declared as it hath bene in times past the which also is done by a maruelous dispensation that through one onely thing both Gods loue iustice should be fulfilled For a while the power of miracles being taken away the holy church appereth the more abiect and forsaken and the reward of good men doth cease which reuerēced the same for the hope of heauēly riches not for any present signes And that the minds of euill men agaynst the same might that sooner be knowne which neglect to folow the inuisible thinges which the church doth promise whiles they be led with visible signes Forsomuch then as the humility of the faithfull is as it were destitute of the multitude and appering of signes by the terrible working of Gods secret dispensation wherby mercy is geuē vnto the good and iust wrath heaped vpō the euill For so much then it is truely said that before this Liuiathan shall playnely and manifestly come pouerty shall go before his face for before that time the riches of miracles shal be taken away from the faythfull Then shall that auncient enemy shew himselfe agaynst them by open wonders That as he is extolled through signes wonders so shall he the more manly be vanquished of the faythfull without any signes or miracles Also in his 16. booke vpon this word which the blessed man Iob sayde who shall reprehend his way before him or who shall cast in his teeth what he hath done whilest he did speake of the body of all euill he sodenly connected his speach vnto the head of all the wicked for he did see that toward the end of the world Sathan should enter into man whom the scripture calleth Antechrist he shal be extolled with such pride he shall rule with such power he shal be exalted with such signes wonders vnder the pretence of holmes that his doing can not be cōtrolled of mē for somuch as his signes tokens are ioined with power terror with a certain shew of holynes Wherfore he saith who shall controll his wayes before him what man is he that dare once rebuke or check him whose looke or countenaunce is he afeard of But notwithstanding not onely Enoc Elias the which are brought as ample for his exprobation but also all the elect do argue reproue his way whiles that they do contemne and by the force and power of their minde resist his malice But for somuch as this thing is not done by their owne power or strength but by Gods helpe and grace therfore is it very well sayd who shall argue or reproue his waies before him who but onely God By whose help the elect are ayded and made able to resist And a little after vpon the same booke of Iob Gregory saith in so much as holy men do withstād his iniquity It is not they thēselues which do so rebuke his wayes but it is he thorowe whose helpe they are strengthened Also in his second booke he sayth now the holy Church doth not regarde but despise the signes and miracles of the heretikes if they do any for so much as the Church doth sufficiently vnderstand that it is no kind of holynes for why the prose of holines is not to make signes or wōders but to loue euery man as him selfe to thinke truely of the very true God to thinke better of thy neighbor then of thy selfe for trew vertue holynes cōsisteth in loue and not in shewing of miracles This the veretie declareth saying hereby shall all men know that ye are my disciples if ye loue one an other but he saith not that hereby mē shal know that ye are my disciples because ye worke miracles but contrary wise if ye loue one an other declaring plainly therby that it is not miracles but the mere charitie loue of God which maketh vs the seruants of God Wherefore the chiefe testimony of being Gods disciple is to haue the gift of brotherly loue This thorow out doth S. Gregory write and often times in other places he speaketh verye much of miracles howe that they shall cease amongst the iust and abound amongst the wicked Also Chrisostome in his lv Homily sayth thus it is a common an indifferent woorke betwene the ministers of God the ministers of the deuil to cast out deuils but to confesse the trueth and to worke righteousnes is the onely worke of the saints and holy men therefore whomsoeuer thou doest see casting out of deuils if he haue not the confessiō of the trueth in his mouth neyther righteousnes in his hands he is not a man of God but if thou doest see a man openly confessing declaring the truthe and doing iustice although he do not cast out no deuils yet he is the man of God And it followeth let vs know that like as at the cōming of Christ before him the Prophets and with him thapostles wrought miracles thorow the holy ghost for such as the thing is which is sturred such sent sauor wil proceede frō the same He writeth also vpon the beginning of Mathew The whole world did maruel wōder at three things that Christ rose againe after his deth that flesh ascendeth into heauē that he did conuert the whole world by his xi apostles There is iiii causes which wrought the same That is to say the contempt of riches or money The dispising of pomp and glory The seperation of thēselues from all worldly occupation and busines and the pacient suffering of tormentes Thus much writeth Chisostome also saint Isydore in his first booke and xxv cha De summo bono writeth thus like as in the apostles the maruelous effect power of works was much more cōmendable then the vertue of their signes euen so now in the Church is it much more better to liue wel thē to worke any signes or miracles And the cause why that the church of God doth not at this present worke miracles as it did in the time of the Apostles is this That it was necessary at that time that the worlde should beleue miracles and nowe at this present euery faithful beleuer ought to shine with good workes for to this end were signes miracles then outwardly wrought that their sayth thereby might be inwardly strengthned and stablished for what soeuer faithfull man he be that seketh to worke miracles he seeketh vaine glory to be praysed of mē for it is written miracles are signes and tokens vnto the infidels misbeleuers and not vnto the faythfull Thus muche wryteth Isidore Item Saint Augustine in his Booke of cōfession sayth thus there is no greater miracle amongst mē thē to loue our enemies By these wordes of these holy men a man may easely gather that both in our dayes and in the time to come the disciples of Antichrist both do shall more florish and shewe thēselues by strannge signes miracles thē the disciples of Christ according to
hys owne promises Saluation standeth sure and certayne by Gods promise The place of S. Paule Rom. 4. expounded The 4. inconuenience The 4. principle aboue recited broken Ex Lindano in Epitome doctrinae Euangelicae The first errour of the Papistes touching good workes Hosius in 2. tom confessionis Cap. 1. The second errour of the Papistes in the doctrine of good workes Fayth the roote and cause of good workes Workes are not to be called good but by reason of fayth The office of fayth to iustifie The effect of fayth to bring forth good workes Fides per dilectioneÌ„ operans Gal. 5. The 3. errour of the Papistes touching the end of the law good works The end of the law and good workes peruerted Thom. Aquinas Hosius in 2. tom conses Cap. 1. The diuers opinions of their Catholicke Papistes how faith iustifieth The Popes doctrine agaynst the principles of Scripture The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law Agaynst the pâ—inciples of Scripture Precepteâ— and Counsayles Workes of supererogation Mens traditions preferred before the workes of Gods law Agaynst the principle of Scripture Erroneous doctrine of the latter Church of Rome concerning 〈◊〉 Original sinne 〈◊〉 it is Fomes peccati Concupiscentia Original sinne â—â—â—nuated False doctrine of the latter Church of Rome touching penaunce Contrition Confession Satisfaction True doctrine of repentaunce by the scripture Partes of repentance 1. Contrition 2. Fayth 3. New obedience The blinde ignoraunce of the popes Church in not distincting the law from the Gospel A Babilonicall confusion in the Popes doctrine What difference the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law Papistes deuide the law into the law of nature the law of Moses and the lawe of Christ. The Popes Churche blinde in the office of Christ. The time of the law and time of the Gospell distincted Malediction of the law ceaseth in Christ. The vse of the law remayneth Christ and the law can not raygne together Ephes. 4. The power of the law is for a time The power of Christ is eternall Rom. 8. Colos. 2. The malediction of the law geueth place to Christ. The curse of the law is crucified and shall neuer rise agayne Rom. 7. Rom. 6. To be vnder the law and vnder grace expounded What is to be vnder grace Psal. 31. Act. 10. One remedy for remission of sins and no more Auriculer confession no remedy for remission of sinnes Remission of sinnes standeth vpon a generall cause and not particular The law crucifieâ— by Christ. 〈◊〉 meaneth Obiection Aunsâ—â—â— The cause of remission eueâ— one and perpetuall The promise of remission euer perpetuall Remission of sinnes freely promised without limitation of time or number The meanes whereby remission is promised is onely fayth The wordes of promise free and absolute Act. 10. Mans infirmitie impayreth not the grace of Christ but augmenteth it 2. Cor. 12. Rom. 5. Foure thinges concurre in remissioÌ„ of sinnes The Popes errours touching remission of sinnes detected What inconuenience riseth for Jacke of distinction betweene the law and the Gospell Erroneous doctrine of the papistes concerning free will Meritum de congruo Meritum de incongruo False doctrine concerning inuocation Mediator of intercession Mediator of saluation Christ a continuall Mediator by the doctrine of S. Paule Rom. 8. Christ onely being our Mediator of saluation what needeth any other Mediation of Sainctes Saluation falsely attributed to the blessed Virgine Idolatrous adoration of Reliques and Sacramentes Prophanation of the Lordes Supper False mâ—lting by Masses False doctrine touching Sacramentes The number Caâ—â—e finall The operation The application of Sacramentâ— Errours and abuses in Baptisme Baptising of Belles False doctrine of the Popes Churche concerning the Lordes Supper Idolatry coÌ„mitted to the Sacrament The Sacrament turned to an Idole ChauÌ„ging Worshiping Offering Eating Burning the body of Christ in the Sacrament of the Altar Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7. 1. Tim. 3. 1. Tim. 4. Leuit. 18. Single life be it neuer so impure preferred before Matrimony The third part of christendome stopt by the Popes law to marry the Popes doctrine agaynst Priestes maryage and their Children The third part of the yeare exempted froÌ„ the mariage Mariage within the fift or sixt degree by the Popes law Gossippes inhibited to marry by the Popes law What inconueniences come by restrayning of mariage The corrupt doctrine of the Popes Churche concerning ciuile rulers and magistrates Rom. 13. The Phantasies and Antiques of the popes Churche concerning Purgatory Ex Thom. Mono alijs Manifest defection of the Popes Church from the olde fayth of Rome Contrarietie betweene the Religion of Christ and of the Pope briefly noted Christes doctrine is wholly spirituall No outward thing is required in Christes doctrine to make a Christen man but onely Baptisme and the Lordes Supper All doctrine of the Pope standeth onely in outward things A Christen man defined after the Popes doctrine Corporall exercise serueth to small profite Two thinges in this history chiefly to be noted The world The kingdome of Christ in this world The visible Church The Church of Christ deuided in two sortes of people Euseb. Lib. 1. cap. 1. Gods punishment for refusing the Gospel Tiberius Casar moueth the Senate to haue Christ receaued Christ refused of the Senate of Rome The vayne cause why the Senate of Rome refused Christ. Tertul. Apol. cap. 5. Euseb. lib. 2. cap. 3. The Senate and Citie of Rome plagued for refusing of Christ. Ex Suet. in vitae Tiberij Christ suffereth and riseth agayne An. 34. Sainct Paul conuerted An. 35. An. 39. Caesar. Caligula Caligula commaunded hys image to be set vp in the Temple of Hierusalem The abhomination of desolation standing in the holye place Herode miserably dyed in banishment Gayphas deposed An. 43. Ex Gotfrido Viterbiensi part 25 Claudius Nero. An. 56. Domitius Nero. The horrible wickednes and crueltie of Nero. Peter and Paule suffered for Christ. An. 69. Vespasian Emperour and Titus his sonne The destruction of the Iewes A note for all Realmes to marke The Romanes in contemning Christ punished by their owne Emperours Examples of the 〈◊〉 plague of God vpon the Romaine Emperours persecuting and resisting Christ till the time of Constantine Tiberius 〈…〉 Neâ—â— Galbe Ottho Vitelius Titus Domitian Commedus Pertinax Iulianas Seueras Gera. Bassianus Macrinus Deadâ—nerus Helagabâ—lus Alexande Seuerus Maximinus Maximus Barbinus Gordianus Philippus Decius Gallus Volusianus Aemilianus Varelianus Galienus Aurelianus Tacitus Florinus Probus Carus Dioclesianus Maximianus Galerius Maximinus Maxentius Licinius Brittaines Gildas Wickliefe and hys bookes condemned and brent for an heriticke after hys death Gods benefites toward England A caueat for England S. Steuen the first ring leader of all Christes Martyrs S Iames the Apostle brother of Iohn Martyred Act. 12. Hist. Eccle. lib. 2. cap. 9. Ex clemente Septimae Hypolyposeon A notable conuersion of a
true causes of our iustification after the doctrine of S. Paule Concerning which causes this distinctioÌ„ furthermore by the way is to be added that as touching the originall causes of our saluation which be diuers and sondry some are externall without vs some are internall and within vs. Of the external causes which are without vs the first and principal is the mercy grace of god Of this foloweth predestination and election TheÌ„ coÌ„meth vocation The last and next cause to vs is the deth and bloudshed of christ wherby we are redemed al these be external causes because they are without vs. Of internall causes that be in man through the gift of God there is but one no mo in scripture apointed that is out faith in Christ which is the gift of God in vs. Beside this there is no gift of God giuen to man vertue work merite nor any thing els that is any part or cause of saluation but only this gyft of fayth to beleeue in Christ Iesu. And this is the cause why we hold that faith onely iustifieth meanyng that amongst all the workes deedes actions labours and operations whatsoeuer man doth or can doe there is nothing in that man that worketh saluation but onely his fayth gyuen to hym of God to beleeue in Christ his sonne following therein the trade of S. Paules teaching who in precise wordes so ascribeth iustification to fayth that he excludeth all other actions of man works of the law And therefore in the same Epystle to the Romanes S. Paule resoning of the glory of iustifiyng asketh this question how this glory is excluded whether by the law of works and concludeth no ascribing onely the glory thereof to the law of faith And consequently vppon the same he inferreth Colligimus enim iustificari hominem per fidem sine operibus legis We hold that a man is iustified by faith without the deedes of the law And how then can that he accounted for any part of our iustification which S. Paule vtterly debarreth and excludeth in that behalfe of which like exclusiues and negatiues the whole course of S. Paules doctrine is full where he still concludeth Sine operibus absque operibus legis non exoperibus Dei donum est non ex operibus ne quis sed secunduÌ„ misericordiaÌ„ glorietur Ephe 2. Non ex operibus iustitiae quae fecimus nos sed secunduÌ„ propositsi suum gratiâ—m c. Titi. 3. Non secundum opera nostra c. Timot 1. That is to say It is the gift of God not of works that no maÌ„ should glory c. Not of the workes of righteousnes which we haue done but of his own mercy c. Not after our workes but after his owne purpose grace which is giuen to vs c. Agayne Gal 2. Non iustificatur homo ex operibus c. That is A man is not iustified by works c. Item Ei qui non operatur credenti auteÌ„ in euÌ„ qui iustificat impium fides imputatur ad iustitiam c. Rom. 4. To him that worketh not but beleeueth in him which iustifieth the wicked his faith is imputed to righteousnes c. By these exclusiues and negatiues in Sainct Paules doctrine what doth he els meane but vtterly to seclude all kinde of mans merits and works of the law from the office dignitie of iustifying And although he expresseth not the word Onely yet vpon his exclusiues and negatiues this exceptiue must needes be inferred For in all Logike the coÌ„nsequent is necessary and formall as one man is suffered to come into the house and no person els is suffered but one Ergo one man only is suffered to enter into the housé And thus much concerning faith in Christ prooued to be the onely meane or instrumentall or conditionall cause of our saluation and no other besides the same alone by the doctrine of S. Paule taught to the ancient Romanes 5. The fift branch which I note in S. Paules doctrine is this that after he hath thus established vs in certeinty of our saluation through faith in Christ then after that he exhorteth vs vehemently and with all instaunce of good workes shewing the true vse and ende of good workes which is first to shewe our obedience and dutifull seruice as we may vnto God who hath done so great thinges for vs. Secondly to relieue our neighbours with our charitie and kindes as God hath bene kinde to vs his enimies Thirdly to stirre vp other by our example to praise God to embrace the same Religion to do the like For requisite it is that as God hath bene so merciful to vs and gratious in eternal giftes we should be merciful likewise to other in temporall coÌ„modities And seeing it hath pleased him of his fatherly goodnes of our partes so litle deserued to call vs to so high a vocation to giue the bloud of his sonne for vs to forgiue vs al our sinnes to deliuer vs from this present wicked worlde to make vs Citizens of heauen yea his children more then seruaunts little then can we doe and well may we thinke those benefites ill bestowed if we forgiue not our neigbours and shewe some thing againe worthy that holy calling wherewith he hath called vs in mortifying our worldly lustes here studying after heauenly things and finally if we being prouoked with such loue kindnes reder not againe some loue for loue some kindnes for kindnes seeking how to walke in the steps which he hath prepared for vs to walke in seruing him so much as we may in holines righteousnes all the daies of our life And though our obedience shall alwaies be imperfect doe the best we can yet reason would that some obedience we should shew as louing children to such a louing father And this is the cause why S. Paule is so vehement vrgent to call vpon good workes not that workes should iustifie but that we being iustified so mercifully tenderly through his grace should not abuse his grace in vayne but endeuour our selues to our vttermost to render our seruice againe to him in such conuersation of life as may most make to his glorye and profite of our neighbour And though the words of our sauiour seme in some places to attribute to our obedience and charitie here in earth great rewards in heauen that is of his owne free grace goodnes so to impute small matters for great deserts and not for vs to claime any meede thereby or thanke at hys hande as by any worthines of our dooings no more then the seruaunt when he commeth from the plough and seruing the cattell in the field serueth first his master at home and waiteth vpon his table the master is not bound saith Christ to thanke his seruaunt therefore and bid him sit downe So you saith he when you haue done that is coÌ„manmanded you say ye
