not do so And as Saynt Peter sayeth Neque dominantes in clero c. Not bearing rule and dominion ouer the Clergy c. So it seemeth me that it is agaynst both lawes of God that they haue such Lordships and that theyr title to such lordships is not ful good And so it seemeth me that zif they bene thereto of euill lining it is no great perill to take away from them suche Lordships but rather medefull if the taking away were in charity and not for singular couetousnesse ne wrath And I suppose that if friers that be bounden to theyr fouÌ„ders to liue in pouerty would break theyr rule and take worldly Lordships might not men lawfully take from theÌ„ suche Lordships and make them to liue in pouerty as theyr rule would And forsooth it seemeth me that Priestes oughten also well to keepe Christes rule as Friers owne to keepe the rule of theyr founder Ieremy witnesseth how God coÌ„mended Rachabs children for they would not break theyr faders bidding in drinking of wine And yet Ieremy profered theÌ„ wine to drinke And so I trow that God would commend his Priestes if they woulden forsake worldlye Lordships and holden them a payd with lifelot and with clothing and busy them fast about theyr heritage of heaueÌ„ And God sayth Numeri 18. In terra eorum nihil possidebitis nec tenebitis parteÌ„ inter eos Ego pars haereditas vestra in me dio filiorum Israel c. Et Deut. 18. Non habebitis sacerdotes Leuitae omnes qui de eadem tribu estis partem haereditatem cum reliquo Israel quia Sacrificia Domini oblationes eius coÌ„â—dent nihil accipient de possessione fratrum suorum Dominus enim â—ipse hereditas ipsorum sicut locutus est illis Et Lucae 14. Sic ergo omnis ex vobis qui non renunciauerit omnibus quae possidet non potest meus esse discipulus Et Ieronimus in Epistola 34. Et Bernardus libro 20. ad Eugeneum Papam Et Hugo de Sacramentis parte 2. libri Secundi cap. 7. Et 12. q. pri cap duo sunt Et ca. clericus Et Bernardus in Sermone de Apostolis super illud Ecce nos reliquimus omnia Et Chrisost super Math. vetus Testamentum That is You shall haue no inheritaunce in theyr laÌ„d nor haue no part amoÌ„gst them I wil be your part and inheritaunce amongest the children of Israell c. Deut. 18. The Priestes and Leuites and all that be of the same tribe shall haue no part nor inheritance with the rest of Israell because they shall eate the sacrifices of the Lord and his oblatioÌ„s and they shall take nothing of the possession of theyr brethren The Lord himselfe is their possessioÌ„ as he spake vnto them And the 14. chap. of Luke Euen so euery one of you which forsaketh not all that he possesseth cannot be my disciple And Ierome in his 14. Epistle hath the like wordes And Bernard in his 20 booke to Eugenius the Pope And also Hugo in his booke De Sacramentis the second part of his secoÌ„d booke the 7. chap. Also in the 12. q. first chap Duo sunt and in the chap. Clericus And agayn Bernard in his booke De sermone de Apostolis vpon thys place Ecce nos reliquimus omnia Behold we leaue all c. Chrisostome vpon the Gospell of S. Math. c. ☞ The third conclusion toucheth the matter of preaching of Priestes withouten leaue of Bishops and is this that such true Priestes may counsel sinnefull men that shewen to them their sinnes after the wit and cunning that God hath geuen to turne hem from sinne to vertuous life as touching preaching of the Gospell I say that no Bishop oweth to let a true Priest that God hath giffen grace wit and cunning to do that office For both Priestes and Deacons that God hath ordeyned Deacons or Priests bene holden by power geuen to them of God to preach to the people the Gospell and namely souereÌ„ly Popes Bishops Prelates and Curates for this is due to the people and the parishners to haue it and aske it And hereto seemeth me that Christ said generally to his Disciples Ite praedicate Euangelium omni creaturae Goe and preach the Gospell to all creatures as well as he sayd Ite baptizate omnes gentes Goe and baptise all nations that also as well longeth preaching to Priestes without leaue of a Bishop as doth baptising and then why may he not preach Gods word withouten a Bishops leaue And sithen Christ bod his Priestes preach who should forbidden them preaching The Apostles were forbidden of a bishop at Ierusalem to speake more of the name of Iesus but Peter sayd Si iustum est in conspectu Dei vos potiùs audire quà m Dominum iudicate That is Whether it be iust in the sight of God to heare and obey you before the Lord be your selues Iudges A Bishop may not let a Priest of geuing bodily almes in his Dioces much more may he not let the doing of spiritual almes in his dioces by gods law A Priest may say his Mattines withouten the Byshops leaue for the Pope that is aboue the Bishop hath charged Priestes therewith And me thinketh that Christes bidding should be all so much of charge as the Popes Math. 10 Euntes autem praedicate Ite ecce ego mitto vos Et Mar. 16. Euntes in mundum vniuersum c. Lucae 10. Ft Anacletus pap dis 21 cap. In nouo TestameÌ„to Et Beda super illud Messis quidem multa Et Isydorus de summo bono ca. 44. Et Gregorius in canone dis 43. Preconis quippe officium suscipit c. Chrisostom distinct 43. Nolite timere Et Aug. dis 34. cap. quisquis Gregorius in suo pastorali ca. 38. qui enim est Et Chrisost. om 31. in Tollitano concilio Ignorantia Aug. in Prologo sermonum suorum Ieronimus dis 9. Ecce ego Et Aug. super id Homo quidam peregrinus That is Go you forth and preach And agayn Behold I send you c. Mar. 16. Go you into all the world c. and Luk. 10. cap. in nouo Testamento And Beda vpon this place Messis quidem multa the haruest is great Also Isidorus De summo bono cap. 44. And Gregorius in the Canon dist 43. Preconis quippe officium suscipit c. and Chrisostome in hys 34. distinction Nolite timere And Augustine in the 34. dystinction cap. quisquis And Gregorius in his Pastorall cap. 38. Qui enim est And Chrisostome in his 31. Homelye Et in Tollitano concilio ignorantia And Augustine
darkenesse because nothing is hid which shal not be disclosed and nothing couered that shal not be knowen And therfore the thing that was sayd in the darkenesse let vs say in the light and the thyng that we haue heard in the eare let vs preache vppon the house toppes I therefore as I haue before sayd so say that if the high bishop of Rome calling himselfe the seruant of God and the chiefe Vicare of Christ in this world do make and iustify many lawes contrary to the gospell of Iesu Christ then is he the chiefe of many whych comming in the name of Christ haue said I am Christ who haue seduced many Which is the first part of the first conclusion and is manifest For Christ is called of Hebrues the very same that we call annoynted And amongest them there was a double sort of legall annoynting by the lawe the one of kings and the other of Priestes And aswell were the kynges as the priestes called in the lawe Christes The kings as in the Psalme The kings of the earth stoode vp together and the Princes assembled them selues in one agaynst the Lorde and against hys Christ or annoynted And in the bookes of the kings very often are the kinges called Christes And our Sauiour was Christ or annoynted king because hee was a king for euermore vpon the throne of Dauid as the Scriptures doe very oftentimes witnesse The Priestes also were called annoynted as where it is wrytten Doe not yee touch my Christes that is mine annoynted ones and be not ye spitefull against my Prophetes And so was our Sauiour Christ a Priest for euer according to the order of Melchisedech Seyng then that the Byshops of Rome do say that they are the high Priestes they say also therein that they are kynges because they say that they haue the spirituall sword perteinyng to their Priesthode and the corporall sword which agreeth for a kynges state So is it playne that really in very deede they say that they are Christs albeit that expresly they be not called Christes Now that they come in the name of Christ it is manifest because they say that they are his principal Vicares in this world ordeined of Christ specially for the gouernement of the Christian Churche Therefore seyng they say that really and in very deede they are Christes and the chief frendes of Christ If they make and iustifie many lawes contrary to the Gospell of Iesu Christ then is it playne that they themselues in earth are the principal Antichristes because there is no worse plague and pestilence then a familiar enemy And if in secret they be agaynst Christ and yet in open appearaunce they say that they are his frendes they are somuch the more meete to seduce and deceiue the ChristiaÌ„ people because that a manifest enemy shall haue much a doe to deceaue a man because men trust him not but a priuey enemy pretendyng outward frendshyp may easly seduce yea those that be wise But that this matter may the more fully be knoweÌ„ let vs see what is the law doctrine of Christ that ought to be obserued of all faithfull people which beyng knowen it shal be an easy thing to see if the bishop of Rome doe make or maintaine any lawes contrary to the law of the gospell of Iesu Christ. I say then that the lawe of Christ is charitie whych is the perfect loue of God and of Christ. This thing is plaine and manifest For Christ being demaunded of a certayne doctour of the law What is the greatest commaundement in the lawe answered Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde This is the principall greatest commandement And as for the second it is like vnto this Thou shalt loue thy neighbor as thine owne selfe In these two commaundements doth the whole law and Prophets depend And in an other place Christ sayeth All maner of things therefore that you would that men should do to you the same also do ye vnto them For thys is the lawe and the Prophets And in Iohn the 13. chap. sayth Christ. And now doe I say vnto you I geue you a new commandement that you shuld loue eche other as I loued you in like maner that you also shuld loue one another In this shal all men know that you are my disciples if you shall haue loue one towardes an other And Iohn 15. chapter This is my commaundemeÌ„t that you loue together as I haue loued you Greater loue then this hath no body that a man shuld geue his life for his frendes The Apostle Peter sayth in his first Epistle 4. chapter Aboue all things hauing continually charity one towards an other for charitye couereth the multitude of sinnes Be yee harborers and intertaine ye one an other without grudging euery one as hee hath receaued grace so let him bestowe it vpon an other man as the good stewards of the manifold graces of God If any maÌ„ speak let him speake as the word of God If any man doe ought for an other let it be don with singlenes and vnfained verity ministred of God to vs ward that in all thyngs God may be honoured through Iesus Christ our Lord. Iames in his Epistle the 2. chapter If ye performe the royal lawe accordingly to the Scriptures thou shalt loue thy neighbour ye do wel But if ye be parcial in receiuing and preferring mens personages ye worke wickednes being blamed of the law as transgressors And againe so speake ye and so do ye as ye should nowe begin to be iudged by the law of libertie What shall it auaile my brethren if a man say he haue faith and haue no workes Neuer shall that faith be able to saue him For if a brother or sister be naked and haue neede of daily foode and some of you say to them goe ye in peace be ye made warme and satisfied and if ye shall not geue those things that are necessary for the body what shall it auaile Euen so faith if it haue not workes is dead in it selfe Iohn in his first epistle the 3. chap. This is the tidings whych you haue heard from the beginning that you shuld loue one another And againe we know that we are traâ—slated from death to life if we loue the brethren He that loueth not abideth in death And again herein do we know the loue of God because that he hath laide downe hys life for vs we ought to lay down our liues for the brethren He that shall haue the substaunce of thys world and shall see his brother haue neede and shall shut up hys bowelles from him howe abideth the loue of God in hym My little children let vs not loue in worde nor tounge but in deede and truth And againe 4. chap. Most dearly beloued let vs loue together For loue is of God he that loueth
in vs. If we confesse our sinnes God is faythfull and iust he will remit them and clense vs from all our iniquities If we say we haue not sinned we make him a lyar and his word is not vs. My welbeloued children this I write vnto you that ye sinne not but if any man sinne we haue an aduocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes and not for our sinnes onely but for the sinnes of the whole world Therfore we ought to confesse our selues chiefly vnto God euen froÌ„ the hart for that he chieflye doth remit sinnes without whose absolution litle auaileth the absolutioÌ„ of man This kinde of confession is profitable and good The authors of the Canons say that although auricular confession made vnto the Priest be not expresly taught by Christ yet say they it is taught in that saying which Christ said vnto them diseased of the leprosy whom he coÌ„mauÌ„ded Go your wayes shewe yourselues vnto the Priestes because as they say the law of clensing lepers which was geuen by Moyses signified the confession of sinnes vnto the Priest And wheras Christ commauÌ„ded the lepers to shew themselues vnto the Priestes they say that Christ ment that those that were vncleane with the leper of sinne should shew theyr sinnes vnto the Priestes by auricular confession I maruell much at the authors of the Canons for euen from the beginning of their decres vnto the end they grounde theyr sayings vpoÌ„ the old law which was the law of sinne and death and not as witnesseth Paule vpon the words of Christ which are spirite life Christ sayth the wordâ—s which I speake vnto you are the spirit and life They grouÌ„â— theyr sayings in the shadow of the law and not in the light of Christ. For euery euill doer hateth the light commâ—th not into it that his deeds be not reproued but he that doth the truth commeth into the light that his workes may be openly sene because they are done in God Joh. 3. Now let vs passe to the words that Christ spake to the leper Lord if thou wilt thou canst make me clean And Iesus stretching forth his hand touched him saying I will be thou cleane and straight wayes he was cleansed of hys leper And Iesus sayd vnto him See thou tell no man but go and shew thy selfe to the Priest and offer the gyft that Moyses coÌ„maunded for a witnesse of these thinges This Gospell witnesseth playnely that the diseased of lepers were clensed onely by Christ and not by the Priests neither did Christ commaund the leper to shew himselfe vnto the priestes for any helpe of cleansing that he should receiue of the Priestes but to fulfill the law of Moyses in offering a sacrifice for his clensing for a testimony vnto the Priestes who alwayes of enuy accused Christ as a transgressour of the law For if Christ after he had clensed the leper had licensed him to communicate with others that were cleane before he had shewed himselfe clensed vnto the Priests theÌ„ might the Priestes haue accused Christ as a transgressour of the law Because it was a precept of the law that the leper after he was cleansed shoulde shewe himselfe vnto the Priestes And they had signes in the booke of law whereby they might iudge whether he were truely cleÌ„sed or no. And if he were clensed then would the Priestes offer a gift for his clensing And if he were not cleansed then would they segregate him froÌ„ the company of others that were cleane Seing euery figure ought to be assimuled vnto the thyng that is figured I pray you then what agreement is there betwene the clensing of lepers by the law the confession of sinnes By that law the Priest knew better whether he were leprouse then he himselfe that had the leper In coÌ„fession the priest knew not the sinnes of him that was confessed but by his owne confession In that law the Priest did not cleÌ„se the leprouse How now therfore ought the priests to clense sinners from their sinne that without theÌ„ they cannot be clensed In this law the Priest had certein signes by the which he could certaynly know whether a maÌ„ were clensed froÌ„ his leper or not In confession the Priest is not certaine of the clensing of sinnes because he is ignoraunt of his contrition He knoweth not also whether he will not sinne any more without the which contrition and graunting to sinne no more God hath not absolued any sinner And if God hath not absolued a man without doubt then is he not made cleane And how then is confession figured vnder that law Doubtlesse so it seemeth to me vnder the correction of them that can iudge better in the matter that this law beareth rather a figure of excommunication reconciliation of him that hath bene obstinate in his sinne is reconciled agayne For so it appeareth by the processe of the Gospell that when as the sinner doth not amend for the priuate correction of his brother nor for the correction of two or three neither yet for the publick correction of the whole Church Then is he to be counted as an Ethnike a Publicane as a certayn Leper to be auoyded out of the company of all men Which sinner notwithstanding if hee shall yet repent is then to be reconciled because he is then clensed from his obstinacy But he which pretendeth himselfe to be the chiefe vicar of Christ and the high Priest sayth that he hath power to absolue A poena culpa Which I doe not finde how it is founded in the scripture but that of his owne authority he enioyneth to sinners penance for their sinnes And grauÌ„t that froÌ„ their sinnes he may well absolue them yet froÌ„ the payn which they call a poena he doth not simply absolue as in his indulgences he promiseth But if he were in charitye and had such power as he preteÌ„deth he would suffer none to lie in Purgatory for sinne forsomuch as that payn doth farre exceed all other payne which here we suffer What maÌ„ is there being in charity but if he see his brother to be tormeÌ„ted in this world if he may he will helpe him and deliuer him Much more ought the Pope theÌ„ to deliuer out of paynes of Purgatorye indifferently as well rich as poore And if he sel to the rich his indulgeÌ„ces double wife yea triple wise he seduceth them First in promising to deliuer theÌ„ out of the payne from wheÌ„ce he doth not neither is able to deliuer theÌ„ And so maketh theÌ„ falsly to beleue that which they ought not to beleue SecoÌ„dly he deceiueth theÌ„ of their mony which he taketh for his indulgence Thirdly he seduceth them in this that he promising to deliuer them froÌ„ payne doth induce theÌ„ into greuous punishment in deed for the heresy of simony which both of theÌ„ do coÌ„mit therefore are worthy