worthye their vocation to laye downe their olde conuersation to gyue theyr members seruauntes of ryghteousnes to offer their bodyes vppe to God a liuelye Sacrifice c. The like example of whose teachyng if the Churches nowe reformed doe not folowe let their Sermons their Preachynges wrytinges exhortynges and lyues also beare recorde who although they can not say with Christ. Which of you can blame me of sinne yet they may say to the aduersaryes whosoeuer of you is wythout fault cast the fyrst stone of reproch agaynst vs. Wherefore Hosius Pighius wyth their fellowes doe them open wrong and slaunderously belye them in comparing them in this behalfe to Aetius Eunominus and other heretikes called Anomaei who taking the good sentences of S. Paule did abuse the same to filthy licence of the flesh and corruption of wicked life c. But to let these slaunders passe nowe what the errours be of the Church of Rome touching this part of doctryne remayneth to be declared Whose errour first standeth in this that they mysunderstanding the definition of good workes doe call good workes not such as properly are commaunded by the lawe of God but such as are agreable to the Popes law As buylding of Abbayes and churches gyuing to the high altar founding of trentales fynding of chauntries gylding of Images hearing of Masses going on pilgrimage fyghting for the holye crosse keeping of vowes entryng to orders fastyng of vigiles creepyng to the Crosse praying to Saintes c. All which are not onely reputed for good workes but so preferred also before all other workes that to these is gyuen pardon from the Pope double and triplefolde more then to any other good worke of charitie commaunded in the law of almightie God An other errour also may be noted in the Papists touching the efficient or formall cause of good workes For albeit they all confesse in their bookes that Gratia dei gratis data is the chiefe principall cause thereof and worketh in vs iustitiam primam as they call it yet the good workes after regeneration they refer to other subordinate causes vnder God as to fre wil or to habitum virtutis or ad integra naturalia nothing at all to faith when as faith onelye next vnder God is the roote and fountaine of all well dooyng as in the fruites of a good tree albeit the planter or the husbandman be the principall agent thereof and some cause also may be in the good ground yet the next and immediate cause is the roote that maketh the tree fruitefull In like maner the grace of God in a soft repentaunt mollified hart planteth the gift of fayth Fayth as a good roote can not lye dead or vnoccupied but springeth foorth and maketh both the tree fruitefull and also the tree thereof to be good which otherwise had no acceptatiō nor goodnes in them were it not for the goodnes of the roote from whence they spring So Paule although he had certeine workes in him such as they were before his conuersion yet had he no good workes before the grace of Christ had rooted fayth in him So Mary Magdelene the sinner and Zacheus the Publicane So all the nations of the Gentiles began to bryng foorth frute and especially good fruit when they began to bee ingrafted in Christ and to receaue the roote of hys fayth whose fruites before that were all damnable and vnsauery As touchyng the cause therefore of good workes there is no other in man but fayth whose office as it is to iustifie vs in heauen so the nature of it is here in earth to worke by loue as the roote worketh by the sappe For as a man seeth and feeleth by fayth the loue and grace of God toward him in Christ his sonne so begynneth he to loue agayne both God and man and to doe for his neyghbour as God hath done to him And hereof properly springeth the runyng fountaine of al good works and deedes of charitie Thirdly as they erre in the cause of good works so do they erre much more in the ende of the lawe and of good workes for where Saint Paule teacheth the lawe to be gyuen to thys vse and ende to conuict our transgressions to prooue vs sinners to shewe and condemne our infirmitye and to dryue vs to Christ they take and applye no other ende to the lawe but to make vs perfect to keepe vs from wrath and to make vs iust before God And likewise where Saint Paule prooueth al our good works to be vnperfect and vtterly secludeth them from the ende of Iustifying they contrariwise doe teache as though the ende of good workes were to merite remission of synnes to satisfye vnto God to deserue grace to redeeme soules from Purgatory and that by them the person of the regenerate man doth please God and is made iust before God For so they teach most wickedly and horribly saying That christ suffered for originall sinne or sinnes going before Baptisme but the actuall sinnes which followe after Baptisme must be done away by mens meryts And so they assigne to Christ the begynning of saluation or obteyning of the fyrst grace as they call it but the perfection or cōsūmation of grace they giue to works our own strēgth Neither can they in any case abide that we be iustified frely by the mercy of God through fayth onely apprehending the merites of Christ. Howbeit neyther doe all Papistes in this their erroue agree in one For some make distinction and say that we are iustified by Christ principaliter .i. principally minus principaliter .i. lesse principally by the dignitie of our owne deedes contrary to the eight principle before mentioned page 24. Other holde that we are made ryghteous before God not by works that go before fayth but by our vertues that follow after Some againe do thus expound the saying of Saint Paule We are iustified by faith that is say they by fayth preparing vs or setting vs in a good way to be iustified Other expoūde by it the figure Sinecdoche that is by faith conioyned together with other vertues Other thus by faith that is being formed with charytie c. Thus all these doe derogate from the benefite of Christ and attribute vnto works a great or the greatest part of our iustification directly against the true veine of Saint Paules doctryne and first institucion of the auncient Church of Rome and against all the principles of holy Scripture Furthermore as touching the sayde doctryne of the lawe and good workes they erre in misunderstanding the nature of the lawe and workes For where Saint Paule disputeth that the lawe is spirituall and requireth of vs perfect obedience of the whole power of man which wee beyng carnall are neuer able to accomplish they affirme otherwise that the lawe doth require but onely outward obedience of man and therewith is contented And this obedience they say man is not onely able
your letters or by any other indulgences to what persoÌ„ or persoÌ„s soeuer of what estate dignity or place soeuer vnder any maner or forme of words grauÌ„ted hereafter by the sea Apostolicke by the which indulgences the effect of the said prouision may be by any maner of waies hindered or deferred yet of our certayne knowledge we will that they shall want theyr strength in the prouision made or to be made for the sayd Frederick in the Church of Lincoln And if any vpon the premisses or any of them shall alleadge agaynst the foresayd Fredericke or his procurator That you will cause them to be cited on our behalfe so that they being cited peremtorily shal within the space of two monethes of your citation personally appere before vs there according to the law to make aunswere to the sayd Fredericke vpon the premisses Any priuiledges or indulgeÌ„ces what soeuer geuen and graunted either generally to the king dome of England or peculiarly to any other person of what state degree and place soeuer graunted by the foresaid sea vnder what soeuer maner forme of words for them not to be called vp beyond the sea or out of their owne City or Dioces by letters Apostolicall vnder whatsoeuer forme of wordes obtayned to the contrary in any wise notwithstanding All which priuiledges and indulgences we will in no case shall stand in any force or effect to the sayd partes Moreouer the day and forme of the citation we will that ye faythfully do intimate vnto vs by your letters containing the tenor therof And if both of you can not be present at the execution hereof yet we will notwithstaÌ„ding that one of you do execute the same without fayle Dated the 7. Kal. Febr. the 10. yeare of our Popedome As theâ—e is no maÌ„ which hath any eies to see but may â—asely vnderstand in reading this letter of the Pope how vnreasonable his request is how impudently he commauÌ„deth how proudly he threatneth how wickedly he oppresseth and racketh the Church of God in placing boyes and straungers in the ministery cure of soules also in making them his prouisors to rauen vp the Church goodes So is it no great maruell if this godly Bishoppe Robert Grosted was offended therwith who in my mind deserueth herein a double commendation not onely that he so wisely did discerne error from sincerity and truth but also that he was so hardy and constant to stand to the defence therof agaynst the Pope according as in this his answere to the Pope agayne may appeare as foloweth The aunswere of Robert Grosted SAlutem Pleaseth it your wisedome to vnderstand that I am not disobedient to any the Apostolicke precepts but both deuoutly reuerently with the natural affectioÌ„ of a sonne obey the same And also am an vtter enemy to al those that resist such Apostolick precepts as a childe zelous of his fathers honor And truly I am no lesse then bound therunto by the precept and coÌ„mauÌ„dement of God For the Apostolick preceptes are none other nor can be then consonant and vniforme to the doctrine of the Apostles and of our Sauiour Christ being the maister and Lorde of all the Apostles whose type and person specially in the consonant and vniforme hierarchie of the Church the Lord Pope semeth to beare the same our Lorde and Sauiour Iesus Christe saying whosoeuer is not with me the same iâ— agaynst me Therefore agaynst him neither is nor can be the most diuine sanctitye of the sea Apostolicall The tenour then of â—our foresayd Apostolicall letter is not consonant to true sanctity but vtterly dissonaÌ„t and disagreeing to the same First for that vpon the clause of this your letter many such other letters like which clause alwayes ye so much do vrge Non obstante induced and brought in vpon no necessity of any naturall law to be obserued doth swarme and floweth with all inconstancy boldnes pertinacy impudency lying deceiuing and is also a sea of mistrust in geuing credit to no man Which as it swarmeth with these so in like maner with innumerable other vices which hang and depend vpon the same mouing and disturbing the purity of Christian religion and lyfe agreable to the same as also the publique tranquility of men Moreouer next after the sinne of Lucifer which shal be in the latter time to wit of Antichrist the childe of perdition whome the Lord shall destroy with the breath of his mouth there is not nor can be any kinde of sinne so repugnant and contrary to the doctrine of the Apostles â—nd holy scripture to our sauiour Christ himselfe more hatefull detestable and abhominable then to destroy and kill mens soules by defrauding them of the mistery of the pastorall office which by the ministery of the postorall cure ought to saue and quicken the same Which sinne by most euident places of the Scripture such men are discerned knowne to commit which being in the authority of the Pastorall dignity do serue their owne carnall desires and necessaries with the benefit of the milke and wooll of the sheep and flocke of Christ and do not minister the same Pastorall office and charge to the benefite and saluation of those theyr sheep The same therefore by the testimony of the Scripture is not the administration of the Pastorall ministery but the killing and destruction of the sheep And that these two kinde of vices be most vile and wicked although after a differryng sorte and farre exceeding all other kinde of wickednesse hereby it is manifest For that the same are directly contrary to two vertues most chiefely good although differring in themselues and vnlike together For that is called most wicked which is contrary to a thing most best So much then as lyeth in the offenders the one of their offences is directly agaynst the deity which of himselfe is alwayes essentially and supernaturally good The other is agaynst the deification and the Image of God in man which is not alwayes but by the participation of Gods lightsome grace essentially and naturally God And forasmuch as in thinges being good the cause of good is better then the effect like as againe in euill things the cause of euill is worse then the effect of euil proceeding therof hereby it is manifest That the inducers of such wicked destroyers of Gods Image and deification in the sheep of Christ that is the church of God are worse theÌ„ those chief destroiers to wit Lucifer Antichrist And as in these degrees of wickednes how much more excellent such be who hauing a great charge committed to them of God to edifâ—ication and not to destruction are more bound to keep away and exclude such wicked destroyers from the church of God So much is it also of that that this holy seat Apostolicall to whom the Lord Iesus Christ hath geuen all maner of power to edification as the Apostle sayth and not to destruction can commaund or will to goe about
the liberties graunted by his forefathers and predecessours he shall not be of his Realme beloued as it appeareth by Roboam in the 11 chap. of the 3. Reg. All which likewise is to be seene in the Chronicles how that by these meanes many kingdomes and dominioÌ„s were translated from nation to nation and from their owne natiue regiment to the rule of strauÌ„ge people And now for this time certayne it is that your graunde predecessors Charles the great S. Ludowick Philip the fayre Ludowick and Philip his sonnes with many others haue sealed and confirmed this liberty of the Church Wherfore for a man to councell perswade your highnesse to spoile the Church of any thing it is euen the next way to spoyle and vndoe your self and to bereue you of that by which your dominion is beloued And for this cause I thought good to put your grace in remembraunce of the 20. of Math. where it is written Remember the workes of your forefathersâ— which they haue done in their generations and you shal receiue great glory and renowne for euer Note here your highnesse by the way how that king Philip graundfather to S. Lewis fostered and kept in his Realme S. Thomas Archbishop of Canterbury who for that he stoutly defended the libertyes of his Church was banished out of England How much more therefore are you bound to defend and mayntayne your owne Prelates in their liberties ratified and confirmed by your graces predecessors according to the saying of Gregory in 25. quaest cap Si. If I should destroy and put downe those thinges which my predecessours haue built and ordeined I should not be called a builder and maker but iustly acompted a â—â—roy good and puller downe as the voyce as the Lord sayth Euery kingdome deuided within it selfe shall be confouÌ„ded All knowledge and learning deuided one agaynst the other shall be destroyed In an other place he sayth It is ouer sharpe and agaynst all good maner and ciuility vpon what reason and excuse so euer to breake and subuert those thinges which are well ordayned or by his example to teach other at theyr pleasures to dissolue olde constitutions Marke here a story about a Castle which was geuen to Saynt Romige to the Churches vse by Clodoui the Kyng which afterwarde King Pipine desired to haue by exchaunge and recouery To whome the sayd Saynte Remige appeared in hys dreame and highly blamed him therefore saying a better man then thou gaue it me and yet wilt thou take it away from me And with that he smote him who the next day was founde all blacke Since whiche tyme no Kyng of Fraunce durst euer lye in that Castle Uerely therefore he doth not honour the Kyng which geueth him counsell to passe the olde limittes that his olde Fathers did set Yea rather the Kinges Maiesty ought to say vnto them whiche is written in Saynt Iohn 8. chapter I do honour and glorify my Father that is in keepyng the libertyes of the Church as they did which graunted them but you haue dishonoured me in counselling me that which seemeth best to please your selues as it is written in Ecclesiast 4. The worship of a mans father is his owne worship and where the father is without honor it is the dishonor of the foâ—ne Secondarily I say that he truely doth honor the king who counselleth him whereby his power and dignity is not diminished For as it is great honour to the Kynges highnesse to encrease and augment his power so is it as much dishonour for him to diminish any iote thereof And therefore the Emperours were wont to call themselues victorious of augmenting and encreasing theyr common wealth And to say that you and your predecessours could not graunt these things to the Churche it were to too absurde and to the too muche derogation of your Maiesties most honourable estate And therfore you most soueraign Lorde who holde and possesse so ample right and title in the realme of Fraunce both by election and inheritaunce not to graunt and leaue thys to your posteritie it were to the great debasing of your Maiesties honour crowne and dignitie Yea if it were as God forbid it wold folow that your predecessours liued continually in sinne yea and further it were as much to say which were too vile that blessed S. Lewes by whome all Fraunce is beautified could not be iustly canonized For as the Lord speaker declared if he tooke his othe at his coronation both to alienate nothing and also to call in that which was before alienated which is inseparable froÌ„ the Crowne it should followe that he was forsworne and consequently committed deadly sinne and so coulde neuer be canonized which is to to absurde to be talked of And if reply be made that hee might haue repented It is soone to be answeared That his sinne is read of but of hys repentaunce it is not founde as is sayde of Salomon But put case it be true that the Lord Peter sayd then it must needes folow that your grace could bestow nothing neither couÌ„trey towne nor tower And yet there be few whych willingly would not receiue them notwythstanding their allegiaunce and homage which they pretend to your hyghnes Kepe therefore confirme most renowned Prince that which was graunted by your noble progenitors otherwise your royall honor shall decrease that it may be verified in you which is read of in the 11. to the Rom. I wil honor my ministerie Thirdly I doe affirme that he rightfully honoreth the king which perswadeth him that whereby his honor and renowne is preserued For in matters of weyght and of great importaunce next after conscience we must haue regarde to name and fame as it is wrytten the 22. of Prou. It is better to haue a good name then riches A good name farre passeth all things and is aboue siluer gold And S. Augustine sayeth two things are necessary for thee conscience name Conscience for God and name for thy neighbour And therefore it is wrytten in the 4. chapt of Eccles. Labour to get a good name for that will continue surer by thee then a M. great treasures of golde A good life hath a number of dayes Which renowne name the Lord who annoynted your grace with the oyle of gladnes hath in so litle time more aboundantly blessed you wythall then any other Prince wherfore you ought to be more vigilant and carefull howe to kepe and enioy the same still For it is no lesse vertue to seeke and gette then to keepe that whych is gotten whereby not onely while you lyue but also when you are dead your gloryous renowne may liue for euer yea and farther that by you nothing be done wherby any blotte or foyle shoulde creepe into that your so great renowne alluding that to your grace which is sayde in the tenth of the Prouerbes c. The memoriall of the iust shall haue good report c.