vniforme holye doctrine may be sowne and planted in the churche of God namely in thys our prouince of Caunterbury so much as is vs doth lye to the encrease of fayth and seruice of God first rooting the euill weedes and offenditles which by the meanes of peruerse preaching mad doctrine haue sprong vp hitherto and are lyke more hereafter to grow purposing by some conuenient way with all dilligence possible to withstand them in tyme and to prouide for the perill of soules whiche we see to ryse vnder pretence of the premisses also to remoue al such obstacles by which the sayd our purpose may be stopped by the aduise and assent of all our Suffragans and other Prelates being present in this our conuocation of the Clergie as also of the procuratours of them that be absent and at the instaunt petition of the procurators of the whole Clergie within this our prouince of Canterbury for the more fortification of the common law in this part adding thereunto punishment and penalties condigne as be here vnder written we will and command ordayne and decree That no maner of person seculer or reguler being authorised to preach by the lawes now prescribed or licenced by special priuiledge shal take vpon him the office of preaching the word of God or by any meanes preach vnto the clergy or Laitie either within the Churche or without in English except he first present himselfe and be examined of the Ordinary of the place where he preacheth And so be ing found a fitte person as well in maners as knowledge he shall be sent by the sayd Ordinary to some one Church or more as shal be thought expedient by the sayd Ordinary according to the quallitie of the person Nor any person aforesayd shall presume to preach except first he geue faythfull signification in due forme of his sending and authoritie that is That he that is authorised doe come in forme appoynted him in that behalfe and those that affirme they come by speciall priuiledge do shew their priuiledge vnto the Parson or Vicare of the place where they preach And those that pretend themselues to be sent by the ordinary of the place shall likewise shew the Ordinaries letters made vnto hym for that purpose vnder hys great seale Let vs alwayes vnderstand the Curate hauing the perpetuitie to be sent of right vnto the people of his owne cure But if any person aforesayd shal be bidden by the ordinary of the place or any other superiour to preach by reason of his errors and heresies whiche before peraduenture he hath preached and taught that then and from thēceforth he abstayne from preaching within our prouince vntill he haue purged hymselfe be lawfully admitted agayne to preach by the iust arbitrement of him that suspended and forbad him And shall alwaies after that cary with hym to al places wheresoeuer he shall preach the letters testimoniall of him that restored him Moreouer the Parish Priestes or Vicares temporall not hauing perpetuities nor being sent in forme aforesayd shall simply preach in that Churches where they haue charge onely those thinges whiche are expressely contayned in the prouinciall constitution set forth by Iohn our predecessour of good memory to helpe that ignorance of the priests which beginneth Ignorantia Sacerdotum Which book of constitutions we would should be had in euery parish Church in our prouince of Caunterbury within three monthes next after the publication of these presentes and as therein is required that it be effectually declared by that priestes themselues yearely and at the tunes appoynted And least thys wholesome statute might be thought hurtfull of some by reason of payment of money or some other difficultie we therfore will ordayne that that examinations of the persōs aforesayd and the making of theyr letters by the Ordinary be done gratis and freely without any exaction of money at all by those to whome it shall appertayne And if any man shall willingly presume to violate this our statute grounded vpon the old lawe after the publication of the same he shall incurre the sentence of greater excommunication ipso facto whose absolution we specially reserue by tenoure of these presentes to vs and our successours But if anye such Preacher despising this wholsome Statute and not weying the sentence of greater excommunication doe the secōd time take vpon hym to preach saying and alledging and stoutly affirming that the sentence of greater excommunication aforesaid cannot be appoynted by the Church in the persons of the Prelates of the same That then the Superiours of the place doe worthely rebuke him and forbid him from the Communion of all faythfull Christians And that the sayde person hereupon lawfully conuicted except he recant and abiure after the maner of that Church be pronounced an hereticke by the Ordinary of the place And that from thenceforth he be reputed and taken for an hereticke and schismaticke and that he incurre ipso facto the penalties of heresie and schismacie expressed in the law And chiefly that his goodes be adiudged confiscate by the law and apprehended and kept by them to whome it shal appertayne And that hys faurours receiuers defenders being conuicted in all cases be likewise punished if they cease not of within one month being lawfully warned therof by theyr superiours Furthermore no clergy man or parochians of any parish or place within our prouince of Cant. shall admit any man to preach wtin their Churches churchyardes or other places whatsoeuer except first there be manifest knoweledge had of his authoritie priuiledge or sending thither according to the order aforesayd Otherwise the Churche churchyarde or what place whatsoeuer in whiche it was so preached shal ipso facto receiue y◠Ecclesiasticall interdict so shall remayne interdicted vntill they that so admitted and suffered him to preach haue reformed themselues and obtayned that place so interdicted to be released in due forme of law either frō the Ordinary of y◠place or his superiour Moreouer like as a good housholder casteth wheat into the ground well ordered for that purpose therby to get the more encrease euen so we wil and commaund that the preacher of Gods word comming in form aforesayd preaching eyther vnto the Clergy or Laity according to hys matter proponed shal be of good behauiour sowing such seed as shal be cōuenient for his auditory And chiefly preaching to the Clergie he shall touche the vices commonly vsed amongst them and to the Laitie he shall declare the vices commonly vsed among them and not otherwise But if he preach contrary to this order then shall he be sharpely punished by the ordenary of that place according to the quallitie of that offence Item for as much as the part is vile that agreeth not with the whole we do decree and ordayn that no preacher aforesayd or any other person whatsoeuer shall otherwise teach or preach concerning the sacramēt of the aulter matrimony confession of sinnes or any
citation sent by messenger by letters or edict not admitting proofe by witnesses and sentēce definitiue to be we do ordeine will and declare for the easier punishment of the offēders in the premisses and for the better reformation of the church deuided and hurt that all such as are diffamed openly knowne or vehemētly suspected in any of the cases aforesayd or in anye article of the catholicke fayth sounding contrary to good manners by authoritie of the ordinary of the place or other superior be cited personally to appeare cyther by letters publique messenger being sworne or by edicte openly set at that place where the sayd offender commonly remayneth or in hys parish Church if he hath any certayne dwelling house Otherwise in y◠Cathedrall church of the place where he was borne and in the parish churche of the same place where he so preached and taught And afterwardes certificate beyng geuen that the citation was formally executed agaynst the party cited being absent and neglecting hys appearannce it shal be proceeded agaynst him fully and playnly without sound or shew of iudgement and without admitting proofe by witnesses and other canonicall probations And also after lawful informatiō had the sayd ordinary al delayes set apert shall signifie declare and punishe the sayd offender according to the quallitie of his offence and in forme aforesayd and further shall doe according to iustice the absence of the offender notwithstanding Geuen at Oxford ¶ Who would haue thought by these lawes and constitutions so substantially founded so circumspectly prouided so dilligently executed but that the name and memory of this persecuted sort should vtterly haue bene rooted vp neuer could haue stand And yet such be the works of th◠lord passing all mēs admiratiō all this notwithstanding so far was it of that the number and courage of these good men was vanquished that rather they multiplied dayly encreased For so I finde in Registers recorded that these foresayd persons whome the king and the Catholique fathers did so greatly deteste for heretickes were in diuers countries of this realme dispersed and increased especially at London in Lincolnshire in Northfolk in Herefordshyre in Shreusbury in Callice and diuers other quarters mo with whom the Archb. of Caunterbury Thomas Arundell the same time had much ado as by hys own registers doth appeare Albeit some there were that dyd shrinke many did reuolt and renounce for daunger of the law Among whom was Iohn Puruey whiche recanted at Paules Crosse of whom more foloweth the Lord willing to be said in the yeare 1421. Also Iohn Edward priest of the dioces of Lincolne who reuoked in the greene yard at Norwich Richard Herbert and Emmot Willy of Lōdon also Iohn Becket who recanted at London Item Iohn Seynons of Lincolneshyre who was caused to reuoke at Caunterbury The articles of whom which commonly they did hold and which they were constrayned to abiure most specially were these as follow Their Articles First that the office of the holy Crosse ordayned by the whole Church celebrated doth contayne idolatry Item they sayd and affirmed that all they which doe reuerence and worship the signe of the crosse do commit idolatry and are reputed as Idolaters Item they sayd and affirmed that the true fleshe and bloud of our Lord Iesus Christ is not in the sacrament of the aulter after the words spoken by the priest truely pronounced Item they sayd and affirmed the sacrament of the aultar to be sacramentall bread not hauing life but onely instituted for a memoriall of Christes passion Item they sayd and affirmed that the body of Christe which is taken on the aulter is a figure of that body of christ as long as we see the bread and wyne Item they sayd and affirmed that the decree of the prelates and clergie in the prouince of Caunterbury in theyr last conuocation with the consent of the king and the nobles in the last Parliament agaynst him that was brent lately in the citty of London was not sufficient to chaunge the purpose of the sayd Iohn when the substance of materiall bread is euen as before in the sacrament of the aultar it was no change being made in the nature of bread * Item that any lay man may preach the Gospel in euery place and may teach it by his owne authoritie without the licence of his Ordinary Itē that it is sinne to geue any thing to the preaching friers to the Minorites to the Augustines to the Carmelites Item that we ought not to offer at the funerals of the dead Item that the confession of sins to the people is vnneedefull Item that euery good man though he be vnlearned is a priest Item that the infant though he dye vnbaptised shal be saued Item that neither the pope nor the prelate neither any ordinary can compell any man to sweare by anye creature of God or by the bible booke Item that as well the Bishop the simple man the priest and the lay man be of like authoritie as lōg as they liue well Item that no man is bound to geue bodily reuerence to any prelate ¶ William Thorpe THus much briefly being signified by the way touching these which haue bene forced in time of this king to open abiuration Next commeth to our handes the worthy history of maister William Thorpe a warriour valiaunt vnder the triumphant banner of Christ with the processe of his examinations before the foresayd Thomas Arundell Archbishop of Caunterb written by the sayd Thorpe and storyed by his owne pen at the request of hys frendes as by hys own words in the processe here of may appeare In whole examination whiche seemeth first to begin an 1407. thou shalt haue good reader both to learne and to merueile To learne in that thou shalt beare truth discoursed and discussed with the contrary reasons of the aduersary dissolued To marueile for that thou shalt beholde here in this man the merueilous force and strength of the Lordes might spirite and grace working and fighting in his souldiors also speaking in theyr mouthes according to the word of hys promise Luke xxi To the rest of the story we haue neither added nor diminished but as we haue receiued it copied out corrected by maister Williā Tindall who had his own handwriting so we haue here sent it and set it out abroad Althoughe for the more credite of the matter I rather wished it in his own naturall speach wherein it was first written Notwithstanding to put away all doubt and scrouple herein this I thought before to premonishe and testifie to the Reader touching the certaintie hereof that they be yet aliue whiche haue seene the selfe same copy in his own old English resembling y◠true antiquitie both of the speach and of the time The name of whom as for recorde of the same to auouche is M. Whithead who as he hath seene the true ancient copy in the hādes of George Constantine so hath he
in them from argument to argument with pro contra till that they wot not where they are vnderstand not theÌ„selues 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 ☞ 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 SacrameÌ„t 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 grauÌ„t 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 ☞ 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 haÌ„d 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 ☞ 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 ☞ 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 penaÌ„ce for the sinful vaine craâ—t 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 amoÌ„g the people ¶ Then the Archbish. sayd vnto me I hold thee a vicious Priest and a curst
reuerences that you will decree most graciously consent that this our petition and supplication may be drawen out againe by your Notarie and reduced into a publicke forme and order After this supplication was read before the deputies of the 4. nations the Patriarche of Antioch answered in the name of them all vnto euery article of the sayd supplication but it was done in few wordes First as touching the protestation of Iohn Hus whether it be true or false it shal be made euident in the processe of his cause Moreouer wheras they say that the aduersaries of Iohn Hus hath peruersly drawen certaine thinges out of his bookes that also the matter it selfe shall declare in the end Where as if it shal be found decreed that Iohn Hus is vniustly vntruly accused that thē it shal come to passe that his aduersaries shall incurre perpetuall ignominy and slaunder But as touching sureties albeit there might be a thousand put in or boūd yet can it not by any meanes be that the deputies of the Councell with a safe conscience may receiue or take them in this mans cause vnto whome there is no faith or credite to be geuē Howbeit thus much they wil do vpon the 5. day of Iune next Iohn Hus shall be brought againe vnto Constance and there haue free libertie to speake his minde before the Councell that they wold louingly and gently heare him but the matter in the ende fell out farre contrary to thys promise The same day the saide Barons and Lordes presented a supplication of thys tenour vnto the Emperor Vnto the most highe and mighty Prince the Lorde Sigismund king of the Romaines alwaies Augustus king of Hungarie Croatia and Dalmatia our most gracious Lord faithful true seruice in al things and at all times Most noble Prince and gracious Lord we signifie vnto your worthinesse that we all together with one minde consent and accord haue deliuered vp vnto the reuerend fathers and Lordes the deputies of the 4 nations and to the whole sacred Councel of Constance this our supplication here vnder wrytten as reasonable iust and worthy of consideration the tenour wherof here followeth word by word and is this ¶ The copie of the supplication which was presented vnto the deputies of the councel is before written whereunto this which followeth was annexed WHerefore we most humbly require and desire your princely maiestie that both for the loue of iustice and also of the fame and renowme of that moste famous kingdome of Boheme whereof wee acknowledge you vndoubtedly the true Lorde and heire successour and also foreseeing vnto the liberty of your safe-conduct that you wil with your fauourable countenance beholding these most reasonable and iust supplications which we haue put vp to the Lordes aforesayd put to your helping hand toward the sayd most reuerend fathers and Lordes that they will effectually heare vs in this our most iust petition which we haue offered vp to them as is aforesaide least that the enemie of the renowme and honour of the famous kingdome of Boheme and such as oure slaunderers also hereafter may detracte and sclaunder vs that wee should make vnreasonable and vnlawfull requests vnto the sayde reuerend fathers and Lordes and therefore we required and desired of them that it would please them to decre by setting to their publicke hand seale to authorise our said supplication Likewise we do most hartily require your highnes that you would vouchsafe in like maner to geue vs your testimonie of the premises But what answere the Emperor made heereunto we could neuer vnderstand or know but by the processe of the matter a man may easily iudge that thys good Emperour was brought and lead euen vnto thys poynt through the obstinate mischiefe of the cardinals and bishops to breake and falsify his promise and faith whych hee had made and promised and this was their reason whereby he was driuenthereunto that no defence coulde or might be geuen either by safe conducte or by any other meane vnto hym whych was suspected or iudged to be an hereticke But by the Epistles and letters of Iohn Hus a man may easily iudge what the kings minde was Now we will procede in the historie The 5. day of Iune the Cardinals Byshops and the rest of the priests al that were almost in Constance assembled to a great number at the Couent of the Franciscanes in Constance and there it was commaunded that before Iohn Hus shoulde be brought foorth in hys absence they should rehearse the witnesses and articles which they had slaunderously gathered out of his bookes the whych articles with Iohn Husses answer we will hereafter repeate By chance there was then present a certaine Notary named Peter Mladoniewitz the whych bare great loue and amity vnto the said Hus who assoone as he perceiued that the Bishops and cardinals were already determined and appoynted to condemne the sayde articles in the absence of Iohn Hus hee went withall speede vnto maister Wencelate de Duba and Iohn of Clum tolde them al the matter who incontinent made report therof to the Emperour Who vnderstanding their intent sent Lewes the Countie Palantine of Heydelberge and the Lord Frederick Burgraue of Nuremberge to signify vnto them whych ruled the councel that nothing should be resolued or done in the case of Iohn Hus before that it wer first heard with equity and that they should send him all such articles as were said against the sayd Hus which were either false or hereticall he would do so much that the said articles shoulde be examined by good and learned men Then according to the Emperors will the iudgement of the principals of the Councell was suspended vntill suche time as Iohn Hus were present In the meane season these gentlemen master of Dube and of Clum did geue vnto the two Princes whych the Emperor had sent certaine smal treatises which the sayde Hus had made out of the which they had drawn certain articles to present vnto them which ruled the councel vnder this condition that they would render them againe when they should demand them The intent meaning of these Barons was that by thys meanes the aduersaries of Iohn Hus might the more easily be reproued the which of a naughty and corrupt conscience had picked out corrupt sentēces out of the said bookes of Iohn Hus. The bookes were deliuered vnto the Cardinals and Byshops and that done Iohn Hus was brought forth and the Princes whiche were sent by the Emperour departed backe agayne After they shewed the bookes vnto Iohn Hus and he cōfessed openly before the whole assembly that hee had made them that he was ready if there were any fault in thē to amend the same Now harken a litle to the holy proceedynges of these reuerēd fathers for here happened a straunge shamefull matter With much a do they had scarsly read one article brought forth a
Lord Iesus they be murtheres and theeues Then sayde the Cardinall of Cambray beholde both this and all other articles before rehearsed he hath written much more detestable thinges in his booke then is presented in hys articles Truely Iohn Hus thou hast kept no order in thy sermons and writings Had it not ben your part to haue applyed your sermons according to your audieÌ„ce For to what purpose was it or what did it profite you before the people to preach agaynst the Cardinals when as none of them were present It had bene meeter for you to haue told them theyr faults before them all then before the laity Then aunswered Iohn Hus reuerend father for so much as I did see many prieste other learned men present at my sermons for their sakes I spake those wordes Then sayd the Cardinal thou hast done very ill for by such kinde of talke thou hast disturbed and troubled the whole state of the Church The 18. Article An hereticke ought not to be committed to the secular powers to be put to death for it is sufficient onely that he abide and suffer the ecclesiasticall censure These are my wordes That they might be ashamed of their cruel sentence and iudgement specially for somuch as Iesus Christ byshop both of the old and newe Testament would not iudge such as were disobedient by ciuill iudgement neither condemne them to bodily death As touching the first poynt It may be euidently seene in the 12. Chapiter of S. Luke And for the second it appeareth also by the woman which was taken in adultery of who it is spoken in the 8. chapter of Sainct Iohn And it is sayde in the 18. Chapter of Sainct Mathew If thy brother haue offended thee c. Marke therfore what I do say That an hereticke whatsoeuer he be ought first to be instructed and taught with Christian loue and gentlenes by the holy scriptures and by the reasons draâ—ne and taken out of the same as S. Augustine and others haue done disputing agaynst the heretickes But if there were any which after al these gentle and louing admonitions and instructions woulde not cease from or leaue of their stiffnes of opinions but obstinately resist agaynst the truth suche I say ought to suffer corporall or bodily punishment As soone as Iohn Hus had spoken those thinges the iudges red in hys booke a certayne clause wherein he seeined greeuously to enuey agaynst them which deliuered an hereticke vnto the secular power not being confuted or contricted of heresie and compared theÌ„ vnto the high priestes Scribes and Phariseis which sayd vnto Pilate it is not lawfull for vs to put any man to death and deliuered Christ vnto him And yet notwithstanding according vnto Christes owne witnesse they were greater murtherers then Pilate for he said Christ which hath deliuered me vnto thee hath committed the greatest offence Then the Cardinals and Bishops made a great noyse and demaunded of I. Hus saying who are they that thou dost compare or assimule vnto the Phariseis Then he sayd all those whiche deliuered vp anye innocent vnto the ciuill sworde as the Scribes and Phariseis deliuered Iesus Christ vnto Pilate No no sayd they agayne for all that you spake here of doctors And the Cardinall of Cambray according to his accustomed maner sayd Truly they which haue made and gathered these articles haue vsed great lenitie and getlenes for his writings are much more detestable horible The 19. article The Nobles of the world ought to coÌ„strayne and compel the ministers of the Church to obserue and keepe the law of Iesus Christ. I answere that it standeth thus word for word in my booke Those which be on our part do preach and affirme that the church militant according to the partes which the Lord hath ordayned is deuided and consisteth in these partes That is to say Ministers of the Church which should keepe purely and sincely the ordinaunces and commaundementes of the sonne of God and the Nobles of the world that should compel and driue them to keepe the commaundementes of Iesus Christ and of the common people seruing to both these partes and endes according to the institution and ordinaunce of Iesus Christ. The 20. Article The ecclesiasticall obedience is a kynd of obedience which the priestes and monks haue inuented wtout any expresse authority of the holy scriptures I answer and confes that those words are thus written in my book I say that there be three kindes of obedience spirituall secular and ecclesiasticall The spirituall obedience is that which is onely due according to the lawe and ordinance of God vnder the whiche the Apostles of Iesus Christ dyd lyue and all Christians ought for to liue The secular obedience is that which is due according to the Ciuill lawes and ordinances The ecclesiastical obedience is such as the Priestes haue inuented without any expresse authoritie of Scripture The first kinde of obedience doth vtterly exclude from it all euill as well on his part which geueth the commandement as on his also which doth obey the same And of this obedience it is spoken in the 24. chap. of Deut. Thou shalt do all that which the priestes of the kindred of Leuy shall teach and instruct thee according as I haue coÌ„maunded them The 21. Article He that is excoÌ„municated by the pope if he refuse and forsake the iudgement of the Pope and the generall Councell and appealeth vnto Iesus Christ after he hath made hys appellation all the excommunications and curses of the Pope cannot annoy or hurt hym I aunswere that I do not acknowledge this proposition but in deede I did make my complaynt in my booke that they had both done me and such as fauoured me great wrong that they refuse to heare me in the popes court For alter the death of one pope I dyd appeale to hys successor and all that did profite me nothing And to appeale from the P. to the Councell it were to long that were euen as much as if a man in trouble should seeke an vncertayne remedy And therfore last of all I haue appealed to the head of the Church my Lord Iesus Christ for he is much more excellent and better then any pope to discusse and determine matters and causes for somuch as he cannot erre neyther yet deny iustice to him that doth aske or require it in a iust cause neither can he condemne the innocent Then spake the Cardinall of Cambray vnto hym and sayd wilt thou presume aboue S. Paule who appealed vnto the Emperour and not vnto Iesus Christ Iohn Hus answered for somuch then as I am the first the do it am I therfore to be reputed counted an hereticke And yet notwithstanding S. Paule did not appeale vnto the Emperoure of hys owne motion or will but by the will of Christ which spake vnto hym by reuelation and sayd be firme and constant for thou must go
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 afâ—er 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
speciall licēce the word of God and that those that do agaynst the same should suffer the ecclesiasticall censurs 8. Item I confesse that priuate religiōs as wel of monks canons and other as also of the begging Friers being allowed by the church of Rome are profitable to the vniuersall church and in no meanes contrary to Gods law but rather founded and authorised thereon 9. Item I promise and sweare vpon these holy Euangelies which I hold here in my hands that I will hēceforth neuer hold affirme nor by any meanes teach any thing cōtrary vnto the premisses either openly or priuately After the setting out of the constitution aforesaid in the dayes of the aboue named Henry Chichesley Arbishop of Caunterbury great inquisition hereupon followed in England and many good men whose harts began to be won to the Gospell were brought to much vexation and caused outwardly to abiure Thus while Christ had the inward hartes of men yet the Catholicke Antichrist would needes possesse their outward bodyes and make them sing after his song In the number of whom being compelled to abiure besides the other aforesayd was also I. Taylor of the parishe of Saynt Michaels at Duerne William Iames maister of Art and Phisition who had long remained in prison and at length after abiuration was licēced with his keper to practise his Phisicke Also Ioh. Dwerf so named for his low stature which was sent by the Duke of Bedford to the foresayd Chichesly and other bishops to be examined before them in the cōuocation there he at length reuolting from his doctrine recanted and did penaunce In like maner Iohn Iourdelay of Lincolnshire well commended in the registers for his learning accused by the priestes of Lincoln for a certayn book which he contrary to the former decree of the bishops did conceale dyd not exhibite vnto thē was therfore enforced to abiure After whō was brought likewise before the Byshops one Katharin Dertford a Spinster who being accused and examined vpon these 3. articles concerning the Sacrament of the popes altar adoration of Images and of pilgrimage answered that she was not able being vnlearned to answere to such high matters neither had she any further skil but only her Creed and x. commaundements and so was she committed to the vicar general of the B. of Wint. for that she was of the same dioces to be kept and further to be examined of the same Ex Regist. Hen. Chichesley At the same sitting was also brought before the sayde Archb. and his fellow bishops by the liuetenant of the Tower the person of Heggely in Lincolneshyre named M. Robert who being long kept in the tower at lēgth by the kinges writte was brought and examined the same tyme vpon the like articles to witte touching the sacrament of their aultar peregrinatiō adoration of images whether it was lawfull for spirituall men to enioy temporall Lordships c. To the which articles he answered saith the Register doublely and mockingly saue onely in the sacramēt he semed something more conformable albeit not yet fully to their contētation Wherfore being committed to the custody and examination of Richard Bishopp of Lincolne where in the end he was also induced to submit himselfe The same likewise did W. Henry of Tenterden being suspected and arested for company keping with thē whom the Bishops called Lollardes and for hauing suspected bookes Besides these diuers other there were also which in the same conuocation were conuented and reuoked theyr opinions as Iohn Galle a Priest of London for hauing a booke in English intituled A booke of the new law Item Richard Monke vicar of Chesham in Lincolnshyre who submitted himselfe likewise In this race and number followed moreouer Bartholomew Cormnonger Nic Hoper seruaunt to the Lord Cobham Tho. Granter with other mo mentioned in the foresayd register Among the rest which were at this time troubled for theyr fayth was one Radulph Mungin priest who for the same doctrine was arested and sent vp by the L. Chancellor of England to the foresayd Arch. and by him committed to Dauid Price Uicar generall to the B. of London Where after he had endured 4. moneths in prison he was by the sayd Dauid presented to the conuocation agaynst whom