to grace that they might vnderstaÌ„d truely the truth and haue and vse vertue and prudeÌ„ce and so deserue to be lightned from aboue with heauenly wisedom so that all their words their workes may be hereby made pleasant sacrifice vnto the Lord God and not onely for helpe of their own soules but also for edification of holy Church For I doubt not but all they that will apply them to haue this foresayd busines shall profite ful me kill both to freds foes For some enemies of the truth through the grace of God shall through charitable folkes be made astonied in their conscience and peraduenture conuerted from vices to vertues and also they that labour to know and to keep faythfully the biddinges of God and to suffer paciently all aduersities shall hereby comfort many frendes And the fourth thing that moueth me to write this seÌ„teÌ„ce is this I knowe by my sodein vnwarned apposing and aunswering that all they that will of good hart wtout faining able themselues wilfully gladly after theyr cunning and their power to follow christ paciently traueling busily priuily and apertly in worke and in word to withdraw whom soeuer that they may from vices planting in them if the may vertues comforting them furtheryng them that stand in grace so that therwith they be not born vp in vaine glory through presumption of theyr wisdome nor inflamed with any worldly prosperitie but euer meek and pacient purposing to abide stedfastly in that wil of God suffering wilfully and gladly without any grutching what soeuer rod the Lord wil chastise them with that then thys good Lord will not forget to comfort al such men and women in all their tribulations at euery poynt of temptation that any enemy purposed for to doe agaynst them To such faithfull louers specially pacient followers of christ the Lord sendeth by his wisedome froÌ„ aboue them which the aduersaries of the truth may not know nor vnderstand But through their old and new vnshamefast sinnes those tyrantes and enemies of southfastnes shal be so blinded obstinate in eâ—ill that they shall weene themselues to doe pleasant sacrifices vnto the Lorde God in their malicious and wrongfull pursuing and destroying of innocent mens and womens bodyes which men women for theyr vertuous liuing and for their true knowledging of the trueth and theyr pacient wilfull and glad suffering of persecution for righteousnes deserue through the grace of God to be heyres of the endlesse blesse of heauen And for the feruent desire and the great loue that these men haue as to stand in southfastnes and witnes of it though they be sodeinly vnwarnedly brought foorth to be aposed of their aduersaries the holy Ghost yet that moueth and ruleth them thorough his charitie will in that houre of theyr aunswering speake in them and shewe hys wisedome that all theyr enemies shall not agayn say nor agaynst stand lawfully And therfore al they that are stedfast in yâ— fayth of God yea which through diligent keeping of his commaundementes for theyr pacient suffering of whatsoeuer aduersitie that commeth to them hope surely in his mercy purposing to stand coÌ„tinually in perfect charitie For those meÌ„ and womeÌ„ dred not so the aduersities of this life that they wil feare after their cunning and their power to knoweledge prudently the truth of gods word when where and to whom they thinke their knowledging may profite Yea and though therfore persecution come to them in one wise or an other certes they paciently take it knowing theyr conuersation to be in heauen It is an high rewarde and a speciall grace of God for to haue and enioy the euerlasting inheritance of heauen for the suffering of one persecution in so short time as is the terme of this life For loe this heuenly heritage endles reward is the Lord God hymselfe which is the best thing that may be This seÌ„tence witnesseth the Lord God himselfe where as he sayd to AbrahaÌ„ I am thy meede And as the Lord sayd he was and is the meede of Abraham so he is of all his other saynts This most blessed and best meede he graunt to vs all for his holy name that made vs of naught and sent his onely most deare worthy sonne our Lorde Iesu Christ for to redeeme vs with his most precious hart bloud Amen The examination of William Thorpe penned with hys owne hand KNowne be it to al men that read or heare this writing that on the sonday next after the feast of S. Peter that we call Lammesse in the yeare of our Lord. 1407. I william Thorpe being in prison in the Castle of Saltwoode was brought before Tho. Arundel Archbishop of Canterbury and Chauncellor then of Englande And when that I came to him he stode in a great chamber and much people about him and when that he saw me he went fast into a closit bidding all seculer men that followed hym to go foorth from him soone so that no man was left than in that closet but the Archbishop himselfe and a Phisitian that was called Malueren person of S. Dunstanes in London other two persons vnknowne to me which were ministers of yâ— law And I standing before them by and by the Archbish. sayd to me William I know well that thou hast this xx winters more trauelled about busily in the north couÌ„try and in other diuers countryes of England sowing about false doctrine hauing great businesse if thou might with thine vntrue teaching and shrewd will for to infect poysoÌ„ all this land But through the grace of God thou art now withstanded brought into my ward so that I shall now sequester thee from thine euill purpose and let thee to enuenime the sheep of my prouince Neuertheles S. Paul sayth If it may be as much as in vs is we ought to haue peace with all men Therfore William if yâ— wilt now meckly and of good hart without any feyning kneele downe and lay thy hand vpoÌ„ a booke and kisse it promising faythfully as I shall here charge thee that thou wilt submit thee to my correction staÌ„d to myne ordinaunce fulfill it duely by all thy cuÌ„ning and power thou shalt yet find me gracious vnto thee Then sayd I to the archbishop Syr since ye deme me an hereticke out of beleue will ye geue me here audience to tell my beleue And he sayd yea tell on And I sayde I beleue that there is not but one God almighty and in this Godhead and of this Godhead are three persons that is the father the sonne and the sothfast holye Ghost And I beleue that all these three persons are euen in power and in cunning and in might full of grace and of all goodnes For what soeuer that the father doth or can or will that thing also the sonne doth and can and will and in all theyr power cunning and will the holy Ghost is equall to the
with vij or viij heynous crimes as blasphemy Idolatry heresie superstition absurditie vanitie crueltie and contrarietie as which neither agreeth with the old learning of their forelders nor yet with thēselues in sundry points yet after a more temperate sort to passe this matter wyth them these ij things I will dare boldly affirme that in this doctrine of the Pope nowe taught in the Church of Rome is neither any consolation of conscience nor saluation of mans soule For seeing there is no life nor soule health but onely in Christ nor any promise of saluation or comfort made but only by faith in the sonne of God what assurance then can there be of perfect peace life or saluatiō where that which onely maketh all is least made of and other things which make least are most esteemed For to say the simple truth what els is the whole course and body of the popes law now set foorth but a doctrine of laws a heape of ceremonies a teaching of traditions a meditation of merites a foundation of new Religions al which conferre not one iote to the iustification of our soules before the terrible iudgement of God And therefore as it may be truely saide this doctrine of the Pope to be voyd of all true comfort and saluation so likewise it seemeth that these which addict themselues so deuoutly to the popes learning were neuer earnestly afflicted in conscience neuer humbled in spirite nor broken in hart neuer entred into any serious feeling of Gods iudgement nor euer felt the strength of the law of death For if they had they shoulde soone haue seene their owne weakenes and be driuen to Christ then should they haue seene what a horrible thing it is to appeare before GOD the father or once to thinke on him as Luther saith without christ And on the contrarye side then shoulde they know what a glory what a kingdome what liberty and life it were to be in Christ Iesus by faith holding their inheritance not with the bondsonne of Agar but with the free sonne of Sara by promise and not by the law by grace and not by works by gift and not by deseruing that god onely might be praysed and not man And thus were the olde Romaines first taughty by S. Paule writing to the Romanes The same did Cornelius the Romaine and first that was Baptised of all the Gentiles learne of S. Peter when he receaued the holy Ghost not by the deedes of the law but onely by hearing the faith of Iesus preached And in the same doctrine the sayd Church of the Romaines many yeares continued so long as they were in affliction And in the same doctrine the byshop of Rome with his Romanes now also should still remayne if they were such auncient Catholickes as they pretende and woulde follow the old mother Church of Rome and holde the first liquor wherewith they were first seasoned But the sweete verdor and sent of that liquor and pleasant must is nowe cleane put out through other vnsauery infusions of the Popes thrusting in so that almost no tast nor peece remaineth of all that primitiue doctrine which S. Paule and other Apostles first planted among the Gentiles And what maruell if the Romanes now in so long tract of time haue lost their first sap seyng the Church of the Galathians then in the very time of S. Paule their Schoolemaister he being amongst them had not so soone turned his backe a little but they were all turned almost from the doctrine of fayth and had much a doo to be recouered againe Of this defection and falling from faith S. Paule expressely foretelleth vs in his letters both to the Thessalonians and also to Timothe where he sheweth that a defection shall come and that certaine shall depart from the faith attending to spirits of errour c. 1. Tim. 4. And to know what errours these shall be the circumstance plainly leadeth vs to vnderstande in the same place where the sayd Apostle speaketh of marked consciences forbidding men to marry and to eate meates ordeined of God to be taken with thankes giuing for mans sustenance most euidently as with his finger pointeth out vnto vs the church of Rome which not in these pointes onely but also in all other conditions almost is vtterly reuolted from the pure originall sincerity of that doctrine which Saint Paule planted in the Churche of the Romanes and of all other Gentiles ¶ The Summe of S. Paules doctrine deliuered to the Gentiles 1. FIrst the doctrine of S. Paule ascribeth all our iustification freely meerly to faith onely in Christ as to the onely meanes and cause immediate whereby the merites of Christes passion be applyed vnto vs without any other respect of worke or workes of the law whatsoeuer and in this doctrine the Church of the Romanes was first planted 2. Secondly the same doctrine of S. Paule cutting of and excluding all glory of mans deseruing stayeth onely vpon Gods promise and vpon grace not mans merites vpon mercy not mans labouring or running vpon election and calling not mans willing c. 3. Thirdly the same doctrine casting downe the strength of man and his integra naturalia as the scholes doe terme them concludeth all fleshe vnder sinne and maketh the same destitute of the glory of God 4. Item it maketh manifest difference betweene the law and the Gospell declaring the vse and ende of them to be diuers the one to kill the other to quicken the one to cōdemne the other to iustifie the one to haue an ende and a tyme the other to be perpetuall c. 5. Item the same doctrine of S. Paule as it sheweth a difference betweene the law and the Gospell so it maketh no lesse difference betweene Iusticia Dei and Iusticia propria that is the righteousnes of God and the righteousnes of man abhorryng the one that is man 's owne righteousnes comming by the law and works and embracing the other which God imputeth freely and graciously to vs for Christ his sonnes sake in whom we beleeue 6. Item it wipeth away al traditions and constitutions of men whatsoeuer especially from binding of conscience calling them beggerly elements of this world 7. Likewise it reiecteth and wipeth away al curious subtilities and superfluous speculations knoweth nothing els but Christ onely Crucified which is onely the obiect whereunto our faith looketh 8. Furthermore as the same doctrine of S. Paule defineth al men to be transgressours by disobedience of one Adam though they neuer touched the Aple comming of his stocke by nature so doth it prooue all men to be iustified by the obedience of one though they did not his obedience being likewise borne of him by spirituall regeneration and faith 9. And therfore as all men comming of Adam be condemned originally before they grow vp to commit anye sinne agaynst the law so all men be saued originally being
heard Peter preache Christ receaued straightway the holy Ghost Peter himselfe confessed and for his confession hadde the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole houshold Luc. 19 What a sinner was Mary which had no lesse in her then vij deuils yet because she set her hart and affectiō vpon that person many sinnes were forgiuen her Luc. 7. The right hand theefe how farre was he from all works of the law yet by faith entred he iustified into Paradise the same day with christ Luc. 23. In like maner although the poore Publicane came to the Church with lesse holines after the law yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of fayth Luc. 18 The parable of the prodigal sonne which was lost yet reuiued agayne Also of the lost groat and of the lost sheepe which went astray and was found againe what do these declare but that which is lost by the lawe to be recouered by faith and grace And how oft doe we reade in the Gospels Thy faith hath saued thee c. Iesus seing their beliefe c. He that beleueth in me I will raise him vp in the last day c. Beleue also in me c. He that beleeueth in me hath euerlasting life c. Without me ye can do nothing c. He that is in me c. He that looueth me c. He that heareth me c. He that abideth in me c. He that receaueth me c. Onles ye eate my flesh and drinke my bloud c. That they may receaue remission of sinnes by their faith in me c. Act. 26. To him al the Prophets giue witnes to haue remission of sinnes whosoeuer beleeueth in his name c. Act. 10. He that beleeueth is baptised Mat. vlt. He that beleueth in me shall do the works that I do greater then these c. And likewise in the writings of S. Paule how often doe we heare the name of Christ almost in euery thirde or fourth line where hee still repeateth In Christo Iesu per Christum Iesum Per Iesum Christum Dominum nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius in nomine Domini nostri Iesu Christi c. Beleue saith S Paule to the Iaylor in the Lorde Iesus and thou shalt be saued and thy whole house c. Actes 16. Thus then thou seest as the passion of Christ is onely the efficient or personall cause immediate of our saluation so is faith onely the instrumentall or meane cause that maketh the merits of Christ to vs auaileable For as the Passion of Christ serueth to none but such as do beleue so neither doth faith as it is onely a bare qualitie or action in mans minde it self iustifie vnles it be directed to the body of Christ crucified as to his obiect of whom it receueth all his vertue And therfore these ij must alwayes ioyntly concurre together faith and Christ Iesus crucified As for example when the children of Israel were byd of Moses to looke vp to the brasen Serpent neither could the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnles they had directed their eyes vpon the said Serpent as the only obiect set vp to the same purpose for them to behold So our faith in like case directed to the bodye of Iesus our Sauiour is onely the meanes wherby Christes merits are applied vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this faith is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom 10. Besides this what action or qualitie soeuer is in man either hope charitie or any other kinde of faith and beleeuing be it neuer so true except it apprehend this obiect which is the body of Christ the sonne of God it serueth not to iustification And that is the cause why we adde this particle Onely to faith and say that faith Onely in Christ iustifieth vs to exclude all other actions qualyties giftes or works of man from that cause of iustifying for so much as there is no other knowledge nor gift giuen of God to man be it neuer so excellent that can stand before the iudgement of God to iustification or wherevnto any promise of saluation is annexed but onely this faith lookyng vp to the brasen Serpent that is to the body of Christ Iesus for vs crucified As for example when the Turke sayth that he beleeueth in one liuyng God that made heauen earth his beliefe therin is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iewe saith that he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent merciful iust and true of promise and that he hath elected the seede of Abraham true it is that he beleeueth and yet all this serueth him not because Christ the sonne of God is not ioyned to all And though the said Iew should be neuer so deuout in his prayers or charitable in almose or precise in keeping the law beleeued neuer so stedfastly that he is elect to be saued yet he is neuer the neerer to saluation for all this so long as his faith is not grounded vpon y◠head cornerstone which is the person and body of Christ Iesus the true Sauiour After like sort it may be sayd of the Papist when he saith that he is Baptised and beleeueth in the Father the Sonne and the holy Ghost three persons and one God and also confesseth Iesus Christ to be the sonne of God which died for our sinnes and rose againe for our righteousnes c. his beleife therin is true indede would saue him if he did stay his saluation in this faith and vpon Christ his Sauiour Onely according to the promise and grace of God and go no farther But that he doth not for neither doth he admit Christ onely to be his perfect Sauiour without the helpe of the patrons heades aduocates and mediatours nor yet permitteth his faith in Christ Onely to be the meanes of his iustification but setteth vp other by meanes as hope charitie sacrifice of the Masse confession penaunce satisfaction merites and pardons supposing thereby to worke his iustification before God contrary to the word of promise to the Gospell of grace to the doctrine of S. Paule whereof we shall see more the Lord willing hereafter And thus much of the