diuers articles were obiected But for the better explaining of the matter first here is to be noted that during the time of this conuocation prouinciall Pope Martine had sent downe to the Clergye of Englande for a subsidye to be gathered of the Church to mayntayne the Popes warre agaynst the Lolards so the Papistes did terme them of Bohemia Also an other subsidy was demaunded to persecute one Peter Clerke mayster of art of Oxford who flying out of England was at the councell of Basill disputing on the Bohemians side And thirdly an other subsidy was also required to persecute W. Russell Warden of the Gray Friers in London who the same time was fled from England to Rome to mayntayne his opinion before the Pope and there escaped out of prison c. of whom more largely hereafter Christ willing we shall entreat In the meane time marke here the preey shiftes of the Pope to hooke in the English mony by all maner of pretences possible Thus Rafe Mungyn the foresayd examinate appearing before the bishops in the conuocation it was articulated agaynst him first that he should affirme and hold not to be lawfull for any Christian to fight and make warre agaynst the heretickes of Bohemia Item it was to him obiected that he did holde say not to be lawfull for any man to haue propriety of goodes but the same to be cōmon which he expressely denyed that euer he so sayd or affirmed Whereby we haue to obserue how the crafty malice of these aduersaries vseth falsely to collect and surmise of men what they neuer spake wherby to oppresse them wrongfully whom by playne trueth they cannot expugne Moreouer they obiected agaynst him that he shoulde keepe company with Mayster Clarke aforesayde and also that he dispersed in the City of London certayn bookes of Iohn Wickliffe and of Peter Clarke namely the booke Trialogus and the Gospels of Iohn Wickleffe c. He was charged moreouer to haue spoken agaynst the Popes indulgences for that the Pope had no more power to geue indulgences then he had Upon these and other such Articles obiected the sayde Mungyn being asked if he would reuoke aunswered that it seemed to him not iust or meet so to doe whiche dyd not know himself guilty of any heresy Thus he being respited for that time was cōmitted to prison till the next sitting who then being called diuers and sundry times afterward before the Bishops after long inquisition and straight examination made also depositions brought in agaynst him so much as they could search out he notwithstanding styll denyed as before to recant Wherefore the foresayd Henry the Archbishop proceeding to his sentence
disordinate persones we may well and vpon probable causes repute deme culpable not only of heretical prauitie but also of high treason and as rebels to our persone Maiestie and violatours of the peace and dignity of our Realme as with all breakers and trespassours against the sacred Canons of the Churche who dare so presumptuously aduenture to worship the said Richard as a Sainct whereas it is not lawfull to worship any manner of person be he neuer so holy before he be canonised by the authority of the B. of Rome We therefore being very carefull for the good preseruatiō of our peace and desirous to abolish from out al the coastes of the same al maner Idolatry do charge command you that in certain places within your liberties wher you shal think most cōuenient you cause forthwith proclamatiōs to be made on our behalf straightly charging that no person from hencefoorth presume to resort to the place where the saide Richarde was executed vnder colour of Pilgrime or for any other cause of deuotion what so euer nor send any offering thither nor worship him hereafter openly or secretly nor adiudge esteme repute name or talke of him as otherwise iustified or innocent then such as the said reuerend father by his former definitiue sentence hath pronounced him to be vpon paine and penaltye to be taken and reputed for an hereticke or a fauourer of hereticks and to receiue condigne punishment prouided for hereticks And that you arrest all euery person whom you shall finde to do any thing cōtrary to this our Proclamation and the same so arested commit to our prisone there to remaine vntil we shal thinke good to send countermaund for their deliuerance Witnes the king at his Manor of Estampstede the 15. day of Iuly in the 18. yere of his reigne Per ipsum Regem Like writtes and to the same effect were directed to al the shrines through all the realme bearing all one and the same Date By the vertue of which letter the Maior and sheriffes did such diligence that shortly after that cōcourse and seking of the people was left of After the burning of thys man which was about the moneth of Iune in the same yere about Nouember a connocation was called by Henry Archbish. of Cant. wherein was propounded among the clergie to consult with them selues what way were best to be taken for the remoouing a way the law of Premuniri facias for so were the harts then of the temporalty set against the ecclesiasticall sort that where any vantage might be geuen them by the law they did nothing spare by reason whereof the churchmen at that time were greatly molested by the sayd law of Premuniri and by the kings writtes and other inditements to their no smal anoyance By long consultation and good aduisement at last this way was taken that a petition or supplicatiō should be drawen and presented to the king for the abolishing of the foresaid lawe of Premuniri facias and also for the restraining of other briefes wryts and inditements which seemed then to lie heauy vppon the Clergy This bill or supplication being contriued and exhibited by the Archbish. of Canter and of Yorke vnto the king standing in neede the same time of a subsidie to be collected of the cleargie thys aunswer was geuen to their supplication on the kings behalfe that for somuche as the time of Christenmaste then drewe neare whereby he had as yet no sufficient leisure to aduise vppon the matter he woulde take therein a farther pause In the meane time as one tendering theyr quiet he would send to al his officers and ministers wtin his realm that no such briefe of Premuniri shoulde passe against them or any of them from the saide time of Christenmas till the next Parliament An. 1439. Ex Regist. Cant. In my former edition of Acts monuments so hastely rashed vp at that present in such shortnesse of time as in the sayde booke thou mayst see gentle reader declared and signified among many other matters therein contained there is a shorte note made of one Eleanor Cobham Duchesse of Gloucester of Syr Roger Onley knight priest it should haue ben printed which two persons about the yeare of our Lord. 1440. or the next yeare following were condemned the one to death the other to perpetual prison Of this litle short matter maister Cope the Popes Scout lying in priuie wait to spie faults in al mēs works wherso euer any may appeare taketh pepper in the nose falleth againe vnto his olde barking against mee for placing these foresayd persons in my booke of Martyrs but especially he thinketh to haue great vantage against me for that in the same story I do ioyne withal one Margaret Iourdeman the witch of Eye condemned also wyth them the same time and burned for practising the kings death by an image of waxe c. To answere hereunto first I say as I before sayde that I professe no such title to wryte of Martyrs but in generall to wryte of rites and Monuments passed in the church and realme of England Wherein why should I be restrained from the free walke of a story wryter more then other that haue gone before me Secondly touching my commendation of Sir Roger Onley and the Lady Eleanor if maister Alane be therewith offended I aunswer that I commended them for sauoring and fauoring of the truth of Christes doctrine For the fact if any such were in them I do not commend them And although I did commend them yet neither did I it w e any long tarying vppon it nor yet all together vpon mine owne head without some sufficient warrant of authoritie For why may not I as well beleeue Iohn Bale as M. Alane beleue M. Fabian especially seeing I do knowe and was priuie that the saide Iohn in recognising his Centuries followed altogether the history of Leland De Catalogo virorum illustrium which booke being borowed of master Cheke I my selfe did see in the hands of the foresayd Iohn Bale what time we were both together dwelling in the house of the noble Lady Duches of Richmond Wherefore if he thinke me so leud to speake without mine authors he is deceiued And if he thinke mine authors not to be beleeued then let thys Nomothetes or iolly Dictator come foorth and prescribe vs a law what authors he would haue vs to take and what to refuse For els why is it not as free for me to credite Iohn Bale and Leland as for him to credite Robert Fabian and Edw. Hall especially seeing they had seene hys bookes and workes left behinde him wherupon they might better iudge and so did neuer these Thirdly for the name of Roger Onley if Cope denie that there was any such name in stories mētioned but that there was one called Roger Bolingbroke c. heereby it may appeare that either his prompter out of England deceiued him or els that hee going
in tymes past by ignoraunce had all vnder hys possession yet neyther must he thinke that violence will alwayes continue neyther must he hope for that now which he had then for so much as in those former dayes bookes then were scarse also of such excessiue price that few coulde attayne to the buying fewer to the reading studying therof which bookes now by the meanes of this arte are made easie vnto al men Ye heard before pag. 665 how Nicholas Belward bought a new testament in those dayes for foure markes and 40. pence where as now the same price will serue well 40. persons with so many bookes Moreouer in the pag. 411. col 1. it was noted and declared by the testimony of Armachanus how for defect of bookes and good authors both vniuersities were decaied and good wits kept in ignoraunce while begging Fryers scaping all the wealth from other priestes heaped vp all bookes that coulde be gotten into theyr owne Libraryes where eyther they dyd not diligently applye them or els did not rightly use them or at least kept them from such as more fruitfully would haue perused them In this then so great raritie and also dearth of good books when neither they which could haue books would well vse them nor they y◠woulde could haue them to vse what maruell if the greedines of a few prelates did abuse the blindnes of those daies to the aduauncement of themselues Wherefore almighty God of hys mercifull prouidence seeing both what lacked in the church and how also to remedy the same for that aduauncement of his glory gaue the vnderstanding of this excellent arte or science of printing whereby three singular cōmodities at one time came to the world First the price of all bookes diminished Secondly toe speedy helpe of reading more furthered And thirdly the plenty of all good authours enlarged according as Aprutinus doth truely report Imprimit ille die quantum non scribitur anno 1. The presse in one day will do in printing That none in one yeare can do in writing By reason whereof as printing of bookes ministred matter of readyng so readyng brought learning learning shewedlight by y◠brightnes wherof blind ignorance was suppressed errour detected finally Gods glory with trueth of hys worde aduaunced This facultie of Printing was after the inuention of Gunnes the space of 130. yeares which inuention was also found in Germany an 1380. And thus much for the worthy commendation of printing ¶ The lamentable losing of Constantinople ANno 1453. Constantinus Paloelogus beyng Emperour of Constatinople the 29. day of the month of May the great Cittye of Constantinople was taken by the Turke Mahometes after the siege of 54. dayes which siege began in the beginning of Aprill Within the city beside the Citizens were but onely 6000. rescuers of the Greekes And 3000. of the Uenetians Gennues Against these Mahometes brought an army of 400. thousand collected out of the countryes and places adioyning nere about as out of Grecia Illirico Wallachia Dardanis Triballis Bulganis out of Bithynia Galatia Lydia Cecilia and suche other which places had the name yet of Christians Thus one neighbour for lucre sake helped to destroy all other The Cittie was compassed of the Turkes both by the sea land Mahometes the Turke deuided his armye in 3. sondry partes which in 3. partes of the citty so bette the walles and brake them downe that they attempted by the breaches therof to enter the cittye But the valiauntnes of the Christians there in wanne much cōmendation whose Duke was called Iohn Iustinianus of Genua But for so much as the assaultes were great and the number of the Christian souldiours dayly decreased fighting both at the walles and at the Hauen agaynst such a multitude of the Turkes they were not able long to hold out Beside the armyes which lay battering at the walles the Turke had vpon the sea his nauy of 200. and 50. sayle lying vpon the hauen of the City reaching from the one side of the hauens mouth vnto the other as if a bridge should be made frō the one banke to the other Which hauen by the cittizens was barred with yron chaines whereby the Turks were kept out a certayne space Agaynst whiche nauy 7. ships there were of Genua within the hauen and 3. of Creta and certayne of Chio which stoode agaynst them Also the souldiours issuing out of the Cittie as occasion would serue did manfully gaynstand them and with wild fire set their ships on fire that a certayn space they could serue to no vse At length the cheynes being brast a way made the Turkes nauy entred the hauen and assaulted the Cittie whereby the Turke began to conceiue great hope and was in forwardnes to obtain the Citie The assault and skirmish thē waxing more hoate Mahometes the tyraunt stode by vppon an hill with hys warriours about him crying houling out vnto them to skale the walles and enter the towne otherwise if any reculed he threatned to kill them and so he did Wherefore a great number of his souldiours in theyr repulse and retire were slaine by the turkes men being sēt by his commandement to slay them and so they were iustly serued and well payd theyr hyer Although this was some comfort to the Christians to see and behold out of the Cittie the Turkes retinue so consumed yet that hope lasted not long Shortly after by rage of warre it happened Iustinian the Duke aboue named to be hurt who notwithstanding that he was earnestly desired by Paloelogus the Emperour not to leaue his Tower which he had to keepe seeing hys wound was not deadly daungerous yet could he not be intreated to tary but lefte his standing and his fort disfurnished setting none in his place to award the same And so this donghty Duke hurte more with hys false hart then with force of weapon gaue ouer and fled to Chius where shortly after for sorrow rather then for sorenes of wound he died Many of his souldiours seeing their captayne flee followed after leauing their fort vtterly destitute without defence The Turkes vnderstanding y◠vantage soone brast into the cittie The Emperour Paloelogus seeing no other way but to flee making toward the gate eyther was slayne or els troden down with the multitude In the which gate 800. dead mēs bodies were found and taken vp The Cittie of Constantinople thus being gotte the Turkes sacking and raunging about the streetes houses and corners did put to the sword most vnmercifully whō soeuer they found both aged and young matrones virgins children and infants sparing none the noble matrones and virgins were horriblye rauished the goods of the cittie the treasurers in houses the ornaments in churches were all sackt and spoyled the pictures of Christ approbriously handled in hatred of Christ. The spoyle and hauocke of the citie lasted three dayes together while the barbarous souldiours murdered and rifeled what them
the Bishops handling and of his Articles in his history maketh no memoriall Belike it made but little for the honestye of his great maister the Pope From persecution burning in England now out of the way to digresse a little to speake of forraine matters of the church of Rome you remēber before in the latter end of the Councell of Basill howe Eugenius was deposed Of whose conditiōs and martiall affayres how he made war agaynst Sfortia a famous Captaine of Italy and what other warres he raised beside not onely in Italy but also in Germany agaynst the City and Councell of Basill I shal not need to make any long rehearsall After his depositiō ye heard also how Foelix duke of Sauoy was elected pope Wherupō another great schisme folowed in the church during all the life of Eugenius After his death his next successor was pope Nicholas the fift who as you before haue heard brought so to passe with the Emperour Fredericke the third that Foelix was contented to renounce and resigne his papacy to Nicolas and was therfore of him afterward receiued to the rowme of a Cardinall for his submission Friderick for his working was confirmed at Rome to be full Emperor there crowned an 1451. For Emperors before they be cōfirmed crowned by the pope are no Emperors but onely called kinges of Romaynes This Pope Nicholas here mentioned for to get gather great sūmes of mony appoynted a Iubile in the yeare of our Lorde 1450. at whiche time there resorted a greater number of people vnto Rome thē hath at any time before bene seene At which time we reade in the story of Platina to haue happened that I thought here not vnworthy to be noted for the example of the thing As there was a great concourse of people resorting vp to the mount Uaticane to behold the Image of our Sauior which there they had to shew to Pilgrimes the people being thicke going to fro betwene the mount the City by chaunce a certayn Mule of the Cardinals of saynt Marke came by the way by reason whereof the people not being able to auoyde the way one or two falling vpon the Mule there was such a prease and throng vpon that occasion on the bridge that to the nūder of two hundred bodyes of men and three horses were there strangled and on each side of the bridge many besides fell ouer into the water and were drowned By meanes of which occasiō the Pope afterward caused the smal houses to be plucked downe to make the way broder And this is the fruite that commeth by Idolatrye Ex Platin. In the time of this Pope one Mat. Palmerius wrote a booke De Angelis in defending whereof he was condemned by the Pope and burned at Corna an 1448 Ex Tritemio After him succeeded Calixtus the thyrd who amongest diuers other things ordeined both at noone and at euening the bell to tole the Aues as it was vsed in the popish time to helpe the souldiours that fought agaynst the Turkes for which cause also he ordeined the feast of the transfiguration of the Lord solemnising it with like pardons and indulges as was Corpus Christi day Also this Pope proceding contrary to the Councels of Constance and Basill decreed that no man should appeale from the Pope to any Councell By whome also Sayncte Edmunde of Caunterbury with diuers other were made Sayntes Next after this Calixtus succeeded Pius secundus otherwise called Aeneas Syluius who wrote the two bookes of Commentaries vpon the Councell of Basill before mētioned This Aeneas at the time of the writing of those hys bookes seemed to be a man of an indifferent and tollerable iudgement and doctrine from the which he afterward being Pope seemed to decline and swarue seeking by all meanes possible how to deface abolish the bookes which heretofore he had written ¶ Sentences attributed vnto this Pius THe diuine nature of God may rather be comprehended by fayth then by disputation Christian fayth is to be considered not by what reason it is proued but from whom it proceedeth Neyther can a couetous man be satisfied with money nor a learned man with knowledge Learning ought to be to poore men in stead of siluer to noble men in stead of golde and to Princes in stead of precious stones An artificiall oratiō moueth fooles but not wise men Suters in the Lawe bee as Byrdes the Courte is the bayte the Iudges be the nettes and the Lawyers be the Foulers Men are to bee geuen to dignityes and not dignityes to men The office of a Byshoppe is heauy but it is blessed to him that doth wel beare it A Bishop without learning may be likened to an Asse An euill Phisition destroyth bodies but an vnlearned Priest destroyeth soules Mariage was taken from Priestes not without great reason but with muche greater reason it ought to be restored agayne The like sentence to this he vttereth in his second book of the Councell of Basil before specified saying peraduenture it were not the worst that the most part of priestes had theyr wiues for many shoulde be saued in Priestly mariage whiche nowe in vnmaryed Priesthoode are damned The same Pius also as Celius reporteth dissolued certayne orders of Nunnes of the order of S. Briget and S. Clare bidding them to depart out that they should burne no more nor couer a Harlotte vnder the vesture of Religion This Pius if he had brought so much piety and godlinesse as he brought learning vnto his Popedome had excelled many Popes that went before him It shall not be impertinent here to touch what the said Eneas called Pius the Pope writeth touchinge the peace of the church vnto Gaspee Schlick the Emperors Chaūcellor in his 54. Epistle All men do abhorre and detest schisme The way to remedye this euill Charles the French king hath shewed vs both safe and briefe which is that princes or their Oratours should conuent c assemble together in some cōmon place where they may cōclude vpon matters amongest themselues To bring this to passe it were needfull writinges to be sent agayne to all Kynges and Princes to send theyr Oratours to Strawes borow or to Constance with theyr full authority there to entreate of matters appertayning to the peace of the Church Neyther woulde it require so great expenses Forasmuch as we see the yeare before 300. gildernes to be sufficient Constantine the Emperour bestowed not muche more in the congregation of the Councell of Nice And this way could not be stopped neyther could the Pope or the Councell withstād it or make excuse as though this might not easily be done without them For why the secular princes may conuent and assemble together will they nill they and yet notwithstanding vnity may there be concluded For he should be an vndoubted Pope whom all Princes would obey Neyther do I see any
of the clergy so constant to death which wil suffer Martirdom either for the one part or the other Al we lightly hold that faith which our princes hold which if they would worship Idols we would also do the same not onely deny the Pope but God also if the secular power strayn vs thereunto for charitye is waxed colde and all fayth is gone Howsoeuer it be let vs all desire and seeke for peace the whiche peace whether it come by a councell or by assemblye of Princes call it what you will I care not for we stand not vpon the terme but vpon the matter Call breade if you will a stone so you geue me to asswage my hunger Whether you call it a Councell or a conuenticle or an assembly or a congregation or a synagogue that is no matter so that schisme may be excluded and peace established Thus much out of the Epistle of Pius By this may it appeare of what sentence and minde this Pius was in the time of the Councell of Basill before he was made Pope But as our common prouerbe sayth honors chaungeth maners so it happeneth with this Pius who after he came once to be Pope was much altered from that he was before For where as before he preferred generall Councels before the Pope nowe being Pope he did decree that no man should appeale from the high Byshop of Rome to any generall Councell And likewise for priestes mariage where as before he thought it best to haue theyr wiues restored yet afterward he altered his mind otherwise In so much that in his book intreating of Germany and there speaking of the noble city of August by occasion he inueyed agaynst a certayne Epistle of Hulderike once bishop of the sayd City written agaynst the constitution of the single life of priests Wherby it appeareth how the minde of this Pius was altered frō that it was before This Epistle of Hulderick is before expressed at large in the pag. 137. Here also might I touch something concerning the discord betwixt this Aeneas Syluius and Diotherus Archbish. of Mentz and what discorde was styrred vp in Germany vpon the same betwene Frederick the Palatine and duke of Wittenberge with others by the occasion whereof besides the slaughter of many the City of Mentz which was free before lost theyr freedome and became seruile The causes of the discord betwixt Pope Pius and Diotherus were these First because that Diotherus would not consent vnto him in the imposition of certaine tallages and taxes within his country Secondly for that Diotherus would not be boūd vnto him requiring that the said Diotherus being prince Electour should not call the other Electors together wythout hys licence that is without the licence of the Bishop of Rome And thirdly because Diotherus would not permit to the Popes Legates to conuocate his Clergy together after theyr owne lust This Pope Pius began his lea about the yere of our Lord. 1458. After this Pius secundus succeded Paulus secūdus a pope wholy set vpon his belly and ambition and not so muche voyd of all learning as the hater of all learned men Thys Paulus had a daughter begotten in fornication which because he sawe her to be had in reproch for that she was got ten in fornication began as the storyes reporte to repent him of the law of the single life of priestes and went aboute to reforme the same had not death preuented him Ex Stanislao Rutheno After this Paulus came Sixtus the fourth whiche builded vp in Rome a stewes of both kindes getting therby no small reuenues and rents vnto the church of Rome This Pope amongest his other actes reduced the yeare of Iubely from the 50. vnto the 25. He also instituted the feast of the Conception and of the presentation of Mary of Anna her mother and Ioseph Also he canonised Bonauenture and S. Fraunces for Sayntes By this Sixtus also beades were brought in and instituted to make our Ladyes Psalter thorowe the occasion of one Alanus and his order whome Baptista maketh mention of in thys verse Hi filo insertis numerant sua murmura baccis That is these menne putting theyr beades vpon a string number theyr prayers This Sixtus the Pope made xxxij Cardinals in his time whom Petrus Ruerius was the first who for that time that he was Cardinall which was but two yeares spent in luxurious ryot wasted and consumed 2 hundred thousand Floreines and was left 60000. in debt Wesellus Groningensis in a certayne Treatise of his de In dulgentijs papalibus writing of thys Pope Sixtus reporteth this that at the requeste of the foresayde Peter Cardinall and of Ierome his brother the sayd Pope Sixtus permitted and graunted vnto the whole family of the Cardinall of S. Lucy in the iij. hoate monethes of sommer Iune Iuly and August a horrible thing to be spoken free leaue and liberty to vse Sodomitry with this clause Fiat vt petitur That is be it as it is asked Next after this Sixtus came Innocentius the eight as rude and as farre from all learning as his predecessor was before him Amongest the noble factes of this Pope this was one that in the towne of Polus apud Aequicolos he caused 8. men and 6. women with the Lord of the place to be apprehended and taken and iudged for hereticks because they sayd that none of them was the vicare of Christ which came after Peter but they which folowed onely the pouerty of Christ. Also he condemned of heresy George the king of Boheme and depriued him of his dignity and also of his kingdome and procured his whole stocke to be vtterly reiected and put downe geuing his kyngdome to Mathias king of Panonia Now from the Popes to descend to other estates it remayneth likewise somewhat to write of the Emperours incident to this time with matters and greuaunces of the Germaynes as also of other princes first beginning with our troubles mutations here at home perteining to the ouerthrow of this King Henry and of his seate nowe following to be shewed And briefly to cōtract long proces of much tumult and busines into a short narration here is it to be remēbred which partly before was signified how after the death of the Duke of Glocester mischiefes came in by heapes vpon the king and his realm For after the geuing away of Angeow and Mayne to the Frenchmen by the vnfortunate mariage of Queen Margaret aboue mentioned the sayd frenchmen perceiuing now by the death of the duke of Glocester the stay and piller of this common wealth to be decayed and seing moreouer the harts of the nobility amōg themselues to be deuided foreslacked no time hauing such an open way into Normandy that in short time they recouered the same also gate Gascoigne so that no more now remayned to Englād of al the parts beyond the sea but onely Calice Neither yet did all the calamity
him if good councellours had bene aboute him if all they which did accuse and molest him had not bene de via realium as Thomistes that is of the sect of Thomas which Thomists were set at that time against the other sect of the seculars which were called Nominales and therfore they so spited this Doctour because he did not hold with their Thomas against whome otherwise had it not ben for that cause they would neuer haue ben so fierce and malitious in proceding against him I take God to witnesse which knoweth all things that this processe which was made against him for his reuoking burning of his bookes did greatly displease M. Engeline of Brunswick a great diuine and also M. Iohn Reisersberge being both learned and famous men but namely M. Engeline thought that too much malice and rashnesse was shewed in handling of that same man and did not feare to say that many of his articles and the greater part thereof might be holden well inough and greatly blamed the mad and phantasticall dissention of the Thomists seeking by all maner of wayes how to get the triumph ouer the seculare deuines c. Haec ille Although thys aged and feble old man by weakenesse was constrained to geue ouer vnto the Romish clergy by outward profession of his mouth yet notwithstāding his opinions and doctrine declared his inward heart of what iudgement he was if feare of death present had not otherwise enforsed him to say then hee did thinke Agayne although he had reuoked after their minds yet we reade no such fourme of recantation to be prescribed to hym to read opēly vnto the people as the vse is here in England The story of this man is more fully to be found in the bokes of Orth. Gratius c. As touching the raigne of this Fredericke Emperor seeing we haue comprehēded hetherto sufficiently the most principal matters in his time incurrent we wil now passe forwarde the Lorde guiding vs to Maximilian after I haue first geuen a briefe memorandum of 3. valiant Princes and Captaines florishing in the same time of thys Fredericke in Germaine Of the whych was one Albert Duke of Saxonie who for his renoumed and famous acts was called by publique voyce Dextera manus Imperij The ryght hande of the Empire The other was Albert Marques of Brandenburge to whome also the name was attribute named of Pope Pius to be Achilles Germanicus The third was Fredericke Earle Palatine surnamed Victoriosus who manfully defended the fredome and maiesty of the Empire from the fraudulent oppressions of the popes tirāny In the yeare of our Lorde 1484. in this Emperours time dyed Pope Sixtus the 4. a little before touched a monster rather of nature then a prelate of the Church Of him writeth Platina that vniustly he vexed al Italy with warre and dissension Agrippa writing of hym sayeth that among all the bawdes of these other latter dayes whych were builders of brothelhouses this Pope Sixtus 4. surmounted all other who at Rome erected a stewes of double abhomination not onely of wemen but also c. wherupon no small gaine redounded to his coffers For euery suche common harlot in Rome paide to him a Iuly peece the sumnie wherof grew in the yere some while to 20000. at length to xl M. duckets Wherunto accordeth right wel the Epitaphe of Iohn Sapidus which in the ende heere of we will annexe Iohn Carion also speaking of this Bishop witnesseth him to be a man rather borne to warre then to Religion For hee warred against Uitellius Tiphernates agaynst the Florentines the Uenecians whome he excommunicated and did not absolue till hee died also against Columnenses against Ferdinandus king of Apulia and Duke of Calabria also against other nations and Princes moe Ex Ioan. Laziardo Of the sayde Pope it is recorded that he was a speciall patron and tutor to al begging Friers graunting them to haue and enioy reuenues in this worlde in the world to come euerlasting life Among the which Friers there was one named Alanus de rupe a Blacke Frier which made the Rosary of our Ladies Psalter so they terme it and erected a certaine new fraternitie vpon the same called Fraternitas Coronariorum pertaining to the order of the Dominickes of the which order Iacobus Sprenger one of the condemners of Ioannes de Wesalia aboue mentioned was a great aduācer and especially this Pope Sixtus 4. who gaue to the sayd fraternities large graces and priuilegies Concerning the institution of this Rosary there was a booke set forth about the yere of our Lord 1480. in the beginning wherof is declared that the blessed virgin entred into the celle of this Alanus and was so familiar with him that not onely she did espouse him to her husband but also kissed him with her heauenly mouth and also for more familiaritie opened to hym her pappes and powred great plentie of her owne milke into his mouth For the confirmation whereof the sayde Alanus this holy babe sayth the storie did sweare deepely curssing himselfe if it were not thus as he had made relation This fabulous figment when I read in the centuries of Iohn Bale I began with my selfe to mistrust the credite therof and had thought not to trouble the reader with suche incredible forgeries But as the prouidence of God worketh in all things so also it appeared in thys that the very same booke came to my hands at the wryting hereof wherein this selfe same narration is conteined wherein I found not onely this to be true which in Ihon Bale is expressed but also found in like manner an other wonder as prodigious as this where in an other place not farre off is storied in the same booke howe that about the time of S. Dominicke there was a certaine matrone in Spaine named Lucia which being taken captiue by the Saracenes hauing her husband killed was caried great with childe into the Turkish land When the time of her labour came shee being left desolate among beastes and hogs and remembring thys twise holy Rosary first instituted sayth the booke by S. Dominicke and afterwarde renued by Alanus eftsoones the holy virgin was ready and stoode by her receiued the childe at her trauaile supplying all the partes of a diligent midwife and moreouer causing a Priest sodenly to appeare gaue the childe to be Christened calling it after her owne name Marianus and so was shee wife to Alanus midwife to Lucia and Godmother to Marianus Which story if it be true then is the Popes Canon by thys example to be controlled whiche permitteth midwiues in time of necessity to baptise seeing the blessed Uirgine playing the parte her selfe of a midwife durst not Baptise thys childe without a priest It followeth more in the storye that by the helpe of the sayd blessed virgin this Lucia our Ladies gossip after her Purification was restored with her childe safe to her country