saluation contrary to the working of the holy spirite of God And thus the Church of Rome pretending onely the name of Christ and of his Religion is so farre altered from the truth of that which it pretendeth that vnder the name of Christ it persecuteth both Christ his Religion working more harme to the Church of Christ then euer did the open tirants and persecuting Emperours among the heathen not much vnlike herein to the olde Sinagoge of the Scribes and Phareseis who vnder the name of God crucified the sonne of God and vnder pretence of the law fought against the Gospell and vnder the title of Abrahams children persecuted the childrē of Abraham And as they bragging so highly of the Temple of the Lord the Temple of the Lorde did in deede destroye the true Temple of the Lord right so these pretensed Catholikes in these dayes after they haue raysed vppe a Catholike Churche of their owne and haue armed the same with lawes and haue gathered vnto them a power of Priestes Prelates Abbats Priors of religious men of Cardinals and also of secular Princes to take their part now vnder the name of the Catholicke Church they persecute the true Catholike church and coloring their procedings still with In nomine Domini most cruelly they put to death which die pro nomine Domini condemning them for heretikes schismatikes and rebles not which deny any part of the creede which they themselues professe nor such whome they can conuince by any Scripture but onely such which will not ioyne wyth their errours and heresies contrary to the honour of God and truth of his worde And lest any should thinke this that we here protest against the corrupt errours manifold deformities of this latter Church of Rome to proceede of any raucor or affection rather then grounded of necessary causes and demōstrations euident my purpose is by the Lordes leaue to take herein some litle paine that as I haue collected a litle before the summe cōtents of S. Paules doctrine where with the old Church of Rome was first seasoned and acquainted so now as in a like summary table to discrye the particular braunches and contents of the Popes doctrine now set foorth to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is betwene the church of Rome that now is and the church of Rome that then was planted by the Apostles in the primitiue time And to the ende to open to the simple reader some waye whereby he may the better iudge in such matters of doctrine not be deceaued in discerning truth from errour first we wil propound certeine principles or general positions as infallible rules or truthes of the Scripture wherby al other doctrines opinions of men being tried and examined as in the touchstone may the more easely be iudged whether they be true or cōtrary whether they make agaynst the scripture or no. ¶ Certeine Principles or generall verities grounded vpon the truth of Gods word ¶ The first principle 1. AS sinne and death came originally by the disobedience of one to all men of his generation by nature so righteousnes and life come originally by the obedience of one to all men regenerated of him by faith Baptisme Rom. 5. ¶ The 2. Principle 2. The promise of God was freely giuen to our first parentes without their deseruing that the seede of a woman should breake the Serpents head Gen. 3. ¶ The 3. Principles 3. Promise was giuen freely to Abraham before he deserued any thing that in his seede all nations should be blessed Gen. 12. ¶ The 4. Principle 4. To the worde of God neither must wee adde nor take from it Deut. 4. ¶ The 5. Principle 5. He that doth the workes of the law shall liue therein Leuit. 18. Gal. 3. ¶ The 6. Principle 6. Accursed is he which abideth not in euery thing that is written in the booke of the law Deut. 27. Gal. 3. ¶ The 7. Principle 7. God onely is to be worshipped Deut. 6. Luc. 4. ¶ The 8. Principle 8. All our righteousnes is like a defiled cloth of a woman Esay 64. ¶ The 9. Principle 9. In all my holy hill they shall not kill nor slay saith the Lord. Esay 11.65 ¶ The 10. Principle 10. God loueth mercy and obedience more then sacrifice Osee. 6.1 Reg. 15. ¶ The 11. Principle 11. The lawe worketh anger condemneth and openeth sinne Rom. 3. ¶ The 12. Principle 12. The end of the law is Christ to righteousnes to euery one that beleueth Rom. 10. ¶ The 13. Principle 13. Whosoeuer beleeueth and is Baptised shall be saued Mat. vlt. ¶ The 14. Principle 14. A man is iustified by faith without workes freely by grace not of our selues Gal. 2. Ephes. 2. ¶ The 15. Principle 15. There is no remission of sinnes without bloud Heb. 9 ¶ The 16. Principle 16. Whatsoeuer is not of faith is sinne Rom. 14. without faith it is impossible to please God Heb. 11. ¶ The 17. Principle 17. One Mediatour betweene God man Christ Iesus 1. Tim. 2. he is the propitiatiō for our sinnes 1. Iohn 2. ¶ The 18. Principle 18. Who soeuer seeketh in the law to be iustified is fallen from grace ¶ The 19. Principle 19. In Christ be all the promises of God Est Amen 2. Cor. 1. ¶ The 20. Principle 20. Let euery soule be subiect to superiour powers gyuyng to Caesar that which is Cesars to God that which is Gods Rom. 13. These principles and infallible rules of the Scripture as no man can denie so if they be granted the doctrine thē of the Popes Church must needes be found not to be Catholike but rather full of errours and heresies as in the sequele folowing remaineth more expressely and particularly by the grace of Christ to be conuinced ¶ Here foloweth a Summary collection of the errours heresies and absurdities conteyned in the popes doctrine contrary to the rules of Gods vvord and the first institution of the Church of Rome Of Faith and Iustification FIrst as touching the onely meanes and instrumentall cause of our iustificatiō wherby the merits of Christes Passiō be applied to vs made ours ye heard before how S. Paule onely ascrybeth the same to faith as appeareth by all his letters especially to the Romanes Where he excluding al kind of works ascribeth al our saluation iustification righteousnes reconciliation and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising whereby the merites of Christes passion they saye are applyed to vs and made ours to the putting away of sinnes and for our iustification as hope charitie sacrifice of the Masse auricular confession satisfacion merits of Saintes and holy orders the
and thieues like vnto himselfe against the Church But the Apostle renting his garmēts and with great lamentation said I haue lett a good keper of my brothers soule Get me a horse and let mee haue a guide with me which being done his horse and man procured hasted from the Churche as much as he could and comming to the same place was taken of theeues that watched But he neyther flying nor refusing sayd I came for this same cause hither lead me sayd he to your captayne So he being brought the captaine all armed fiercely begā to looke vpon him And eftsoones comming to the knowledge of him was stroken with confusion and shame and began to flie But the olde man followed him as much as he might forgetting his age and crying My sonne why doest thou flie from thy father an armed man from one naked a yong man from an olde man Haue pitie on me my sonne and feare not for there is yet hope of saluation I will make an answer for thee vnto Christ I will dye for thee if neede be as Christ hath died for vs. I will giue my life for thee beleeue me Christ hath sent me He hearing these things first as in a mase stood still and therewith his courage was abated After that he cast downe his weapons by and by he trembled yea and wept bitterly and comming to the old man embraced him and spake vnto him with wepyng as well as he could beyng euen then baptised a fresh with teares only his right hand beyng hid and couered Then the Apostle after that he had promised and firmly ascertained him that he should obtain remission of our Sauiour and also prayed falling downe vpon his knees kissed his murdering right hand which for shame he durst not shew before as now purged through repentaunce brought him to the congregation and when he had prayed for him with continuall prayer and daily fastings and had comforted and confirmed his mynde with many sentences went not from him as the author reporteth before he had restored him to the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection Moreouer the foresayd Irenaeus in Lib. 3. cap. 3. and Eusebius Lib. 3. cap 28. and Lib. 4. cap. 14. prosecuting the historie of Iohn declare in these wordes saying that there were certaine which heard Policarpus say that Iohn the disciple of our Lord goyng into Ephesus to be washed seyng Corinthus within he leaped out of the bathe vnbathed because he feared the bathe should haue fallen seing that Cerinthus an enemy to the truth was within Such feare had the Apostles saith Irenaeus that they would not communicate a word with them that adulterate the truth And forasmuch as we are here in hand with the story of Iohn the blessed Euangelist commeth in matter and occasion not geuē by him but takē of other of a great doubt and difficulty such as hath occupied all the Catholike subtile illuminate and seraphicall Doctors of the Popes Catholike Church these 500. yeares The difficultie is this that for so much as auricular confession hath bene is yet receiued in the Popes Catholike Church for an holy and necessary Sacrament extending vniuersally to al singular creatures Christian. Here then riseth a question who was our Ladies confessour or ghostly father But that is decreed and confessed with full consent of all the Catholikes to bee S. Iohn Whosoeuer denieth or doubteth of this is straight wayes ipso facto an heretike This then so determined ariseth an other question or doubt that seeyng our Lady was without all originall sinne and also actuall or mortall what need then had she of any Confessour or what should she confesse vnto him For if she had confessed any sinne when she had none then had she made herselfe a lyer so had sinned in deede Here therefore gentle Reader in this perplexitie these our illuminate Doctours stād in neede of thine ayde to helpe at a pinch Magnus Albertus the great diuine denieth not but that she in deede although most pure yet was confessed to her ghostly father to keepe the obseruances of the law appointed for such as had that neede which she had not And therfore sayth he necessary it was that she should confesse with mouth But then here is to be asked what did she say in her confession when she had nothing to confesse To this Albertus aunswereth agayne and telleth vs plainely what she sayd in her confessiō which was this that she had receiued that great grace not ex condigno that is not of any dignitie of her own but yet notwithstanding of congruitie And this was it sayth Albert that she sayd in her confession Albert cap. 74. super Euang Missus est c. Moreouer to helpe this case out of all doubt commeth in famous Thomas of Watring thus looseth the knot much after like effect saying that as Christ although he did owe nothing to the law yet notwithstanding receiued he Circumcision to geue to other example of humilitie and obedience In like maner would our Lady shew her selfe obedient to the obseruaunce of the law albeit there was no cause why she had any neede thereof And thus hast thou gentle Reader this doubtful questiō mooued and soluted to the intent I would reueale to thee some part of the deep diuinitie of our Catholike Maisters that haue ruled and gouerned the Church in these their late Popish dayes But breaking of this matter to returne againe where we left that is to this foresayd 2. persecutiō vnder Domitianus In which persecution besides these afore mentioned and many other innumerable godly Martyrs sufferyng for the like testimonie of the Lord Iesus was Flauia the daughter of Flauius Clemens one of the Romaine Consuls which Flauia with many other was banished out of Rome into the Isle Pontia for the testimony of the Lord Iesus by the Emperour Domitianus Euseb. Lib. 3. This Domitianus feared the comming of Christ as Herode did therefore commaunded them to be killed which were of the stocke of Dauid in Iewry There were remaining aliue at that tyme certayne of the Lordes kindred which were the nephewes of Iude that was called the Lordes brother after the flesh These when the Lieuetenāt of Iewry had brought vp to Domitian to be slayn the Emperour demaunded of thē whether they were of the stocke of Dauid which when they had graūted he asked againe what possessions and what substaunce they had They aūswered that they both had no more betweene them in all but xxxix acres of grounde how they gat their liuing sustained their families with the hard labours of their hādes shewing forth their hands vnto the Emperor being hard and roughworne with labours to witnes that to be true which they had spoken Then the Emperour inquiring of them concerning the kingdome of Christ what maner of kingdome it
multitude for the causes aboue specified did not cease to disquiete and afflict the quiet people of God impuâ—ing and ascribing to the Christians whatsoeuer misfortune happened contrary to their desires Moreouer inuentyng agaynst them all false crimes and contumelies wherein to accuse them By reason whereof diuers there were in sundry places much molested and some put to death albeit as it is to be supposed not by the consent of the Emperour who of nature was so mylde and gentle that either he raysed vp no persecution agaynst the Christians or els he soone stayed the same beyng mooued As well may appeare by his letter sent doune to the countreys of Asia the tenor whereof here insueth The Epistle of Antoninus Pius to the Common of Asia EMperour and Caesar Aurelius Antoninus Augustus Armenicus Pontifex Maximus Tribune eleuen tymes Consull thrise vnto the commons of Asia greeting I am very certayne that the Gods haue a care of this that they which be such shall be knowen and not lye hid For they doe punish them that will not worship them more then you which so vexe and trouble them confirming thereby the opinion which they haue conceaued and doe conceaue of you that is to bee wicked men For this is their ioy and desire that when they are accused rather they couet to dye for their God then to lyue Whereby they are Victorers and doe ouercome you geuing rather their lyues then to bee obedient to you in doyng that which you require of them And here it shall not be inconuenient to aduertise you of the Earthquakes which haue and doe happen among vs that when at the sight of them you tremble and are afraide then conferre your case with them For they vpon a sure confidence of their God are bolde and fearelesse much more then you who in all the tyme of this your ignoraunce both doe worship other Gods and neglect the Religion of immortalitie and such Christians as worship him them you doe driue out and persecute them vnto death Of these and such like matters many Presidents of our Prouinces did write to our father of famous memorie heretofore To whome he directed his aunswere agayne willing them in no case to molest the Christians except they were found in some trespasse preiudiciall against the Empire of Rome And to me also many there be which write signifiyng their mind in like maner To whome I haue aunswered againe to the same effect and maner as my father did Wherefore if any hereafter shall offer any vexatioÌ„ or trouble to such hauing no other cause but onely for that they are such let him that is appeached be released and discharged free yea although he be founde to bee such that is a Christian and let the accuser sustaine the punishment c. This godly Edict of the Emperour was proclaymed at Ephesus in the publique asseÌ„bly of all Asia wherof Melito also Byshop of Sardis who florished in the same tyme maketh mention in his Apologie written in defence of our doctrine to M. Antoninus Verus as hereafter Christ willing shall appeare By this meanes then the tempest of persecution in those daies began to be appeased through the mercifull prouidence of God which woulde not haue hys Church vtterly to be ouerthrowne though hardly yet to growe * The fourth Persecution AFter the decease of the foresayd quiet and milde Prince Aurelius Antonius Pius who among all other Emperours of that tyme made the most quiet end followed his sonne M. Antoninus Verus with Lucius his brother about the yeare of our Lord .162 a man of nature more sterne and seuere And although in study of Philosophy in ciuile gouernement no lesse commendable yet to ward the Christians sharpe and fierce by whome was moued the fourth persecution after Nero. In whose tyme a great number of them which truely professed Christ suffered most cruel tormentes and punishments both in Asia and in Fraunce In the number of whome was Policarpus the worthy Bishop of Smyrna Who in the great rage of this persecution in Asia among many other most constant Saintes was also Martyred Of whose end and Martyrdome I thought it here not vnexpedient to coÌ„mit to history so much as Eusebius declareth to be taken out of a certaine letter or Epistle written by them of hys owne Churche to the brethren of Pontus the tenor of which Epistle here followeth The congregation which is at Smyrna to the congregation which is at Philomilium and to all the congregations throughout Pontus mercy to you peace and the loue of God our father and of our Lord Iesu Christ be multiplied Amen We haue written vnto you brethren of those men which haue suffred Martyrdome and of blessed Polycarpus which hath ended and appeased this persecutioÌ„ as it were by the shedding of his own bloud And in the same epistle before they enter into farther matter of Polycarpus they discourse of other Martyrs describing what patience they abode and shewed in suffring their torments which was so great and admirable saith the Epistle that the lookers on were amased seeing and beholding how they were so scourged and whipped that the inward vaynes arteries appeared yea euen so much that the very intrailes of their bodies their bowels and members were seen after that were set vpon sharp shels taken out of the sea edged and sharpe and certaine nailes and thornes for the Martyrs to go vpon which were sharpned and pointed called Obelisci Thus suffred they all kind of punishment and torment that might be deuised and lastly were throwne vnto the wild beasts to be deuoured But especially in the foresayd Epistle mention is made of one Germanicus how he most woorthily perseuered and ouercame by the grace of God that feare of death which is ingraffed in the common nature of all men whose notable patience sufferaunce was so notable that the whole multitude wondring at this beloued Martyr of God for this his so bold constancie and also for the singular strength and vertue proceeding of the whole multitude of the Christians began sodenly to cry with a loud voyce saying destroy the wicked men let Polycarpus be sought for And whilest a great vprore and tumult began thus to be raised vpon those cries A certaine Phrigian named Quintus lately come out of Phrigia who seyng and abhorring the wilde beasts and the fierce rage of them of an ouer light mynd betrayed his own safetie For so the same letter of him doth report that he not reuerently but more malipertly then requisite was together with others rushed into the iudgement place and so being takeÌ„ was made a manifest example to all the beholders that no man ought rashly and vnreuerently with such boldnesse to thrust in himself to entermeddle in matters wherwith he hath not to do But now we will surcease to speake more of them and returne to Polycarpus of whome the foresayd letter consequently declareth
olde writees it appeareth not that Philippus or any other of that name was Bishop of Alexandria during this time signified by Bergomensis Although in some other later writers as Equilinus Antoninus and Bergomensis I finde a certaine historye of one Philippus President of Alexandria about the same tyme of Valerian and Galienus elected by the Emperour and Senate of Rome to gouerne those quarters where he was at length conuerted to the christian faith and after made Priest or Bishop as they saye of Alexandria but that not to be so the testimony of auntient writers doth refell The history of this Philippus witnessed in our later Chronicles is this Philippus being promoted to the Presidentship of Alexandria came downe with his wife Claudia and his two sonnes Auitus and Sergius and with his daughter named Eugenia of the which Eugenia a long history full of straunge and prodigious miracles is written of Antoninus other wherof many things I will cut of and brieflye touche the effect of the storye leauing to the iudgement of the reader the credit of mine authors as he shall see cause Thys Eugenia daughter of Philippus being of singular beautie and diligently brought vp by her parentes in the studie of science and learnyng was by occasion of hearyng Christians reduced and brought vp to Christianitye with two other Eunuches her Schoolefellowes called Prothus and Hiacynthus wyth whome shee takyng counsaile vpon occasion whether to auoyde the daunger of persecucion or refusing to marry wyth a Pagane vnknowne to her parents and fryendes dyd flee awaye and because the more boldlye shee might resort to heare the readynges of Helenus then an aged Byshoppe and of others chaunged her selfe into mans apparell and named her selfe Eugenius vnder the whiche name she was at length admitted vnto a certayne Monastery or a societie of christians in the suburbes of Alexandria although I hardly beleeue that any Monasterye of Christians was then in the suburbes of Alexandria permitted where also at the last for the excellencye of learnyng and vertue shee was made head of the place Here by the waye I omit the myracles of the foresayde Helenus Byshoppe as the story saith of Hierapolis howe he caried burning coales in his lap how he adueÌ„tured himself to goe in the burning fyre to resell wicked Zereas a Pagane remaining in the same vnburned Here also I omit the careful search of her parents for her and of the answere of the Pythonisse againe vnto them that she was taken vp to the heauen among the Goddesses I omit moreouer the miracles done by the sayde Eugenia in healyng the diseases and sicknesses or such as came to her c. The story proceedeth thus Among other which were by this Eugenius cured restored there was a certaine Matrone of Alexandria named Melancia who after she had vsed the helpe and acquaintaunâ— of Eugenius supposing her to be a man fell into an inordiâ—ate loue sekyng by al meanes how to accomplish the lust of her concupiscence In so much that in her daily visiting of her at length she began secretly to breake her mind and to entise her to her ludenes Eugenius contrary exhorted her to vertue honesty shewing her the miseries of this life and the peryll of that folly Melancia seeing that by no meanes shee would be allured nor by force drawen to her desire fearyng moreouer that she in detecting of her would bringe her to shame beginneth first to make an outcry of Eugenius declaring howe that she went about corruptly to defloure her so presented her accusation before Philippus the President as well against Eugenius as also against the rest of that company This matter being heard and the woman well knowen the crime began to seeme suspitious and so much the more because it was obiected against the Chrystians By reason whereof Eugenius with her felow Chrystians was now not only in great hatred but also in dauÌ„ger of present death and destruction Then Eugenius purging herselfe her honesty although with sufficient probation yet notwithstanding perceiuing that it coulde take no place what so euer she said and seeing no time now to dissemble any longer for the daunger as well of her owne selfe as specially of her brethren which troubled her more desired of the Iudge place and time to make manifest to him the truth and so shewed her selfe what she was and how she was his daughter the other to be Prothus Hiacinthus the two Eunuches her schoolefelowes vtteryng moreouer to him and to her brethreÌ„ the cause of her departing from them At the narration whereof Philippus her father and her two brethren comming to the knowledge of her conceaued no litle ioy in receauing their Eugenia againe whom they thought had bene lost No lesse gladnes was among the people to see the euidence of the matter so plainely to try out the truth of the one the falsenes of the other Wherat the malignant accuser was to double shame coÌ„founded first for her dishonesty falsly cloked secondly for the vntruth of her accusation openly detected Bergomensis addeth moreouer that the said accuser was stricken presently with lightning Thus Eugenia trying her honestly to her parents friends not onely was receaued of them againe but also by the grace of the Lord working with her in the space of time did win theÌ„ to Christ. Wherby Philippus the father of her by nature now by grace was begotteÌ„ of his own daughter to a more perfect life whoÌ„ once he thought to haue bene lost not only he fouÌ„d againe but also with her found his own soule his own life which before he had lost indeede This Phillippus sayth the storye was made afterwarde Bishop of Alexandria and there suffered Martyrdome Concerning whose Martyrdome I denye not but it may be true but that he was byshop of Alexandria that cannot be admitted as is before sufficiently prooued out of Eusebius and other auncient historicians Lykewyse it is sayd that Eugenia after the Martyrdome of her father returning to Rome with Prothus and Hiacinthus by occasion of conuertyng Basilla who shoulde haue bene maried to a Pagane husband and was then beheaded to the Christian faith was assayled wyth sundrye kinds of death first being tied to a great stone cast into Tyber where she was caried vp from drowning theÌ„ put in the hoate bathes which were extincted and she preserued afterward by famishment in prison where they saye she was fed at the hande of our Sauior all which Legendary miracles I leaue to the Reader to iudge of them as shal seeme good vnto him At last the story sayeth she was with the sword beheaded Antonin Bergom Ado. And because in this prent history mention was made of Helenus whom Antoninus with his fellowes noteth to be the byshop of Hierapolis here is to be vnderstoode obserued by the way that as Philippus in the foresaide history is falsly
with the rest of the multitude and perswading them what they should do and what had bene obteined for theÌ„ caused them to void the citie and not onlie them but also a great number of other mo who perswaded by him vnder that preâ—ence changing themselues in womens apparell or faming some impotencie so escapeh out of the citie At whose comming out Eusebius on the other side was readie to receiue them and refreshed their hungrye and pined bodies whereby not onelye they but the whole Citye of Alexandria was preserued from destruction Eusebius lib. 7. cap. 32. By this little historie of Eusebius and Anatholius described in the vij booke of Eusebius cap. 32. and briefly here set foorth to thee gentle Reader thou mayest partly vnderstande the practise of the Prelates what it was in those daies in the church which was then onlie imploied in sauing of life and succouring the common weales wherein they liued as by these two godly persons Eusebius and Anatholius may wel appeare Unto the which practise if we compare the practise of our latter prelates of the church of Rome I suppose no little difference will appeare The next Emperour to Florianus as is said was Marcus Aurelius Probus a Prince both wise and vertuous and no lesse valiant in martial affaires as fortunate in the successe of the same During his time we reade of no persecution greatly stiring in the church but much quietnes as well in matters of religion as also in the common wealth In so much that after his great and manye victories such peace ensued that his saying was there needed no more souldiers seing there were no moe enimies to the coÌ„mon wealth to fight against It was his saying also that hys souldiers nede not to spend corne and victuale except they laboured to serue the common wealth And for the same cause he caused his souldiers to be set a worke about certayne mountaynes in Syrinia in Messia to be planted with vines and not so much as in winter suffered them to be at rest therfore by them at length he was slayne after he had reigned the space of vj. yeres and 4. moneths an 284 Eutrop. Carus with his two sonnes Carinus and Numerianus succeeded next after Probus in the Empire the raygne of which Emperors continued in all but iij. yeares Of the which three first Carus warring agaynst the Persians was slayne with lightning Of Numerianus his sonne beyng with his father in his warres against the Persians we finde much commendation in Eutropius Vopiscus and other writers which testified to him to be a valiaunt warriour an eloquent orator as appeared by his declamatioÌ„s and writinges sent to the Senate Thirdly to be an excellent Poet. This Numerianus sorrowing lamentyng for the death of hys father through immoderate weeping fell into a great sorenes of his eyes by reason whereof he keping close was slaine not long after of his father in lawe named Aper who traiterously aspiring to the Empire dissnnuled his death with a false excuse to the people asking for him saying for the payne of his eyes he kept in from the wind and weather til at length by the stinch of his body being caried about his death was vttered In the life of this Emperor Carus aforesaide written by Eutropius in the later edition set forth by Frobenius I finde whiche in other editions of Eutropius doth not appeare that Numerianus the sonne of this Carus was he that slewe Babylas the holye Martyr whose history before wee haue comprehended But that seemeth not to be like both by the narration of Chrysostome and also for that Vrspergensis declaryng the same hystorie and in the same wordes as it is in Eutropius saith that it was Cyrillus whome Numerianus killed the story whereof is this what time Carus the Emperour in his iourney going toward the Persians remayned at Antioche Numerianus his sonne would enter into the church of the christians to view and behold their misteries But Cyrillus their bishop would in no wise suffer him to enter into the church saying that it was not lawfull for him to see the misteries of God who was polluted with sacrifices of Idoles Numerianus full of indignation at the hearing of these words not suffering that repulse at the hands of Cyrillus in his fury did slay the godlye Martyr And therefore iustly as it seemed was he himselfe slayne afterward by the hands of Aper Thus Carus with his sonne Numerianus being slaine in the East partes as is declared Carinus the other sonne raigned alone in Italye where he ouercame Sabinus striuyng for the Empire and raigned there with much wyckednes till they returning home of the army againe from the Persians who then set vp Dioclesian to be Emperor by whome the foresayde Carinus for the wickednes of hys life being forsaken of his host was ouercome at length slayne with the hande of the Tribune whose wyfe before he had defloured Thus Carus with his two sonnes Numerianus and Carinus ended their liues whose raigne continued not aboue three yeares All this meane space we reade of no great persecution stirring in the Church of Christ but was in meane quiete state and tranquilitie vnto the xix yeare of the raigne of Dioclesian So that in counting the time from the latter ende of Ualerian vnto this foresaid yeare of Dioclesian the peace of the church which God gaue to his people semeth to continue aboue 44. yeares During the which tyme of peace and tranquilitie the church of the Lord did mightely increase and florish so that the more bodies it lost by persecution the more honor and reuerence it wan daily among the Gentiles in al quarters both Grekes and barbarous in so much that as Eusebius in his vij booke describeth amongst the Emperours themselues diuers there were which not onely bare singular good will and fauor to them of our profession but also did commit vnto them offices regiments ouer countries and nations so well were they affected to our doctrine that they priuileged the same with liberty and indemnitie What needeth to speake of them which not only liued vnder the Emperors in libertie but also were familiar in the court with the Princes themselues entertained with great honour and speciall fauour beyond the other seruitures of the court as was Dorotheus with his wife children and whole family highly accepted aduaunced in the palace of the Emperour Also Gorgonius in like maner with diuers other mo who for theyr doctrine learning which they professed were with theyr Princes in great estimation In like reuerence also were the bishops of cities and Diocesse with the Presidentes and rulers where they liued who not onely suffered theÌ„ to liue in peace but also had them in great price and regarde so long as they kept themselues vpright and continued in God his fauour Who is able to number at that time the mighty
subiect In the which Parliament time was prefixed for taking their iourney which shoulde be after the feast of S. Iohn Baptist the next yeare insuing Also they that were croysed were sworne to persist in their purpose and sentence of the popes great curse denouÌ„ced to all them that went from the same Parisiens fol. 211. Furthermore for the better speede in his iourny the king through al his realme caused it to be proclaimed that if any marchaÌ„t or other had bene iniured at any time by the kings exactours either by oppression or borowing of money let him bring foorth his bil shewing how or wherein and he should be recompensed At which time William Longspatha a worthy warriour with the Bishop of Worcester and certain other great men in the Realme of England mooued with the example of the Frenchmen prepared themselues likewise to the same iourney The next yere after thys ensuing which was 1248. the French king yet still remaining in hys purposed iourney Lady Blanche hys mother also the Byshop of Paris hys brother with the Lordes of his counsaile other nobles and his speciall frends aduertised him with great perswasions to alter hys minde touching that so aduenturous and so daungerous a iourney for that his vow sayd they was vnaduisedly made and in time of his sicknesse when hys minde was not perfectly stablished and what ieoperdies might happen at home it was vncertaine the king of England being on the one side the Emperor on the other side and the Pictauians in the middest so fugitiue and vnstable and as concerning his vow the pope shuld frendly dispense with him considering the necessitie of his realme and weakenesse of his body Besides all thys his mother vppon her blessing required him hys brethren of all loues desired him to stay at home and not in his person to adueÌ„ture other might be sent in his roume with no lesse furniture to atchieue that enterprise and to discharge him of his vow especially seeing at the making thereof his senses were feeble hys body weake and reason through sicknesse and very death almost decaied To whome the K. againe for so much sayde he as you say that for feeblenes of my senses I tooke this vow vpon me loe therfore as you here wil me I lay downe the crosse that I tooke and putting his hand to his shoulder tare of the badge of the crosse saying to the Byshop here syr I resigne to you the crosse wherew t I was signed At the sight wherof there was no smal reioysing to all that were there present To whome the king then both altering his countenance and hys speach thus spake My frendes sayde he whatsoeuer I was then in my sicknes now I thaÌ„ke god I am of perfect sense and reason souÌ„d and now I require my crosse again to be restored vnto me Saying moreouer that no bread shuld come in his head before he were recognised again with the same crosse as he was before At the hearing whereof al there present were astonied supposing that God had some great matter to worke and so mooued no moe questions vnto him Upon this drewe nie the feast of Iohn Baptist which was the time set for the setting foorth And nowe being in a readines the king in few dayes after was entring his iorney But yet one thing lacked For the King perceiuing the mortal variance betwene the pope and good Frederick the Emperour thought best first before his going to haue that matter appeased wherby his way both might be safer through the Emperours countries and also lesse ieoperdy at home after hys departure and therefore vpon the same tooke first his way to Lyons where the Pope was partly to take his leaue but most especially to make recoÌ„cilement betwene the Emperour and the Pope Where is to be noted by the way that as touching the good Emperour there was no lette nor staie Who rather sought all meanes how to compasse the popes fauor neuer could obteine it In so much that before he shuld be excommunicated in the Councel of Lyons he not onely answered sufficiently by Thadeus his atturney discharging himselfe against whatsoeuer crimes or obiections could be brought against him but so farre humbled himselfe to the Pope and the Councell that for all detriments damages losses or wrongs done of hys part what amendes soeuer the Pope could or would require he would recompence it to the vttermost This would not be taken Furthermore if the Pope hee sayde coulde not abide his tarying in his owne dominions and Empire he wold goe fight against the Saracens and Turkes neuer to returne into Europe againe offering there to recouer lands kingdomes whatsoeuer did at any time belong to Christendome so that the Pope onely would be contented that Henry his sonne which was then nephew to king Henry here in England should be Emperour after him Neither could this be admitted Then he offered for trueth of hys promise to put in the French king and the king of England to be his Suerties or els for triall of his cause to stand to their award and arbitrement Neither would that be graunted At least he desired that he might come himselfe and answere before the councell But the proude Pope in no case would abide that saying that he did not yet finde himselfe so ready and meete for Martyrdome to haue hym to come thether to the Councell for if he did he would depart himselfe c. Ex Math. Paris fol. 187. An. 1245. This obstinate rancor and deuiâ—ish malice of pope Innocent and hys predecessour against that valiant Emperor and against the Grecians what disturbance and mischiefe it wrought to the whole Churche what strength it gaue to the Saraceus and Tartarians howe it empaired Christian concorde and weakened all Christen lands not only the host of the French king did finde shortly after but christendome euen to this day may and doth feele and rue Neither can in stories be founde any greater cause which first made the Turks so strong to get so much grouÌ„d oner christendom as they haue then the pestileÌ„t working of this pope in deposing excommunicating this worthy Emperour For as there was neuer no Emperour of long time which more victoriously preuailed in bridling and keping vnder these enemies of Christ or would haue done more against them then the said Fred. if he might haue ben suffered so after the deposing excommunicating of him when the French king neither woulde abide at home as he was counselled neither was yet able wtout the help of other to withstand the force and multitude of the sayd SaraceÌ„s and Tartarians being now ioyned together neither yet could the Emperour be suffered by the pope to rescue the king it followed thereof that the good king being taken prisoner all his army destroied the Turkes thereupon got such a hand and such a courage against the Christians that euer since