may appeare that he neyther careth for GOD nor the health of the Churche Item that the preceptes and commaundementes of the pope and prelates be no otherwise but as the Councels and preceptes of Phisitions binding no further then they are founde to be holesome and standing with the trueth of the word Item that the Pope can commaunde no man vnder payne of deadly sinne except God commaund him before He sayth that the keyes of the Pope and of the prelates be not such wherwith they open the kingdome of heauen but rather shut it as the Phariseis did Concerning vowes he disputeth that such as be foolish and impossibile ought to be brokē that the hearers ought to discerne and iudge of the doctrine of their Prelates and not to receiue euery thing that they say without due examination He sheweth moreouer that the sentence or excommunication is of more force proceeding from a true godly honest simple and learned men then from the Pope as in the Councell of Constance Bernard was more esteemed then Eugenius Also if the pope with hys prelates gouern and rule naughtely that the inferiours be they neuer so base ought to resist him Writing moreouer of two Popes Pius the second and Sixtus the fourth he sayth that Pius the second dyd vsurpe vnto hymselfe all the kingdomes of the whole world that Sixtus the pope did dispense with al maner of othes in causes temporall not onely with suche othes as haue bene already but also with all suche as shal be made hereafter which was nothing els but to geue libertie and licence for men to forsweare themselues and deceiue one an other This Weselus beyng a Phrisian borne and now aged in yeares vpon a certayne time when a yong man called mayster Ioannes Oftendorpius came to hym sayd these wordes Well my childe thou shalt lyue to that day when thou shalt see the doctrine of these new and contentious diuines as Thomas and Bonauenture with others of the same sort shal be vtterly reiected and exploded from al true Christen deuines And thys which Oftendorpius then being young heard Weselus to speake he reported himselfe to Nouiomagus which wrote this story an 1520. heard it of the mouth of the sayd Weselus an 1490. Martij 18. Philippus Melanchton writing of the lyfe of Rodolphus Agricola sayth that Iosquinus Groningonsis an auncient and a godly man reported that when as he was young he was oftentimes present at the Sermons of Rodolphus and Weselus wherein they many times lamented the darckenes of the church and reprehended the abuses of the Masse and of the single life of priestes Item that they disputed oftentimes of the righteousnes of sayth why S. Paule so oftentimes did inculcate that men be iustified by faith and not by workes the same Iosquine also reported that they did openly reiecte and disproue the opinion of monks which say that men be iustified by their works Item concerning mens traditiōs their opinion was that all suche were deceiued whatsoeuer attribued vnto those traditions any opinion of Gods worship or that they could not be broken And thus much for the story of doctour Wesellianus and Wesilus By this it may be seene and noted how by the grace of God and gift of printing first came forth learning by learning came light to iudge and discerne the errors of the pope from the truth of Gods word as partly by these abouesaid may appeare partly by other that followe after by the grace of Christ shall better be seene About the very same tyme and season when as the Gospell began thus to braunch spring in Germanie the host of Christes church began also to muster to multiply likewise here in Englād as by these historyes here consequent may appeare For not long after the death of this Weselus in the yeare of our Lorde 1494. and in the 9. yeare of the reigne of K. Henry 7. the 28. of Aprill was burned a very old woman named Ioane Boughton widow and mother to the Lady Young which Ladye was also suspected to be of that opinion which her mother was Her mother was of foure score yeares of age or more held 8. of Wickleffes opinions which opiniōs my author doth not shew for the which she was burnt in Smithfield the day abouesayd My author sayth she was a Disciple of Wickleffe whome she accompted for a Sainct and helde so fast and firmly viij of his x. opinions that all the Doctours of Lōdon coulde not turne her from one of them and when it was told her that she shoulde be brent for her obstinacie false beliefe shee set nothing by theyr manacing wordes but defied them for the sayde she was so beloued of God and hys holy aungels that she passed not for the fire in the midst therof she cryed to God to take her soule into his holy handes The night following that she was burnt the most parte of her ashes were had awaye of suche as had a loue vnto the doctrine that she dyed for Shortly after the martyrdome of this godly aged mother in the yeare of our Lord 1497. and the 17. of Ianuary being Sonday two men the one called Richard Milderale and the other Iames Sturdy bare Fagots before the procession of Paules and after stoode before the preacher in the time of hys Sermon And vpon the sonday following stood other two men at Paules crosse all the sermon tyme the one garnished with paynted written papers the other hauing a Fagot on hys necke After that in Lent season vppon Passion Sonday one Hugh Glouer bare a Fagot before the procession of Paules after wyth the Fagot stoode before the preacher all the sermon while at Paules crosse And on the sonday next following foure men stoode and did there open penaunce at Paules as is aforesayd in the sermon time many of their bookes were burnt before them at the Crosse. FUrthermore the next yeare following whiche was the yeare of our Lord. 1498. in the beginning of Maye the king then being at Canterbury was a priest burnt which was so strong in his opinion that all the clerkes doctors then there beyng coulde not remoue him from his sayth whereof the king beyng enformed caused the sayd priest to be brought before hys presence who by hys perswasions caused him to reuoke and so he was burnt immediately The burning of Babram ABout which yere likewise or in the yere next folowing that xx day of Iuly was an old mā burnt in Smithfield IN the same yeare also which was of the Lord. 1499. fell the martyrdome and burning of Hieronimus Sauonarola a man no lesse godly in hart then constant in his profession Who being a Monke in Italy singularly well learned preached fore agaynst the euill lyfe liuing of the spiritualty and specially of hys own order compsayning fore vpō thē as the springes and authors of all mischieues wickednes
Lady of Tower is foolishnesse for it is but a stocke or a stone IOhn Smith was accused to be a very hereticke because he did hold that euery man is bonnde to know the Lordes Prayer and the Creede in English if he might for these false Priestes Item that who so beleeued as the Church then did beleeue beleeued ill and that a man had neede to frequent the schooles a good while ece that he can attaine to the knowledge of the true and right faith Item that no Priest hath power to assoile a man in the market of penance from his sinnes ROger Browne of the same Citie was also accused to be an hereticke bicause he did hold that no man ought to worship the Image of our Lady of Walsingham nor the bloud of Christ at Hailes but rather God almighty who would geue him whatsoeuer he would aske Item that he held not vp his hands nor looked vp at the eleuation of the Eucharist Item that he promised one to shew him certaine bookes of heresie if he woulde sweare that he woulde not vtter them and if he would credite them Item that he did eate flesh in Lent and was taken with the maner Item if any man were not shriuen his whole life long and in the point of death would be confessed and could not if he had no more but coÌ„trition only he should passe to ioy without Purgatory And if he were confessed of any sinne were enioined only to say for penance one Pater noster if he thought he should haue any punishmeÌ„t in Purgatory for that sinne he would neuer be confessed for any sinne Item because he said all is lost that is geuen to Priests Item that there was no Purgatory that God woulde pardon all sinnes without confession and satisfaction THomas Butler of the same Citie was likewise opeÌ„ly accused to be a very hereticke because he did hold that there were but two wayes that is to say to heauen and to hell Item that no faithfull man should abide any paine after the death of Christ for any sinne because Christ died for our sinnes Item that there was no Purgatory for euery man immediatly after death passeth either to heauen or hell Item that whosoeuer departeth in the faith of Christ and the Church howsoeuer he hath liued shall be saued Item that praiers pilgrimages are nothing worth and auaâ—â—â— not to purchase heauen IOhn Falkes was accused to be a very hereticke because he did 〈◊〉 that it was a foolish thing to offer to the Image of our Lady sayeng her dead shall be hoare or I offer to her what is it but a blocke If it could speake to me I would noue it an halsepeny worth of ale Item that when the Priest carieth to the sicke the body of Christ who carieth he not also the bloud of Christ Item that he did eate cowe milke vpon the first Sonday of Lent Item that as concerning the Sacrament of penaunce absolution no Priest hath power to assoile any man froÌ„ his sinnes wheÌ„ as he can not make one heare of his head Item that the Image of our Lady was but a stone or a blocke RIchard Hilmin was accused that he was a very hereticke because he did say and mainteine that it was better to depart with money to the poore then to giue tithes to Priests or to offer to the Images of our Lady and that it were better to offer to Images made by God then to the Images of God painted Item that he had the Lords Prayer and the Salutation of the Angell and the Creede in English and another booke did he see and had which conteined the Epistles and Gospels in English and according to them woulde hee liue and thereby beleeued to be saued Item that no Priest speaketh better in the Pulpit then that booke Item that the Sacrament of the aultare is but bread and that the Priests make it to blinde the people Item that a Priest whiles he is at Masse is a Priest and after one Masse done till the beginning of another Masse he is no more then a lay man and hath no more power then a meere lay man ¶ After they were enforced to recant they were assoyled and put to penaunce IN the yeare of our Lord 1488. the iij. of Aprill Margery Goyt wife of Iames Goyt of Asburne was brought before the foresayde Iohn Bishop of Couentry and Lichfield who was there accused that she said that that which the Priests lift ouer their heads at Masse was not the true and very body of Christ For if it were so the Priestes could not breake it so lightly into four parts and swalow it as they do for the Lordes body hath flesh and bones so hath not that which the Priests receiue Item that Priests buieng xl cakes for a halfepeny and shewing them to the people and saieng that of euery of them they make the body of Christ do nothing but deceiue the people and enrich themselues Item seeing God in the beginning did create and make man how can it be that man should be able to make God ¶ This woman also was constreined to recant and so was she assoyled and did penance Thus much I thought heere good to inserte touchyng these foresaid men of Couentry especially for this purpose because our cauilling aduersaries be wont to obiect against vs the newnes of Christes old and auntient Religion To the intent therefore they may see this doctrine not to be so new as they report I wish they woulde consider both the time and Articles heere obiected agaynste these foresayd persons as is aboue premised I should also in the same reigne of King HeÌ„ry vij haue induced that history of Ioannes Picus Earle of Mirandula the mention of whose naine partly is touched before page 704. This Picus Earle of Mirandula being but a yong man was so excellently witted so singularly learned in all sciences and in all toungs both Latine Greeke Hebrew Chaldey and Araby that coÌ„ming to Rome booted and spurred he set vp 90. conclusions to dispute in the same with any in al ChristeÌ„dome whosoeuer would come against him Of which conclusions diuers were touching the matter of the SacrameÌ„t c. And when none was found in all Rome nor in Europe that openly would dispute with him priuely and in corners certaine of the Popes Clergy Prelates Lawyers Friers by the Pope appointed coÌ„sulted together to inquire vpon his coÌ„clusions wherupon they did articulate against him for suspicion of heresie And thus the vnlearned Clergy of Rome priuely circumueÌ„ted and intangled this learned Earle in their snares of heresy against whome they neuer durst openly dispute He dyed being of the age of 32. of such witte and towardnes as is hard to say whether euer Italy bredde vp a better In his sickenes Charles viij the French King moued with the fame of his
miracles what straunge sightes this Berthwalde or Drithelm did see after hys death read the ix booke of Henr. Huntington King Etheldred made Abbot of Bardney Adelmus Gu. Malmesâ— lib. 5. de pontifiâ— Lying miracles Malmesbery commended for hys stile Lying miracles reproued Aldelme Byshop Swithune Bishop of Wine Bedo lib. 5. cap. 23. Ex historia Iornalensi do regib us Northumb S. Iohn of Beuerlay Anno. 717. Annother lying fable of Sainct Eguyne Ranulphus in Polychro lib. 5. cap. 23. Beda lib. 5. de gestes Angl. Polycron lib. 5. cap. 17. A generall rule seruing for the obseruation of Easter day This rule of Easter seemeth to be taken out of the booke of Numer And they going out of Ramesse the 15. day of the first moneth the next day after held their Easter c. Why priestes crownes were shauen Bede de gest lib. 5. The copy of a Monkish letter of Colfride to King Naiton for the shauing of Priestes crownes How proueth he that the Apostles Iob and Ioseph were shauen Much sayd nothing proued Diuersitie of rites hurteth not the Church See how these shauelinges would father their shauing vpon Peter which is neyther found in Scripture nor in any approued story but onely in paynted clothes Why Priestes and Monkes be shauen in the crowne The shauing of the crowne what it representeth How doth the signe of the crosse defend Churches from euill spirites when it cannot keepe them from euill Priestes If shauing of the crown doth each men patience in suffering how commeth it that we see none more washpish and irefull then these shorne generations of Monkish vipers Simon Magus 〈◊〉 as he sayâ— The difference betweene the shauing of Peter and Simon Magus In outward habite christians ought not to reliâ—â—ble wicked doers * There is but one mediator betweene God and man Christ Iesus The Scottish monke and the Englishe monkes differed in their shauing If Peter shall let in the elect of God into heauen Christ theâ— serueth in little stede A note to admonish the reader Fabia cap. 141. Guliel Malmesb de Reg. An. 724. Ethelburge the Queene perswadeth her husbaÌ„d to be a monke The crafty head of a woman King Iue resigning hys kingdome went to Rome and became a Monke Ethelburga the Queene made NuÌ„ne of Barking Peter pence first graunted and payd to Rome The lawes made by King Iue to his people Celulphus King of Northumberland Bede An. 729. The life of Bede briefly described This Benedict maister to Bede was the first that brought in the vse of glasse windowes into England Also the sayd Benet 〈…〉 An Epistle of Pope Sergius The famous learning of Bede Bede commended for integritie of lyfe Anno. 735. S. Iohns Gospell translated into English by Bede Celulfus of a King made a Monke Egbert Kyng of Northumberland Anno. 747. Ex Malmesb. lib. de gestis pontifi Anglo Cutbert Archbishop of Caunterbury The rogation dayes had not then that superstition in them as they had afterward Boniface an English man Archb. of Mentz Ethelwold kyng of Merceland Edelhim a strong 〈◊〉 valiant warriour Pride ouerâ—throwne A letter of Boniface otherwise called Winfridâ— sent to kyng Ethelbald Nihil factum quod non factum prius The corrupt lyfe of Nunnes noted The popish actes and doynges of Boniface Archbishop of Magunce The Monastery of Fulda in Germany builded by Boniface Childericus The French king deposed and Pipinus intruded Dist. xl cap Si Papa Images in Churches subuerted by Emperours mayntained by Popes Philippicus for holding agaynst Images lost hys Empyre his eyes The author of the book called the dialogues of Gregory Memoriall of reliques offring and sacrifice for the dead brought into the masse Canon The Popes feete first kissed of the Emperours Segebert king of Westsaxons Sigebert slayne Cruell tyranny with like cruelty reuenged Kenulphus king of Westsaxons Anno. 748. Murder reuenged with murder Offa King of Mercia An vntruth noted in the story of Fabianus The primacy of Canterbury remoued to Lichfield Lambrith Archbishop of Cant. This Alcuinus is commended for hys learning nex to Adelmus and Bede aboue all Saxons Ethelbert king of Eastangles wrongfully murdered by Offa. The vayne suspicion and wicked counsell of a woeman Ex historia Iornalensi Malmesocriensi Cruell murder reuenged Offa and Kenredus of Kinges made monkes at Româ— Egfretus King of Mercia Alcuinus Osbâ—â— to patritio The fathers fault punished in the childe Egbert King of Kent taken prisoner A princely example of clemency in a noble king The Church of Winchcombe builded by K. Kenulphus Egbert King of Kent released out of prison A place of Fabian doubted Pope Steuen the second The donation of Pipinus falsely taken to be the donation of Constantine Ex polyer lib. 5. cap. 25. Pope Paule the first Images agayne mayntayned by the Pope agaynst the Emperour A lay man pope who was deposed and had hys eyes put out Pope Steuen the third The counsell of Constantinople the 7. condemned of the Pope for condemning Images The pope also ordayned Gloria in Excelsis to be song in the masse at S. Peters altar by the Cardinals Pope Hadrian the first Images agayne mayntayned by the Pope to be mens Kalenders The body of S. Peter clothed iâ— siluer The order of the Romish masse book when it came in Ex Duraâ—do Nauâ—â—ro Iacobâ—â— Voragine in vita Greg. Et tameâ— ipsis commentum placet Terent Note well the practise of Prelates in planting their popish masse Gregories masse taketh place in Europe Carolus Magnus beneficiall to the sea of Rome Rex Christianissimus intituled to Fraunce A letter of Charles the great sent to king Offa. How the Pope heareth the cry of poore widowes and Orphanes The Empire translated from Greece to Fraunce Images written agaynst as contrary to the true fayth This Albinus was Alcuinus aboue mentioned The Bishops and Princes of England against Images King Egbert made a monke Anno. 757. Osulphus Mollo otherwise called Adelwold Alcredus or Aluredus Ethelbert otherwise named Adelred or Eardulphe Alfweld Osredus Adelred agayn kinges of Northumberland Anno. 764. Northumberland kingdome ceaseth Alcuinus otherwise called Albinus The troubles of the kingdome of Northumberland and described by Alcuinus Ex Historia MalmesberieÌ„si How it rayned bloud in Yorke Anno. 780. Brigthricus K. of Westsaxons Edelburga daughter to Offa poysoned her husband Wickednes reuenged Irene Anno. 784. Images restored agayne by Irene at Constantinople The second councell at Nicea The wickednes of Irene condingly rewarded Kenelmus king of Mercia innocently slayne Celulphus Ceolulphus Bernulphus kings of Mercia The kingdome of Mercia ceaceth Vniust dealinges of men iustly rewarded Paules Church The first aultar and crosse set vp in England The church of Winchester The church of Lincolne The church of Westminster The scholes at Cambridge Abbey of Knouisburgh Malmesb. Abbey of Glocester Mailrose Heorenton Hetesey The monastery of S. Martin at Douer Lestingey Whitbie This Hilda was first conuerted to the fayth by Paulinus a godly and learned
pontif Lib. 4. Ex Roger. Ho 〈◊〉 Eabia c. Anno. 1116. Assemble of the nobles at Salisbury Thurstine refuseth to professe subiection to the Arch. of Cant. Thurstine promiseth to renounce hys archbishopricke Anno. 1118. Pope Calixtus breaketh promise with the king Thurstine sacred archbishop of Yorke by the Pope agaynst the kinges minde Concision Rhemense Actes of the councell of Rhemes The Actes sent to the Emperour The Emperour agreeth not to the popes inuesting The councell deuided Ex Rog. Houed Henry the Emperour excommunicated Agreed that England shoulde haue no other Legate from Rome but onely the Archb. of Cant. England spoyld by the popes legates All the custome of the Realme graunted of the pope Anno. 1120. The popes letter to the King The king compelled to receaue Thurstinus for feare of the popes curse Thurstinus restored Anno. 1122. Wil. Archb. of Cant. The gray Friers first came into England Anno. 1125. Priestes payd for their wiues Ex Roger. Houed El Guliel GisburneÌ„si Ex Henrie Hunting lib. 7. The Abbey of Gilburne bailded S. la ues hand Reading Abbey fouÌ„ded Matilde daughter of K. Henry heyre to the crowne Geffry PlaÌ„tagenet Henry 2. borne of Matilde the Empresse Anno. 1130. The priorie of Norton founded Three terrible visioÌ„s of the king Three vowes made of King Henry Anno. 1131. Danegelt released The Church relieued Iustice rightly administred Bishoprike of Carlile newly erected by king Henry The Citie and Paules Church of London burned Honorius the 2. Mathaeus Partsiensis A romishe statute concerning priestes wiues and Concubines Mariage forbid to the seuenth degree The Popes Legate geuing preceptes of chastitie was found with an harlot Lotharius Emperour Arnulphus Martyred at Rome The history of Arnulphus Arnulphus Martyr Ex Tretimio A booke called Tripartitum written 400. yeares agoe Number of holy dayes Curious singing in Cathedrall Churches The world ouercharged with begging Religions Promotion of euill prelates Supersluitie of apparell in Bishops families Byshops seales abused to get mony Non residentes in benefices Rash bestowing of benefices Wastefull spending of the Church goods Old bookes of Councels lost by the negligence of the clerkes The vnchaste lyfe of priestes condemned by the nature of the storkes Amendment of lyfe ought first to begin with the priestes The realme of Fraunce interdited King of Portingale deposed The Knights of the Rhodes and Templars Pope 〈◊〉 centius the second Hurly 〈◊〉 betweene Popes The pope curse proclaymed agaynst 〈◊〉 that 〈◊〉 any priest The death of K. Henry Anno. 1135. Periury iustly punished Ex Chris. Anglico in certi autâ—ris The Bishop of Sarum and of Lincolne takeâ— prisoners of the king and led with ropes about their neckes Roger. â—eued in 〈◊〉 Steph. Ex Fabian In vita Step. Anno. 1136. K. Stephen Building of Castles in England The cruelty of the Scots agaynst the Englishe man Anno. 1140. Maude the Empresse came into England agaynst Steuen King SteueÌ„â—ken prisoner What it is for princes to be hard and straite to their subjectes K. Stephen and Robert Erle of Glocester deliuered by exchaunge Ex incerti autoris chronise The decease of Geffry Plantagenet Henry Duke of Normandy Henry entereth into England Theobalde Archbishop of Cant. Peace betwene king Steuen and Duke Henry concluded The death of K. Steuen S. William of Yorke Gracianns the compiler of the popes decrees Petrus Lombardus maister of the sentence Petrus Comestet Hugo de sancto Victore Bernardus Clareualensis Hildegare Ioannes detemporibus The fewes crucified a christen body at Norwich The order of the Gilbertines The Lordes prayer and the Creede in Englishe Matthaeus Pariensis lib. Chron. 4. Steuen king of England Cursing with booke bell and candle Anno. 1138. Pope Lucius the ij warring agaynst the Senators Spirituall excommunication abused in temporall causes Hadrianus a Pope an Englishman Anno. 1154. King Henry the second Thomas Becket chauncellor of England Anno. 〈◊〉 Gerhardus Dulcinus Preaches agaynst Antichrist of Rome Ex 〈◊〉 Gisbaron si Anno. 11â—â— Fredericus Barbarosa Emperor The pope displeased that the Emperour did not held his right stirrup The Emperour holdeth the Popes stirrup The Popes old practice in setting Princes together by the eares War more gaynefull to the Pope then peace Warre stirred vp by the Pope The pope driuen to entreate for peace The godly proceedings of Frederick the Emperour agaynst the pope A letter of Pope Hadrian to the Emperour Fredericke The Emperours name before the Popes A seditious and proud letter of the pope to the Bishops of Germany Well bragged and like a Pope Scripture well wrasted Ex Radenuico in appendice Frisingensis See the ambitious presumption of a proude priest Note here a couragious hart in a valiaunt Emperour An example for all princes to follow Note The order of Erenuâ—â— Anno. 1159. The saying and iudgement of P. Adrianus of the papall sea The popes rather successors to Romulus then to Peter Pope Alexander the third Alexander curseth the Emperour Anno. 1164. Volateran â—ken with a â—tradiction Concilium 〈◊〉 The clergie â—ounde to â—he vowe of â—hastitie Papiâ—tes are not so much in pro 〈◊〉 chastitie as in desining chastitie Tho. Becket Archb. at Cant. Becket no martyr Herberturde busebam Ioan. Charnot A lanus Abbot of Tenchbury Gulselmus Cantuariensis Tho. Becked described What commeth of blinde zeale destitute of right knowledge The life of Tho. Becket Polydorus mistaketh the mother of Becket Ex Roberto Criâ—eladensi Ex Florilego 〈…〉 The 〈◊〉 of vanâ—â— recited betweene 〈◊〉 king 〈◊〉 Archb. The kings custome Out of an Englishe Chronicâ—â— as it appearreth 〈◊〉 en cured Frenchâ—â— Erle â—â—lord 〈◊〉 The lawes of Claredoun Beckets additioÌ„ Saluo ordine suo The Bishop of Chichester The stubberne wilfulnes of T. Becket T. Becket relenteth to the king Becket yeldeth to the king Saluo ordine left out in the composition Becket repenteth of hys good deede A letter of pope Alexander to T. Becket Becket enterprising agaynst the king◠〈◊〉 to flye out of the realme Becket taunted of the king Ex Rogero Houed prâ— parte historia continuas a post Bedam The kinge to be the Pope Legate The ceâ—sty dissimulation of the Pope The popes secret letters to Becket More then an C. murthers done by the clergye Guliel Neuburg lib. 2. ca. 16. Becket cited to Northampton The Archbish. condemned in the Councell of NorthamtoÌ„ in the loâ—â—e of all hys moueables Becket required to geue an accompt The verdite of Winchester The counsell of the Bishop of London Canterbury Winchester Chichester Moderate counsell Lincolne Exceter Worcester Becket the Archbishop replyeth agaynst the Byshops A great â—â—ielle growen in the church because that Byshop may noâ—â—â— aboue 〈◊〉 and prince Becket destitute and forsaken Becket 〈◊〉 with 〈◊〉 nes when he should appeale A masse of S. Steuen 〈◊〉 saue hym from hys enemies Becket answere to the Bishops â—â—câ—â—t appealeth to Rome London appealeth from the Archbish. A masse to charme away persecutors Becket caryeth with hym the sacrament going
to the king Houeden referreth not this saiâ—ing to the Bishop of London but to the Archbishop of Yorke Becket called traytor of the king and of all hys nobles A blinde zeale for the proud liberties of the Church Who so taketh Beckets part is counted a rebells Becket cited to Rome vpon periury by the Byshops Becket condemned of periurie Becket cited to Rome Becket called to a full accompt Ex Rogero Houedeno Becket iudged to be layd in prison Ex quadripartita historia lib. 1 cap. 38. Becket appealeth to the Pope Becket thinketh not sufficient the protection of God without the pope Becket flyeth out of the court Becket chaungeth his name and is called Derman Histories differ something in the order of hys flight The Frâ—â—â— king supporteth Becket agaynst the king of England Ambassadour 〈◊〉 to the 〈◊〉 Theories of the earl of Aâ—â—â— to the 〈◊〉 The Pope râ—â—â—dereth Beckets cause against the â—ing Becket coÌ„playneth of the king to the pope Repentance for his well doyng Beckets argument the Pope brought him not in but the K. Ergo God brought him not in And why might ye not M. Becket resigne it as well to his handes of whome ye tooke it A consultation betweene the Pope and the Cardinals about Beckets matter Becket in banishment 〈◊〉 yeares The kinges decrees Anno. 1166. Beckets kindred banished These monkes were of the Cisteâ—â—an order Becket complayneth of his prince to the Pope To keepe vnder the pride of prelates is no cause sufficient to vnking a Prince If ye meane by spiritual things such as pertaine to the spirituall part of man I graunt but your liberties be not such as which pertayne to the inward or spirituall man but râ—ther are thinges more corporall Peâ—â—â—â—yeth 〈…〉 bu◠〈◊〉 cause maketh 〈◊〉 true persecution 5. 6. 7. 9. * Note the Iudgement of God against this Becket who was slaine at his masse making the bodie of Christ. Answers the Popes letter Fredeâ—ike falsly compared to Pharao but this was 〈◊〉 clawe the pope withâ—â— Becket a stubburne trespasser Ergo no martyr A letter of Becket to the byshop of Norwych The Bishop of London excommunicated This Bishop was excommunicated because he set in the Deane of Salesbury without the licence of him being then beyoÌ„de the seas A sâ—ditious complaint of Becket to the pope against his king Godly articles condemned by Becket Becket repreheÌ„ded for complayning of his king Excommunication abused in priuate reuenge about lands and possessions The letters of the Byshops to Becket The coÌ„mendation of K. Henry 2. 〈◊〉 his meekenes and moderation Scripture in wordes rightly aledged but falsly applyed I deny your Minor M. Becket The church of Christ caÌ„not be ouerthrowen Ergo Bec. ought not to be resisted Seruitude and libertie of the Church wrongfully defined The wordes of holy scripture clarkely applyed Turne to thee Nay turne thou to the Lord and thou shalt be saued The soule of the Church is the libertie of the Church Faith Becket Vnbeseeming wordes of high presumption Christ is not iudged in the persons of any traytor CoÌ„science made where is none But he leaueth out here the maâ—â—r of his comming to the court and the sturdines of his behauiour Becket seemeth here more skilfull of his masse booke then of the booke of holy scripture either els hee might see it no new thing in the old law for kings to depriue priestes and to place whom they would Kings in the old law did not intermedle with the Priestes office in some thinges that were forbidden But yet kinges were officers ouer priestes to correct them when they did amisse If ye meane of Achaâ— and Oze in the old testament then we denie your Minor They be the successours and sonnes of â—aints not that holde the places of sainctes but that doe the workes of saints Hierom. If the king had bene an adulterer or tyrant against the true doctrine or preaching of Christ then might this reason serue and God more to be obeyed then maÌ„ Now where did Bec. learne that the king in his temporall right was not to be obeyed Take heede ye marre all and ye open that dore This Iohn was called â— schismaâ—â—â—â— because he tooke paâ—â— with Reginald Aâ—â—â— of Colen the Emperour against Alexander the Pope Clemenâ—â— decree Diuers 〈◊〉 of excommunication The councel speaâ—â— of such which be worthely excommunicated This Gregory otherâ—â—â— called Hiâ—debraÌ„d 〈◊〉 he that 〈◊〉 tooke away priestes mariage condemning 〈◊〉 priestes for fornicators which had wiues Discussing of a true appellation The forme of a true appellation One person can not both be the appeale maker and the partie appealed Though the Popes lawe will not defend them yet the lawe of the scripture will and doth The letter of the Empresse to Becket Anno. 1169. Becket stirring vp the French king against the king of England A communication betweene Becket and the Cardinalles Beckets addition Becket would neither stand to iudgement nor triall Becket lâ—ueth benâ— his bisâ—opricke thâ—â— the peace â— the churchd for all his gaye talice Becket coÌ„meth in with his 〈◊〉 addition Saluo honore Die Becket â—â—â—ged with vnkindenâ— The kings offer to Becket both charitable and reasonable The words of the FreÌ„câ— king This maior if it had bin ioyned with a good Minor had made a good argument Exquaâ—ilogo Anno. 1170. The Bishop of London excommunicated with foure other Byshops suspeÌ„ded The cause of the kinges wrath against Becket Becket returneth out of banishment Ex Rogerio Houedono The wordes of the king which were the cause of Beckets death If the Papistes will needes measure the successe of things by seasons and wether then must they by that reason condemne the cause of Becket his aduersaries hauing such forwardnes of wether in doing their feate The talke betwene the foure souldiers and Tho. Becket The stout heart of Becket Anno. 1171. The death of Tho. Becket What is to be thought or iudged of Thomas Becket What is to be thought whether Thomas Becket dyed a sainct or not The puâ—â—tion of â—â—â—ket iudâ—â— not cauâ—â— call Becket â—â—â—ged with presumpâ—â— and laâ—â—â— diserâ—tion Ambiâ—â—â— noted in Becket â—â— not resâ—â—â— but taâ—ing his promotion Byshopâ— against 〈◊〉 wils thâ—â—â— into their byshopâ—â—â— Ex chroâ—â—co Nenâ—â—â—gensit Acta Beckets improbatâ— Ex Caesario Monacho lib. 8. dialo cap. 69. Whether Tho. Becket be saued or damned If God in these latter dayes geueth no mirâ—cles to glorifie the glory of his own sonne much lesse wil he giue myracles to glorifie Thomas Becket Liber de miraculis b. thomae autore monacho quodam Cantuar Miracles of Beâ— considered Aqua Cantuariensis Singing at the masse forbidden by Tho. Becket after his death A blasphemous lye Beck aboue the Martirs in heauen A place prepared in heauen for Becket xii yeares before his death An impudent and a lying myracle Ex historia monachs Cantiâ—a de miraculiib Thomae A blasphemous vision A false and impudent myracle The blasphemous antheme 〈◊〉 Becket Tu per