woulde geue so impudent an attempt to the blinding and deceiuing of all posterityes inserting for grounded truthes and holy decrees such loude lyes and detestable doctrine what may be thought of the rabble of the rest of writers in those dayes what attemptes hope of gayne might cause them to worke By whom and such like is to be feared the fasifying of diuers other good workes now extant in those perillous tymes writtē Thus when the Bishops had once wrested this autoritie out of the Emperours handes they then so fortified armed thēselues and their dominion that although afterwardes Fredericke the first graundfather vnto this good Emperor Fredericke the second as also Ludouicus Boius and Henricus Lucelburgensis as men most studious and carefull for the dignities of the Empire vnfeined louers and maintainers of the vtilitie of the commō weale and most desirous of the preseruatiō and prosperity of the Church did all their indeuors with singular wisedome strength as much as in them lay to recouer agayne from the byshop of Rome this the authoritie of the Imperiall iurisdiction lost most cruelly wickedly abusing the same to the destruction both of the Empyre vndoyng of the cōmon wealth and vtter subuersion of the Churche of God yet coulde they not be able to bryng the same to passe in those darck and shadowed tymes of peruerse doctrine and errours of the people and most miserable seruitude of ciuile Magistrates The same and like priuilege also in the election of theyr bishops Prelates and disposing of Ecclesiasticall offices as the Emperour of Rome had euery Prince and king in theyr seuerall dominions had the like For by the decree of the Councell of Tolerane which in the 25. canon and 63. distinction is mentioned the authoritie of creating and chusing byshops and Prelates in Hispane was in the power of the king of Hispane The like also by the Histories of Clodoueus Carolus Magnus Ludouicus nonus Philippus Augustus Philippus pulcher Carolus 5. Carolus 6. Carolus 7. Kinges of Fraunce is apparaunt and well knowne that all these kinges had the chiefe charge and gouernement of the French Church and not the byshops of Rome And by our English historyes also as you heard it is manifest that the authoritie of chusing ecclesiasticall ministers and byshops was alwayes in the kings of Englād till the raygne of king Henry the 1. who by the labour and procurement of Anselmus Archb. of Cant. was depriued and put from the same Also the Princes of Germany and electors of the Emperor till the tyme of Henry the 5. had all euery Prince seuerally in his owne dition and Prouince the same iurisdiction and prerogatiue to geue dispose ecclesiasticall functions to their Prelates at theyr pleasure and after that it appertayned to the people and prelats together And how in the raigne of Fridericke the Prelates gate vnto themselues alone this Immunitie Ioannes Auentinus in his 7. booke of the Annales of the Boiores doth describe Also it is probable that the kinges of Sicilia had the same facultie in geuing and disposing their Ecclesiasticall promotions and charge of churches Andreas de Istmia ad 1. constit Neap. nu 12. And that because Fridericke defended him against the tyranny of the bishop of Rome therfore as Fazellus sayth he was excommunicated of Honorius But that Platina and Blondus allege other causes wherfore he was excommunicate of Honorius I am not ignorant Howbeit he that will compare theyr writings with others that write more indifferently betweene Honorius and hym shall easily finde that they more sought the fauor of the Romayn bishops then to write a veritie But now agayne to the history of Fridericke Nicholaus Cisnerus affirmeth that whilest Friderike the Emperour was in Sicilia hys wife Constantia dyed at Catrana or Catana In the meane time the Christians which was a great nauy sayled into Egipt and tooke the citie Heliopolis commonly called Damatia and long ago named Pelucinum beyng in good hope to haue dryuen Sultanus the Sowdā out of Egipt had a great marueilous ouerthrow by the conueiyng of the water of the floude Nilus which then ouerflowed into their Campe were sayne to accord an vnprofitable truce with the Sowldane for certayne yeares and to deliuer the citty agayne and so departing out of Egipt were faine to come to Acone and Cyrus to the no small detriment and losse of the Christian army Wherupon king Iohn surnamed Brennus being king of Ierusalem arriued in Italy and prayde ayd of the Emperor agaynst his enemies in whō he had great hope to finde remedy of the euils and calamities before declared and from thence he went to Rome to the Pope declaring vnto him the great discomfite and ouerthrow past as also the present peril and callamitie that they were in desiring also hys ayd therin By whose meanes as Cisnerus sayth the Emperour was reconciled agayne to the Pope and made friendes together to whome also king Iohn gaue Ioell his daughter in maryage which came of the daughter of Conradus King of Ierusalem and Marques of Mounte Ferrat with whome he had for dowry the inheritaunce of the kingdome of Ierusalem as right heyre thereunto by her mother By whome also he atter obteyned the kingdome of Naples and Sicill and promised that with as much expedient speede as he might he would prepare a power for the recouery agayne of Ierusalem and be there himselfe in proper person whiche thinge to doe for that vppon diuers occasions he deferred whereof some thinke one some an other Honorius vnto whome he was lately reconciled purposed to haue made agaynst hym some great and secrete attempt had hee not bene by death before preuented vppon whome were made these Uerses O pater Honori multorum nate dolori Est tibi decori viuere vade mori After whom succeeded Gregorius the 9. as great an enemy to Frederike as was Honorius whiche Gregory came of the race whom the Emperor as before ye heard condemned of Treason which they wrought against him This Gregory was scarcely setled in hys Papacy when that he threatned hym that greatly with excommunication vnlesse he woulde prepare hymselfe into Asia according to hys promise as ye heard before to king Iohn And what the cause was why the Pope so hastened the iourney of Frederike into Asia you shall heare hereafter In effect he could not wel bring that to passe which in his mischieuous minde he had deuised vnlesse the Emperour were farther from him Notwithstanding Fredericke it shoulde seeme smelling a ratte or mistrusting somewhat as well he might alledged diuers causes and lets as lately and truely he dyd to Honorius Fazellus a Sicilian writer sayth that the special cause of the Emperors stay was for the oathe of truce and peace during certayne yeares whiche was made betweene the Saracens and Christians as you heard which tyme was not yet expired The same
treasure to the wasting of ecclesiastical liuings to the withdrawing of diuine seruice almose hospitalitie and other acceptable workes and to the daily increase of all mischiefes Wherfore in person and by hys owne month the king required the whole estate to prouide here of due remedy To be noted finally in thys parliament of the 38. yere that the Acte of prouisors brought in thys parliament although in the printed copy cap. 1.2.3.4 doth agree with the recorde in maner yet in the saide recordes vnprinted are moe biting wordes against the Pope a mysterie not to be knowen of all men Notes of the 40. yeare of king Edward the third IT followeth moreouer in the sayd Acts of king Edward the 3. and in the 40. yere of his raigne an other Parliament was called at Westminster the 3. of May. An. 1366. the Bishop of Ely being Lord Chauncelour and speaker Who in the 2. day of the sayd assembly in the presence of the King Lordes and commons declared howe the day before generally they vnderstoode the cause of thys their assembly and now more particularly shuld vnderstand the same specially howe that the king vnderstode y◠the Pope for the homage which K. Iohn made to the sea of Rome for the Realmes of Englād Ireland and for the tribute by him granted ment by proces to cite the king of Rome to aunswere thereto Wherein the king required their aduises what were best for him to do if any such thing were attempted The Byshops by their selues required respite of answere vntill the next day So did the Lordes commons euery of them by their selues The same next day the whole estates reassembled together by common consent enacted in effect following vz. For asmuch as neither K. Iohn nor any other kyng coulde bring his realme people in such thraldome subiection but by common assent of Parliament the whyche was not done and therefore done against his othe at hys coronation besides many other causes If therefore the Pope should attempt any thing against the King by processe or other matter in deede That the king shall his subiects should withall their force and power resist the same Here moreouer is not to be omitted howe in the sayd present Parliament the Uniuersities of Oxford Cambridge on the one side and the Friers of the foure orders mēdicants in the said vniuersities on the other side Made long complaintes the one against the other to the kyng in Parliament and in the ende submitted themselues to the kings order After which the king vpon full digesting of the whole matter by assent of Parliament tooke order that as well the Chancelour scholers as the friers of those orders in the sayd Uniuersities should in al graces and other schole exercises vse eche other in frendly wise wythout any rumor as before That none of those orders shoulde receyue any scholers into theyr sayde orders being vnder the age of 18. yeares That the said Friers shall take no aduantage ne procure Bulles or other processe from Rome against the said vniuersities or procede therein And that the kyng haue power to redresse all controuersies betweene them from thence foorth And the offenders to be punished at the pleasure of the King and of the counsaile Notes of the 50. yeare of king Edward the third IN processe of the foresayd Actes and Rolles it followeth more that in the 50. yeare of the reigne of king Edward the 3. the yeare of our Lorde 1376. an other great Parliament was assembled at Westminster the xxiiij of Aprill Where Syr Iohn Knyuet being Lorde Chauncelour of England a certaine long Bill was put vp against the vsurpatiōs of the Pope as being the cause of all y◠plagues murrions famine and pouerty of the realme so as thereby was not left the third person or other cōmodity within the realme that lately was 2. That the taxes payed to the Pope of Rome for Ecclesiasticall dignities doe amount to fiue fold as much as the taxe of al profites as apperteine to the king by the yeare of his whole Realme And that for some one Byshoprike or other dignitie the Pope by way of translation and death hath 3.4 or 5. seuerall taxes 3. That the brokers of that sinfull Citie for money promote many caitifes being altogether vnlearned and vnworthy to a 1000. markes lyuing by yeare where the learned and worthy can hardly obteine 20. marks wherelearning decayeth 4. That aliens enemyes to this land who neuer saw ne care not to se their parishioners haue those liuings wherby they despise Gods seruice conuey away the treasure and are worse then Iewes or Sarasens 5. Also it was put vp in the said Bill to be considered that the lawes of the church would such liuings to be bestowed for charitie onely without praying or paying 6. That reason woulde that liuings geuen of deuotion should be bestowed in hospitality 7. That God had committed his sheepe to the Pope to be pastured and not shoren or shauen 8. That lay patrones perceiuing the couetousnes and simony of the pope do therby learne to sell their benefices to beasts none otherwise then Christ was sold to the Iewes 9. That there is none so rich a Prince in Christendome that hath the fourth part of so much treasure as the Pope hath out of this realme for churches most sinfully 10. Ouer and besides in the sayd Bill repeting againe the tendering zeale for the honor of the Church was declared and particularly named all the plagues whych haue iustly fallen vpon this realme for suffering the same church to be so defaced wyth declaration that it will daily encrease wythout redresse 11. Wherupon with much persuasion this was desired to helpe to reedifie the same and the rather for that this was the yeare of Iubiley the 50. yeare of the kynges reigne the yeare of ioy and gladnesse then the whych there could be no greater 12. The meanes howe to begyn this was to wryte 2. letters to the Pope the one in Latine vnder the kyngs scale the other in French vnder the seales of the nobles importing their particularities requiring redres of the which letter of the Lordes the effect may be seene in a like letter mentioned before pag. 479. 13. And for a further accomplishment hereof to enact that no money were caried foorth of the realme by letter of Lūbardy or otherwise or paine of forfaiture and imprisonment and to enact the articles hereafter ensuing 14. The king hath heretofore by statute prouided sufficiēt remedy and otherwise pursueth the same with the holy father the Pope so mindeth to do from time to time vntill he hath obteined aswel for the matters before as for the articles ensuing being in a maner all one 15. That the popes collector other straungers the kings enemies and onely lyger spies for English dignities and disclosing of the secretes of the realme may be
that tune men did striue and fight for the crosse at Hierusalem as it had bene for the chief and onely force and strength of our faith It is a wonder to reade the monumentes of the formore times to see and vnderstand what great troubles calamities thys crosse hath caused almoste in euery Christian common wealth For the Romish champions neuer ceased by wryting admonishing and coūsailing yea and by quarelling to moue stirre vp Princes mindes to warre battail euen as though the faith beleefe of the gospell were of small force or little effect wtout that wooden crosse This was the cause of that expedition of the most noble prince K. Rich. vnto Ierusalem Who being taken in the same iourney and deliuered vnto the Emperour could scarsly be raunsomed home againe for xxx M. markes pag. 248. In the same enterprise or iourney Fridericus the Emperour of Rome a man of most excellent vertue was muche endamaged in the same iourney an 1179. And also Philip the king of Fraunce scarsly returned home againe in safety not without great losses so much did they esteeme the recouery of the holy citie and crosse Upon this alone all mens eyes minds deuotions were so set and bent as though either there were no other crosse but that or that the crosse of Christ were in no other place but onely at Hierusalem Such was the blindnesse and superstition of those daies which vnderstood or knew nothing but such as were outwardly sene wheras the profession of our religion standeth in much other higher matters and greater mysteries what was the cause why that Urbanus did so vexe and torment himselfe Because that Antioche with the holy crosse was lost out of the hands of the Christians For so we doe finde it in the Chronicles at what time as Ierusalem with king Buido and the crosse of our Lord was taken and vnder the power of Sultan Urbanus toke the mater so greuously that for very sorow he died In whose place succeeded Lambertus which was called Gregory the 8. by whose motion it was decreed by the Cardinals that setting apart all riches and voluptuousnes they should preach the crosse of Christ and by their pouerty and humility first of all shuld take the crosse vpon them go before others into the lād of Ierusalem These are the words of the history wherby it is euident vnto the vigilant reader vnto what grosenes the true knowledge of the spiritual doctrine of the gospel was degenerate and growen vnto in those daies How great blindnes darknes was in those dayes euen in the first primacy supremacy of the bishop of Rome as though the outward succession of Peter and the Apostles had ben of greater force and effect to that matter What doeth it force in what place Peter did rule or not rule It is much more to be regarded that euery man should labor and study with all theyr endeuor to followe the life confession of Peter And that man seemeth vnto me to be the true successour of Peter against whom the gates of hel shall not preuaile For if that Peter in the gospell do beare the type figure of the christian church as all men in a maner do affirme what more foolish or vaine thyng can there be then thorough priuate vsurpation to restraine and to binde that vnto one man which by the appoyntment of the Lorde is of it selfe free and open to so many Thus in these so great and troublous times and horrible darkenes of ignoraunce what time there seemed in a maner to be no one so litle a sparke of pure doctrine left or remaining This foresayd wickliffe by Gods prouidence sprang and rose vp thorough whom the Lord would first waken and raise vp agayne the worlde which was ouermuch drowned and whelmed in the depe streames of humaine traditions Thus you haue heere the time of wickliffes originall Which Wickliffe after he had now by a long time professed deuinity in the vniuersity of Oxford and perceiuing the true doctrine of Christes Gospell to be adulterate and defiled with so many filthy inuentions of Bishops sectes of monkes and darke errours And that he after long debating and deliberating with himselfe with many secrete sighes and bewailing in hys mind the generall ignorance of the whole world could no lōger suffer or abide the same but that he at the last determined with himselfe to healpe and to remedy such things as he saw to be wide and out of the way But for so much as he saw that this daungerous medling could not be attempted or stirred wythout great trouble neyther that these things which had bene so long tune with vse and custome rooted and grafted in mennes mindes coulde not be sodenly plucked vp or taken away he thought with himselfe that this matter should be done by litle litle Wherfore he taking his original at small occasions thereby opened himselfe a way or meane to greater matters And first he assailed his aduersaries in logicall metaphisical questiōs disputing with them of the first forme fashion of things of the increase of time and of the intelligible substance of a creature with other such like sophemes of no great effect but yet notwithstanding did not a little helpe and furnish him which minded to dispute of greater matters So in these matters first began Regningham a Carmelite to dispute and argue against Iohn Wickliffe By these originals the way was made vnto greater poynts so that at the length he came to touch the matters of the sacraments and other abuses of the Church Touching whych thinges this holy man tooke great paynes protesting as they saide openly in the scholes that it was hys chiefe and principall purpose and intent to reuoke and call backe the Church from her Idolatry to some better amendment especially in the matter of the Sacrament of the body and bloud of Christ. But this bile or sore could not be touched wythout the great griefe and paine of the whole world For first of all the whole glutte of Monkes and begging Friers were set on a rage or madnes which euen as Hornets wyth their sharpe stings did assayle this good man on euery side fighting as is sayd for their aultars paunches and bellies After them the priests and then after them the Archb. tooke the matter in hand being then S. Sudbury who for the same cause depriued him of his benefice which then he had in Oxford Notwythstanding he being somwhat friended supported by the king as appeareth continued and bare out the malice of the Friers and of the Archb. all this while of his first beginning till about the yeare of our Lorde 1377. After whych time now to prosecute likewise of his troubles conflict first I must fetch about a little compasse as requisite is to inferre some mention of Iohn of Gaunt Duke of Lancaster the kings sonne and Lord Henry Percy whych were
vulgare tounge as in the Latine tounge manifestly and plainly without any curious implication the same hereticall and erronious conclusions so repugnant to the determination of holy Church as is aforesayd to haue bene be condemned and which conclusions also we declare by these our letters to be vtterly condemned And that farthermore you forbid and canonically admonish and cause to be admonished as we by the tenour of these presents doe forbid and admonish you once twise and thrise and that peremptorily that none hereafter hold teach preach or defende the heresies and errours aboue sayde or any of them eyther in schoole or out of schoole by any sophistical cauillation or otherwise or that any admit to preache heare or hearken vnto Iohn Wyckliffe Nicholas Hereford Philip Reppindon Chanon reguler or Iohn Ayshton or Laurence Readman which be vehemently and notoriously suspected of heresie or els any other whatsoeuer so suspected or defamed or that either priuely or publiquely they either aide or fauoure them or any of them but that incontinently they shunne and auoide the same as a Serpent which putteth foorth moste pestiferous poyson And farthermore we suspend the sayd suspected persons from al scholasticall acte till such time as they shall purge themselues before vs in that behalfe and that you denounce the same publiquely by vs to haue bene and be suspended and that yee diligently and faithfully inquire of all their fautours and fauourers and cause to be inquired throughout all the haules of the sayde vniuersitie And that when you shall haue intelligence of their names persons that yee compell all and euery of them to abiure their outragies by Ecclesiasticall Censures and other paines Canonicall whatsoeuer vnder paine of the greater curse the whych against al and singular the rebellious in thys behalfe and disobeying our monitions wee pronounce so that their fault deceit and offence in thys behalfe deserue the same the sayde monition of ours being first sent which in this behalfe we exteeme and allowe Canonicall that then and agayne accordyng to the effect of these our letters c. The Absolution of all and singular such whych shall incurre the sentence of thys instrument by vs sent foorth whych God forbidde Wee specially reserue vnto oure selues exhortyng you the Chauncellour by the aspersion of the bloud of IESVS CHRIST that to the vttermost of your power hereafter you doe your indeuoure that the Clergie and people being subiecte vnto you if there be whych haue strayed from the Catholique faith by such errours may be brought home againe to the laud and honour of his name that was crucified and preseruation of the true faith And further our will is that whatsoeuer you shal do in the premisses in maner forme of our processe in this behalfe to be had and done that you for your parte when you shal be required thereunto plainly distinctly do certifie vs by your letters patents hauing the tenour hereof The conclusions and articles here mentioned in thys letter are aboue prefixed Of which some were cōdemned for hereticall some for erroneous After this within fewe daies the foresayd Archbyshop W. Courtney directed down his letters of admonition to Robert Rigge commissary of Oxford for the repressing of thys doctrine Which yet notwithstanding both then and yet to this day God be praised doth remaine The copie of his monition to the Commissary here out of hys owne Register foloweth ¶ The monition of the Archbyshop vnto the foresayd Chauncellour IN Dei nomine Amen Where as we William by the permission of God Archbyshop of Canterbury Lorde Primate of England and Legate of the Apostolicall sea by the consent of our suffraganes haue caused to be assembled together diuers clerkes both secular and regular of the vniuersitie of Oxford wythin our prouince of Canterbury and other Catholicke persons to informe vs of and vpon certaine conclusions heretical and erroneous generally and commonly preached and published in diuers places of the sayd prouince of Canterbury to the subuersion of the whole state of the Church and our sayd prouince And also mature deliberation had vpon the same by the common counsaile of the said our suffraganes their conuocates it was declared that certain of the sayde conclusions to haue bene and be condemned some for heretical and some for erroneous and notoriously repugnāt to the determinatiō of the church which we also our selues haue declared to be damnable And haue vnderstode by credible information and partly by experience that thou Robert Rigge Chancelor of the vniuersity aforesaid hast doest incline partly to the foresaid damnable conclusions whome also we in thys part haue partly suspected doest intend to molest these our Clerkes aboue specified others adhering vnto vs in this behalf as they ought to do through thy subtill and sophisticall imaginations sondry manifold wayes therfore we admonish thee M. Robert Chauncelour aforesaid the first second and third time and peremptorily that thou doest not greue let or molest iudicially or extraiudicially apertly or priuely or cause to be greued let and molested or procure directly or indirectly by thy selfe or any other as much as in thee lieth to be greued the foresayd Clerks secular or regular or such as fauor them in the premisses in their scholastical acts or in any other condition whatsoeuer And that thou suffer none hereafter to teach maintaine preach or defend any such heresies or errours in the sayde Vniuersitie either within or wythout the scholes Neither that thou do admit I. Wickliffe Nicholas Herford Philip Repindon Iohn Ayshton or Laurēce Redman which are vehemently and notoriously suspected of heresie or any other so suspected or defamed vnto that office of preaching But that thou denounce the sayd persons to be suspended whom we haue suspended from all scholastical act whilest they cleare their innocencie in this part before vs vnder the paine of the greater curse which we here in these wrytings denounce against thy person if thou shalt not obey those our admonitions with effecte as thy crime subteltie and offence in this behalfe shal require according to this our admonition premised which we repute in thys parte for canonicall as well then as now and now as wel as then reseruing the absolution of this sentence excommunicatorie if it happen to light vpon thee as God forbid specially vnto our selues Testified with the handes of the Iurers aboue in the page 410. before specified ¶ The examination of Nicholas Herford Philip Repingdon and Iohn Ayshton THe 18. day of the month and yere aforesaid in the chamber of the preaching Friers afore mentioned before the foresayde Archb. in the presence of diuers Doctours and Bachelers of Diuinitie and many Lawyers both Canon and Ciuil whose names are vnder written appeared M. Nich. Herford Philip Repingdon Iohn Ayshton Bachelers of diuinity Who after a corporal oth taken to shew their iudgements vpon the cōclusions aforesayd were examined seuerally eache one by himselfe before the
lamentable and dolerous genealogie of mortall and deadly sinnes did chalenge that place by title of heritage and this conclusion is generall and approued by experieÌ„ce custome and maner as ye shall after heare The second conclusion that our vsuall Priesthode which tooke his originall at Rome fained to be a power higher then aungels is not that Priesthoode which Christ orâ—cyned vnto his disciples This coÌ„clusion is thus proued forso much as the Romish priesthod is done with signes and pontificall rites and ceremonies and benedictions of no force effect neither hauing any ground in scripture for so much as the Bishops ordinall and the new Testament do nothing at all agree neither do we see that the holy Ghost both geue any good gift through any such signs or ceremonies because that he together with all noble good giftes cannot coÌ„sist and be in any person wyth deadly sinne The corolary or effect of this conclusion is that it is a lamentable and dolorous mockerye vnto wise men to see the Byshops mocke play with the holy Ghost in the geuing of their orders because they geue crowns for their characters and markes in stede of white hartes this caracter is the marke of Antichrist brought into the holy Church to cloke and colour their idlenesse The third conclusion that the law of chastity enioyned vnto priesthode the which was first ordeined to the preiudice of women induceth Sodomy into the church but we doe excuse vs by the Bible because the suspect decree doeth say that we should not name it Both reason experience proueth this coÌ„clusion Reason thus forsomuch as the delicate feeding and fare of the Clergy will haue either a naturall purgation or some worse Experience thus for somuch as the secrete triall and proofe or suche men is yâ— they do delite in women And whensoeuer thou doest prooue or see such a man marke him well for he is one of the number The corolarie of this conclusion is that these priuate religions with the beginners therof ought most chiefly to be disanulled as the original of the sinne and offence But God of hys might doth of priuie sinnes send open vengeance The fourth conclusion that most harmeth the innocent people is this that the fained miracle of the Sacrament of bread inducoth al men except it be a very few vnto idolatry For somuch as they thinke that the body whych shall neuer bee oute of heauen is by the vertue of the Priestes wordes essentially included in the little breade the which they doe shewe vnto the people But woulde to God they would beleeue that which the Euangelicall Doctour teacheth vs in his Trialoge Quòd panis altaris est accidentaliter Corpus Christi i. that the breade of the aulter is the body of Christ accidentally for so muche as wee suppose that by that meanes euery faithful man and woman in the law of God may make the Sacrament of that bread without any such miracle The corolarie of this conclusion is that albeit the body of Christ be endowed with the eternal ioy the seruice of Corpus Christi made by Frier Thomas is not true but painted ful of false miracles neither is it any maruell for so much as frier Thomas at that time taking part with the Pope would haue made a myracle of a hens egge and we knowe it very well that euery lie openly preached and taught both turne to the rebuke opprobry of him whych is alwayes true without any lacke The 5. conclusion is this that the exorcisme halowings consecrations and blessings ouer the Wine Bread Waxe Water Dyle Salte Incence the Aulter stone and about the Churche walles ouer the Westiment Chalice Miter Crosse and Pilgrimstaues are the very practises of Nigromancy rather then of sacred diuinity This conclusion is thus prooued because that by suche exorcismes the creatures are honored to be of more force power then by their own proper nature for we do not see any alteration or chaunge in any creature so exorcised except it be by false faith which is the principall poynt of deuilish art The cocolarie of this is that if the booke of exorcisation or coniuring of holy water which is sprinkled in the Church were altogether faithfull and true we thinke certainly that holy water vsed in the Churche were the best medicine for all kinde of sicknesse and sores Cuius contrarium experimur i. the contrary wherof daily experience doth teach vs. The sixt conclusion which mainteineth much pride is that a king and Bishop both in one person a Prelate and iustice in temporall causes a Curate an Officer in worldly office doth make euery kingdome out of good order This conclusion is manifest because the temporalty and the spirituality are two parts of the holy vniuersal Church and therfore he which addicteth himself to the one part let hym not intermeddle wyth the other Quia nemo potest duobus Dominis seruire wherfore to be called Amphroditae whyche are men of both kindes or Ambidextri which is such as can play with both handes were good names for suche men of double estates The Corolary of thys conclusion is that therupon we the procuratours of God in this case doe sue vnto the Parliament that it may be enacted that all suche as be of the clergie as well of the highest degree as of the lowest shuld be fully excused and occupy themselues with their owne cure and charge and not wyth others The seuenth conclusion that wee mightely affirme is that spirituall prayers made in the church for the soules of the deade preferring any one man by name more then an other is a false foundation of almes whereuppon all the houses of almes in England are falsly founded This conclusion is prooued by two reasons The one is that a meritorious praier of any force or effect ought to be a worke proceeding from meere charity and perfect charity accepteth no person because thou shalt loue thy neighbor as thy self Wherby it appeareth that the benefit of any temporall gift bestowed geuen vnto priestes and houses of almes is the principall cause of any speciall prayers the which is not farre different from sunonie The other reason is that euery speciall prayer made for men condemned to eternall punishment is very displeasant before God And albeit it be doubtful yet is it very likely vnto the faithfull Christian people that the founders of euery suche house of almes for their wicked endowing of the same are for the most part passed by the broad way The corolary is that euery praier offorce and effect proceeding of perfect charitie woulde comprehend generally all such whom God wold haue saued and to liue The marchaundise of special praiers now vsed for the dead maketh mendicant possessioners other hierling priestes which otherwise were strong enough to worke to serue the whole realme And maintaineth the same in idlenesse to the great