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 TransubstaÌ„tiation 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 vestmeÌ„ts 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 couÌ„t 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 worâ—hipping The honouring of God standetâ— in iâ—â— â—hingâ—â— * Nemeth that is taketh Against anricular confession Sinnes forgiuen without â—hrist * Heigheth that is exalteth Obiection of the priestes to maintain â—hrist 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 staÌ„deth 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 pâ—â—estes 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 complainâ—th of the idlenes of priestes What is the true church of Christ. * To fore â—hat is before * Herying that is worshipping * Heriers worshippers He complaineth of images in churches He coÌ„playneth 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 theÌ„selues to teach * I hightest promised * Weâ—en know * Tweyne that is two * For that i but. He complaineth for punishing litle faults and to lâ—t great faulâ—es 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 lâ—w 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 Sweâ—â—ens that that is dreames Mastership and Lordship in Preachers False glosers Nele that is will not Pouertie of Christ not folowed Couetise Pouertie counted sâ—lly Nele thâ—â— 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 dâ—â—â—e Comparison betweene the popes sheepheards and Christ. * But for that is but because * Within forth i. inwardly * Lesew
34. Ex titu 9. Ex an 14. Regis Richardi secundâ— tit 6. Tit. 24. Against vsury Ex. tit 29. Vide articulum Tit. 29. Ex An. 17. Reg. Richâ— Titul 33. Ex an 20. Reg. Rich. 2. tit 22. Here the Archb. of Cant. goeth contrary to himselfe Titul 32. Tit. 36. Ex 21. an Reg. Rich. titul 15. Ex tit 16. Tho. Arundell Archb. of Cant. proued a traitour by parliament Ex tit 17. Anno. 1399. The depo 〈◊〉 of kyng Archb. the 2. The Story 〈◊〉 â—â—ge â—â—entable â—lâ—es and vertues mixt â—â— K. Rich. What it is â—â— the sixe in mainteâ—â—nce of the Gospell Aâ—â—icles 33. â—â—l against K. Richard Gods special lauour necessary for princes â—al â— The king ledde with lewde counsayle The nobles vp in armes against certaine of the kings counsailours Ex. Chron. D. Albani The second preparatine to the kings deposing I. Waltam B. of Salisb. makebate Tho. Arundell Archb. of York Londiners sauourers of Wickliffes doctrine Ex histor D. Albani cuius sic habet initium An. gratia c. Londiners complayned of to the king by the Byshops Beati pacifici The court remoued froÌ„ London to Yorke The 3. preparatiue to the kings deposing The king aresting his owne Vncle caused him to be put wrongfully to death The king aresting his owne Vncle caused him to be put wrongfully to death Erle of Notingham made duke of Northfolke The duke of Northfolke and duke of Hereford banished Tho. Arundell banished as a traytor by parliament Ann. 1399. What euil company doth about a kyng K. Richard returneth from Irelande to Milford hauen K. Richard forsake of his suâ—ieâ—s What it is for a prince to be beloued of his subiectes K. Richard agreed to resigned â— crowne The kyng committed to the Tower The wordes of Henry Duke clayming the crowne K. Henry 4. inthroned and crowned Anno. 1400. W. Sautre Martyr W. Sautre brought before the byshops in the conuocation The articles 〈◊〉 Sautre The answer of W. Sautre giuen vp in writing The crosse materially not to bee worshipped A man predestinate rather to be worshipped than an Angell that is to say neither can be worshipped without idolatrie How bread remaineth in the Sacrament The conuocation continued W. Sautre agayn examined Determination of the Church so to be folowed as it is ioyned to the will of God The sentence against W. Sautre A certaine processe against W. Sautre presented by the Bish. of Norwiche Proces against W. Sautre Ex Regist. Cantuar. Sentence of relapse Sentence of degradation The patteÌ„t and chalice takeÌ„ froÌ„ him The booke of a new TestameÌ„t taken froÌ„ him The Albe taken from him The candlesticke taper taken from hym The holy water bucke coniâ—â—ed from him He meaneth the legend booke as saith the Register The Surplice taken from him The church dore keyes taken from him Priuilege of the clergie taken from him The priestes cap taken from his head maketh vp all in all The cruell decree of the king agaynst Sawtre Preposterous zeale without knowledge Admonition to Princes K Henry the first of English kinges that tormented the Christians with fire Much murder beheading in K. Henryes time the 4. * It is to be doubted Ex calendario 〈◊〉 Anno 1403. Archb. of Yorke and L. Moubray against King Henry 4. L. Bardolfe Henry Percy Earle of Northumberland agaynst the king Ex histor Scala muÌ„di Articles set vpon church dores against K. Hen. 4. Ann. 1405. A bill of articles sâ—typ against king Henry 4. K. Henry periured K. Henry changed with vnluthe K. Henry charged with treason agaynst his soueraigne K. Henry charged with aâ—â—â—dâ—ring of his prince K. Henry charged with the orders of the church K. Henry charged with tyranny The K charged with euill gouernement K. Hen. charged with oppression and periury Three causes declared Earle of Westmerland against the Archb. Falsehood in 〈◊〉 The Archb. of Yorke craftely circumuented The Archb. of Yorke L. Tho'Moubray with many Yorke shire â—â—n executed The Earle of Northâ—berland L. Tho. Bar. dolfe slaine Anno. 1408. Abbot of 〈◊〉 Anno. 1409. Iohn Badby martyr Ex Regist. Tho. Arundel The articles read The Sacrament of Christes body I can not blame ye that ye are so angry for it was not for your profite The senteÌ„ce oâ— the B. of Worcester against Iohn Badby A table of monkes and friers about the condemnation of Iohn Badby Quare fremuerunt gâ—ntes Psal. 2. Scribes with Pharises The aunswere of Iohn Badby to the articles The substance of bread not chaunged in the Sacrament The coÌ„stancy of Iohn Badby before the Archb. The Bishops make sure work The Archb. 〈◊〉 and Iaylor A stiterunt reges terrae principes conuenerunt in vnum aduersus c. Psal. 2. Note here murdring wolues in sheepes cloathing The priâ—â— labourcâ—â— to turne Badby The sacrament solemnely brought to Smithfield at the burning of Badbye All the power of man set against the Gospel The Gospel of Christ counted as wicked and hereticall The cruell statute ex officio A bloudie law of king Henry 4. A bloudy statute The lawe of Maximinus and the statute ex officio compared A cruell constitution by the Archb. agaynst the Gospellers with 13. articles Blasphemy not of pure man but of true God Hee meaneth here of Thomas Becket his predecessour who had â—is braynes beat out in the time of K. Hen. 2 Scripture clarkly applyed This geare hangeth togea ther lyke germaâ—es lyppes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke this you Grammarians Marke well the popes diuinitie An argument far fet that true doctrine conssisteth in making one head of the Church How aptly he painteth the proceedinges of his owne popish Church Apos 6. The figure of the black horse in the Apoc. doctorly expoâ—ded Behold the true image of Wolues vnder sheepes clothing The first coÌ„stitution No priestes to preach but by limitation of the prealates A ioly mene to bring the world into such darknes Constit. 2. Constit. 3. what tyraÌ„ny is this to bynde the preachers mouth what to say Constit. 4. A barre for the preachers Const. 5. A caueat for schoolemasters Const. 4. Books of Iohn Wickliffe forbidden Constit. 7. He confesseth that S. Ierome erred in his translation And yet the said Archb. coÌ„meÌ„ded Queene Anne for hauing the scripture in Englishe Constit. 8. Termes and propositions in disputing to be obserued Constit. 6. Authoritie of the popes decretals not to be doubted d vnder painâ— of heresie Adoration of the crosse * With all abhomination Constit 10. No priest to celebrate without their letters of orders Constit. 11. Oxford famous for sincere religion Inquisition to bemade through Colledges and halles of Oxforde I would 〈◊〉 like were vsed nowe for the banishing of papistry Constit. 12. Constit. 13. Easier to oâ—fend against the princes law then against the byshops Iohn Puruey Iohn Edward Iohn Becket Iohn Seynons abiured The articles 1 Their arcle coÌ„monly was thus that who so taketh vpon him the office of a
popes diuinitie how the bloud of christ s. rueth to purchase their patrimonie This Schisme coÌ„tinued 40. yeares He stirreth vp the Emperour Sigismund LoripideÌ„ rectus deridcat aethiopus album Note the vile flattery of these papistes when they would haue any thing of the Emperor for their purpose The proctor of the councell calleth for the sentence The Cardinall of CaÌ„bray coÌ„maÌ„ded Iohn Hus. to keepe silence Iohn Hus could not be heard in the councell Iohn Hus committeth his cause to the Lord Christ. Marke the vnshame fast nes of theÌ„ to faine what they list Iohn Hus againe slaundered The councel doth call it hereticall to appeale to Christ. Contempt of the popes excoÌ„munication laide to Iohn Pus The seÌ„tence read against Iohn Hus. They shall bring you before their councells they shall persecute you and cast you in prisoÌ„ and bring you before kings presidents for my naÌ„e c. Luke 21. * The sayde concelium malignantium Many shall come in my name and shal deceiue many Marke 13. To appeale to Christ is deragatory to the popes holynes Veritie condemned for heresie I. Hus cleareth himself of obstinacy They condemne the bokes written in the Bohemian tongue which they neuer read Hus prayeth for his enemies I. Hus commanded to put on the priestes garmentes I. Hus his oration vnto the people The disgrading of Iohn Hus. The wordes of I. Hus vnto the Emperour The crowne of Iohn Hus pared away with sheares The marueilous constancie and courage of the blessed martyr The paper with the inscription set vpon Husses head The protestation of Iohn Hus as he was ledde to the place of execution The prayers of I. Hus well liked of the people Ex epist. Ioan. Hus. 31. The paper with deuils fell from his head At the praier of Hus the paper with deuils fell downe The martyrdome of bâ—essed Iohn Hus. Precious in the sight of God is the death of hys saintes The hart of Iohn Hus beaten with sâ—aues and consumed with fire The ashes of Iohn Hus cast into the riuer of Rhâ—ine The author and witnes â—â— this story â— Iohn Pizibram is thought to be his name Ex Cochleo lib 2. de Hist. Hâ—ssit Ex Cocbleo dehist Huss lib. 4. The Empeâ—â—ur excuseth him self of the death of I. Hus. Ex epist. Iohn Hus. 33. The Emperour vncurteous to Iohn Hus. Pilate more moderate to Christ then this Emperour to Iohn Hus. A letter of Iohn Hus to the people of Prage An other letter of I. Hus. An other letter of I. Hus. The tormeÌ„ts of the martirs vnder the olde and new Testament He meaneth be like that he should moue the king in these matters contayned in this Epistle Vide supra pag. 553. Another letter of Iohn Hus. The Councell condâ—ne bookes which they vnderstand not Prayse of Bohemia The abhomination of the CouÌ„cell of CoÌ„stancâ— described I. Hus seemeth here to prophesiâ— of the Councell as it came to passe The Councell afraide to be tâ—ied by the scriptures This cardinall was Cardinall Cambrensis S. Katherine disputed with 50. doctors coÌ„uerted them but I. Hus could not conuert his 59. Doctors Good bookes of good men haue bene burnâ—d of olde time Good men with their bookes to be burned no newes I. Hus seemeth to prophesie of the Councell of Câ—nsâ—â—nce The blasphemous opinion of Lawiers and papistes touching the soueraintie of the Pope One Symonist condemneth an other The bishops of the Councell noted of Symonie Pope Ioh. made a pope being knowen to be a murderer Antichrist now first beginneth to be reuealed in the Pope A prophesie of Iohn Hus. A note for all noble meÌ„ to marke to folow A worthie lesson for all ministers prelates S. Augustin meaneth not here of all but of the common sort of light persons This Palletz was the chiefest enemy of I. Hus procurer of his death Michael de Causis another bitter enemy of Iohn Hus. Iohn Hus prayeth for his enemies A prophecy of Iohn Hus The example of Christ. The prayer of I. Hus to Christ. A zealous letter to I. Hus from London â—â—amples of the olde martirs Wicked Palletz The visions of I. Hus by dreames A Prophesie of Maister Hierome of Prage This taylers name was Andrew a Polonian Prophetia Prophetia Prophetia Note that then priestes were not maried and therfore he willeth him to auoide all company of women Hâ— repenteth his gay garmentes He repenteth his playing at the chesse Iohn Hus from his gay garments coÌ„mth to his white coate Iohn Hus condemned for no erroneous doctrine wherein he was culpable Cochleus ralleth against Iohn Hus without cause Ex Chocleo Lib. 2. Hist. Hussitarum pag. 88. The story of Hierome of Prage Hierome commeth to Constance The safe coÌ„duct was required but in vaine of the Emperour The intimations of Hierome of Prage set vp in diuers places of the towne of Constance Safe conduct â—â—nied to Hierome Hierome returneth toward Boheme with the testimonies of the Lordes of Boheme Hierom appreheÌ„ded in the way by Duke Iohn Michaell de Causis and Palletz enemies to Hierome Hierome of Prage cited by the councell wheÌ„ he was taken This Duke Iohn in histories is comoÌ„ly called the sonne of Clement Hierome is brought bound vnto Constance by Duke Iohn The couÌ„cell neither would geue him libertie safely to come nor freely to go M. Hierome was accused by M. GersoÌ„ with coÌ„mendation of his eloquence Gerson renueth olde matters The maister of the vniuersitie of Coleine This man would accuse but he lacked matter The maister of the vniuersitie of Heidelberg Crucifige Crucifige cum Hierome is coÌ„forted by the Notarie Et tu de illis es Luc. 22. Vitus the companion of Iohn de Clum Hierom straightly bound hande and foote Vitus had to the Archbishop of Rigen Vitus bound by othe Hierome hanging in the stockâ— was fedde with bread water Peter bringeth meate to Hierome Hierome in greatsicknes calleth for a confessor M. Hieâ—ome was kept in irons in prisoÌ„ the space of one yeare The forced abiuration of Hierome Hierom is made here to say not his own minde but what pleased them Hierome after his abiuration returned into prison Hierom accused a new by Causis Palletz and the Carmelites The Cardinal of Cambray with certaine other Cardinalles labour for the deliuery of Hierome Si dimittio hunc non es amicus Caesaris The Patriarke of CoÌ„stantinople gaue senteÌ„ce of death both against M. Hus and M. Hierome of Prage Ann. 1416. Hierome brought againe before the councell False witnesse against Hierome The dexteritie of Hierom in confuting his aduersaries False witnesses Audience hardly geueÌ„ to Hierome to speake for himselfe The oration of Hierome had before the councel Socrates Plato Anaxagoras Zeno Rupilius Boâ—tius Moses Ioseph Esayas Daniell The Prophetes Susanna Iohn Baptist Christ. The Apostles The false witnesse of Hierome â—â—felled Hierome commendeth the life and bewayleth the death of Iohn Hus. Hierome repenteth his speaking against Iohn Hus. Hus neuer