present proclamation statute or not to deliuer the same books in forme aforesayd That then the ordinary of the same place in his owne diocesse by authoritie of the sayd proclamation and statute shall cause to be arested and deteined vnder safe custody the sayd person or persōs in this case diffamed and euidently suspected or any of them vntill he or they so offending haue by order of lawe purged him or themselues as touching the articles layd to hys or theyr charge in this behalfe or vntill he or they haue denyed and recanted according to the lawes ecclesiasticall the sayd wicked sect preachinges teachinges and hereticall and erroneous opinions And that the sayd ordinary by himselfe or his Commissaries proceede openly and iudicially to all the effect of law agaynst the sayd persons so arested and remayning vnder safe custody that he end and determine the matter within three monethes after the sayd arest all delayes and excuses set apart according to the order and custom of the Canon law And if any person in any cause aboue mentioned shal be lawfully conuicted before the ordinary of the diocesse or hys Comissaries that then the sayd Ordinary may lawfully cause the sayd person so conuicted according to the maner and quallitie of hys fact to be layd in any of his owne prisons and there to be kept so long as to hys discretion shall be thought expedient And further the sayd Ordinary except in cases by the which according to the Canon law the party offending ought to be deliuered to the seculer power shall charge the sayd person wyth such a fine of mony to be payd vnto the kinges maiestye as he shall thinke competent for the maner and quallitie of his offence And the sayd diocesan shal be bound to geue notice of the sayd fine into the kinges maiesties Eschequer by hys letters patent vnder his seale to the intent that the sayd fine may be leuied to the kinges maiesties vse of the goodes of the person so conuict And further if any person within this realme and other the the kinges maiesties dominion shal be conuicted before the Ordinary of the place or hys Comissaryes of the sayd wicked preachinges doctrines opinions schooles and hereticall and erroneous informations or any of them and will refuse to abiure and recant the sayd wicked sect preachings teachings opinions schols and informations Or if after hys abiuration once made the relapse be pronounced agaynst hym by the diocesan of the place or hys Commissaryes for so by the Canon law he ought to be lefte to the secular power vpon credite geuen to the ordinary or hys Commissaries That then the Sheriffe of the same Countie the Mayor Sheriffes or Sheriffe or the Mayor or Baliffes of the same Cittie village or Borough of the same County and neerest inhabiting to the sayd Ordinary or hys sayd Commissaryes shall personally be present as oft as they shal be required to conferre with the sayd Ordinary or his commissaries in geuing sentence against the sayd persons offending or any of them And after the sayd sentence so pronounced shall take vnto them the sayd persons so offending and any of them and cause them openly to be burned in the sight of all the people To the intent that this kinde of punishment may be a terror vnto others that the like wicked doctrines and heretical opinions or the authours and fauourers thereof be no more mayntayned within this Realme and dominions to the great hurt which God forbid of Christian religion and decrees of holy Church In which all and singuler the premisses concerning the statute aforesayd Let the Sheriffes Mayors and Bayliffes of the sayd Counties Cities Villages and Boroughes be attendant ayding and fauoring the sayd Ordinaryes and theyr Commissaries By this bloudy statute so seuerely and sharply enacted agaynst these simple men here hast thou gentle Reader a little to stay with thy selfe and to consider the nature and condition of this present world howe it hath bene set and bent euer from the beginning by all might counsayle and wayes possible to striue agaynst the wayes of God and to ouerthrow that which he will haue set vp And althogh the world may see by infinite storyes and examples that it is but in vaine to striue against him yet such is the nature of this world all set in malignitie that it will not cease still to be like it selfe The like law and statute in the time of Dioclesian and Maximinus was attempted as before appeareth pag. 83. for the more strength were writtē also in tables of brasse to the entent that the name of Christ should vtterly be extincted for euer And yet the name of Christ remayneth where that brasen lawe remayned not three yeres The which law writtē thē in brasse although it differ in maner form from this our statute Ex officio yet to the same ende cruelty to spill the bloud of saintes there is no difference betweene the one and the other Neither is there anye diuersitie touching the first originall doer and worker of thē both For the same Sathan which then wrought his vttermost agaynst Christ before he was bound vp the same also now after his loosing out doth what he can though not after the same way yet to the same intent For then 〈◊〉 outward violence as an open enemy he did what he could Now by a more couert way vnder the title of the Church he unpugneth the Church of Christ vsing a more subtile way to deceaue vnder gay pretēsed titles but no lesse pernicious in the end wherto be shouteth as well appeareth by this bloudy statute Ex officio the sequell wherof cost afterward many a Christen mans life As in processe of story remayneth more hereafter Christ willing to be declared Furthermore for the more fortification of this statute of the king aforesayd concurreth also an other constitution made much about the same tyme by the Archb. of Canterb. Thomas Arundell So that no industrye nor pollicy of man here did lack to set the matter forward but specially on the bishops partes who left no meanes vnattempted how to subuert the right wayes of the Lord. First in most dilligent and exquisite execution of the kinges statute set foorth the execution whereof they did so exactly apply that maruell it is to consider all other laws of kinges commonly be they neuer so good to be so coldly kept and this onely among all the rest so neerely followed But herein is to be scene the dilligence of the romishe Prelates which neuer let any thing to fal that maketh for the dignity of their estate Secondly beside theyr vigilant care in seeing y◠kinges statute to be executed No lesse industrious also were they in adding thereunto mo◠constitutions of theyr owne as from time to time appeareth as wel by other Archbishops hereafter and by Pope Martine as also by this constitution here present made by Thomas Arundell the Archb. But before we enter
offer this my appeale vnto my Lord Iesu Christ my iust iudge who knoweth defendeth and iustly iudgeth euery mans iust and true cause The 22. Article A vicious and naughty man liueth viciously and naughtely but a vertuous and godly man lyueth vertuously and godly I answer my words are these That the deuision of all humaine works is in two parties that is that they be eyther vertuous or vicious For somuch as it doth appeare that if any man be vertuous and godly and that he do any thing he doth it then vertuously and godly And contrariwise if a man be vicious naught that whiche hee doth is vicious and naught For as vice which is called crime or offence and thereby vnderstande deadly sinne doth vniuersally infect or depraue all the acts and doinges of the subiect that is of the man whiche doth them so likewise vertue and godlines doth quicken all the actes and doyngs of the vertuous godly man in somuch that he being in the state of grace is layd to praye and doe good works euen sleping as it were by a certayn meanes working As S. Augustine S. Gregory and diuers other affirme And it appeareth in the sixt chapter of Luke If thine eye that is to say the minde or intention be simple not depraued with the peruersenes of any sinne or offence all the whole body that is to say all the actes and doinges shall be cleare and shyning that is acceptable and grateful vnto God But if thine eye be euil the whole body is darkned And in the second to the Corin. x. Chapter All thinges that you do do them to the glory of God And lykewise in the first Epistle to the Corinthians and last chapter it is sayd Let all your doinges be done with charitie Wherfore all kinde of lyfe and liuing according vnto charitie is vertuous and godly and if it be without charitie it is vicious and euill This saying may well be prooued out of the 23. chapter of Deuteronomy where God speaketh vnto the people that hee that keepeth hys commaundementes is blessed in the house and in the field out goyng and in comming sleeping and waking but he that doth not keepe his commaundementes is accursed in the house and in the fields in goyng out and comming in sleeping and waking c. The same also is euident by S. Augustine vpon the Psal. where he writeth that a good man in all hys doinges doth prayse the Lord. And Gregory saith that the sleep of saints and holy men doth not lack their merite How much more then hys doinges which proceede of good zeale be not weout reward and consequently be vertuous and good And contrariwise it is vnderstanded of hym which is in deadly sinne of whome it is spoken in the law that whatsoeuer the vncleane man doth touch is made vncleane To this end doth that also appertayne which is before repeated out of the first of Malachie And Gregorie in the first booke and first question sayth we doe defile the bread which is the body of Christ when as we come vnworthely to the table and when we being defiled doe drinke hys bloud And S. Augustine vpon the 146. Psalme sayth if thou doest exceed the due measure of nature doest not abstayne from glottony but gorge thy selfe vp wâ— dronkennes whatsoeuer laude or prayse thy tongue doth speake of the grace and fauour of God thy life doth blaspheme the same when he had made an end of this article the Cardinall of Cambray sayd The scripture sayth that we be all sinners And agayne if we say we haue nosinne we deceiue our selues and so we should alwayes liue in deadly sinne Iohn Hus aunswered the Scripture speaketh in that place of veniall sinnes the whiche doe not rtterly expell or put away the habite of vertue from a man but do associate theÌ„selues together And a certayne English man whose name was w. sayd but those sinnes do nor associate themselues with anye acte morally good Iohn Hus alledged agayne S. Augustines place vpon 146. Psalme the whiche when he rehearsed they all with one mouth sayd what makes this to the purpose The 13. article The minister of Christ liuing according to his law and hauing the knowledge and vnderstanding of the scriptures and an earnest desire to edifie the people ought to preach notwithstanding the pretended excommunication of the pope And moreouer if the pope or anye other ruler doe forbid any priestes or minister so disposed not to preach that he ought not to obey him I aunswere that these were my wordes That albeit the excommunication were eyther threatned or come out agaynst hym in such sort that a Christian ought not to doe the commandementes of Christ it appeareth by the wordes of S. Peter and the other Apostles that we ought rather to obey God then man whereupon it followeth that the minister of Christ lyuing according vnto this lawe c. ought to preach notwithstanding any pretended excommunication For it is euident that it is commanded vnto the ministers of the Church to preach the word of God Actes 5. GOD hath commaunded vs to preach and testifie vnto the people as by diuers other places of the scripture and the holy fathers rehearsed in my treatise it doth appeare more at large The second part of this article foloweth in my treatise in this maner By this it appeareth that for a minister to preache and a rich man to geue almes are not indifferent workes but duties and commaundementes Wherby it is further euident that if the pope or any other ruler of the Church do commaund any minister disposed for to preach not to preach or a rich man disposed for to geue almes not to geue that they ought not to obey hym And he added moreouer to the intent that you may vnderstand me the better I call that a pretended excommunication the whiche is vâ—iustly disordered and geuen forth contrary to the order of the law and Gods commaundements For the which the meere Minister appointed therunto ought not to cease from preaching neyther yet to feare damnation Then they obiected vnto him that he had sayd that suche kinde of excommunications were rather blessinges Uerely said Hus eueÌ„ so do I now say again that euery excommunication by the whiche a man is vniustly excommunicate is vnto him a blessing afore God according to that saying of the Prophet I will curse where as you blesse and contrariwise they shal curse but thou O Lord shalt blesse Then the Cardinal of florence which had alwayes a Notary ready at his hand to write such thinges as he coÌ„manded him said The law is that euery excommunication be it neuer so vniust ought to be feared It is true sayd Iohn Hus for I do remember eight causes for the whiche excoÌ„munication ought to be feared Then sayd the Cardinall is there no more but eight It may be said Iohn Hus that there be more The
thinges which he most eloquently profoundly Philosophically had spoken in the sayd audience neither can anye tongue sufficiently declare the same wheerfore I haue but onely touched here the superficiall matter of his talke partly not wholly noting the same Finaly when as by no meanes he might be perswaded to recant the premisses immediately euen in his presence the sentence iudgement of hys concondemnation was geuen against him read before him ¶ The burning of maister Hierome of Prage The which sentence so geuen before his face ended A great lōg miter of paper was brought vnto him painted about with red deuils the whiche when he beheld and saw throwing away his hood vpon the ground amongest the Prelates he tooke the miter and put it vpon his head saying Our Lorde Iesu Christ when as he shoulde suffer death for me most wretched sinner did weare a crowne of thorne vpon his head and I for his sake in stede of that crowne will willingly weare this miter and cappe Afterward he was layd hold of by the secular power After that he was ledde out of the sayde Church to the place of execution when he was going out of the Churche with a cherefull coūtenance a loud voyce lifting his eyes vp into heauen he began to sing Credo in vnum Deum as it is accustomed to be song in the church Afterward as he passed a long he did sing some Canticles of the Church The which being ended in the entring out of the gate of the city as men go vnto Gothlehem he did sing this himne faelix namque And that respond being ended after he came to the place of execution where as Maister Iohn Hus before had suffred death innocently kneeling downe before an image which was like vnto the picture of M. Iohn Hus which was there prepared to burne M. Hierom he made a certayne deuout prayer While he was thus praying the tormentors tooke him vp and lifting him vp from the ground spoyled him of all his garmentes and left him naked and afterward girded him about the loynes with a linnen cloth and bound him fast with cordes and chaynes of Iron to the sayde Image whiche was made fast vnto the earth and so standinge vpon the ground when as they beganne to lay the woode about him he songe Salue festa dies And when the himne was ended he songe agayne with a loude voyce Credo in vnum Deum vnto the end That being ended he sayde vnto the people in the Germaine toung in effect as foloweth Dearely beloued children euen as I haue now song so do I beleue and none otherwise And this Creede is my whole fayth notwithstanding nowe I dye for this cause because I would not consent and agree to the councel and with them affirme and hold that maister Iohn Hus was by thē holily and iustly condemned For I did know well enough that he was a true preacher of the Gospell of Iesu Christ. After that he was compassed in with the wood vp to the crowne of the head they cast all his garments vpō the wood also and with a firebrand they set it on fire The which being once fired he began to sing with a loud voyce In manus tuas domine commendo spiritum meum when that was ended and that he began vehemently to burne he sayd in the vulgar Bohemian tongue O Lord God father almighty haue mercy vpon me and be mercifull vnto mine offēces for thou knowest how the sincerely I haue loued thy trueth Then his voyce by the vehemency of the fire was choked stopped that it was no longer heard but he moued continually his mouth and lips as though he had still prayed or spoken within himselfe When as in a maner his whole body with his beard was burned round about and that there appeared through the great burning vpon his body certayne great bladders as big as an egge yet he continually very strongly stoutlye moued shaked his head mouth by the space almost of one quarter of an houre So burning in the fire he liued with great paine Martyrdome whiles one might easily haue gone from S. Clementes ouer the bridge vnto our Lady Church he was of suche a stout and strong nature After that he was thus deade in the fire by and by they brought his bedding his strawbed his bootes his hood all other thinges that he had in the prison and burned them all to ashes in the same fire The which ashes after that the fire was out they did diligently gather together and cary thē in a cart and cast them into the riuer of Rheine which ran hard by the City That man whiche was the true reporter hereof and which testified vnto vs the actes and doinges about the condemnation Maister Hierome and sent the same vnto vs to Prage in writinge doth thus conclude All these thinges sayth he I did beholde see and heare to be done in this forme maner And if any man do tell you the contrary do not credite him for al those things which happened vnto him when he came toward Constance and also at his first comming vnto Constance of his own free well and afterward when he was brought bounde vnto Constance as is aforesay I my selfe did see and perfectly beholde and for a perpetuall memory thereof to be had for euer I haue directed the same vnto you not lying or falsifying any poynte thereof as he which is the searcher of all mennes hartes can beare me witnesse willing rather to sustaine the note of ignoraunce rudenesse of stile to beare witnesse vnto the trueth then I would by any meanes bee compelled by tickling or flattring the cares of the hearers with fayned and cloked speach to swerue or goe aside from the truth Thus end the tragicall histories of M. Iohn Hus and M. Hierom of Prage faythfully gathered and collected by a certain Bohemian being a present witnes and beholder of the same written and compiled first in Latine so sene by the said Bohemian into his country of Boheme and agayne translated out of the Latine with like fidelitye into our English toung In the meane time while Maister Hierome was in this trouble and before the Councell the nobles and Lordes of Boheme and of Morauia but not a little agreeued thereat directed theyr letters vnto this barbarous Councell of popishe murderers in tenour and forme of wordes as followeth ¶ The letter of the 54. Nobles of Morauia written vnto the Councell of Constaunce in the defence of Mayster Iohn Hus and Hierome of Prage ☞ To the right reuerend Fathers and Lordes in Christ the Lordes Cardinals Patriarkes Primates Archbishops Bishops Ambassadours Doctors Maysters and to the whole Councell Constaunce We the Nobles Lordes Knightes and Esquyres of the famous Marquesdome of Morauia wishe the desyre of al goodnes and the obseruation of the commaundementes of our Lord Iesu
coÌ„uict vnto the secular court yet notwithstanding let them commit theÌ„ vnto the perpetuall or temporall prisons as the quality of the cause shall require vntil the next conuocation of yâ— prelates and Clergy of our prouince of Canterbury there personally to remaine and that in the same prisons they cause theÌ„ to be kept according as the lawe requireth And that of all and singular the things aforesayd that is what iniquisition they haue made and what they haue found and how in the processe they haue behaued themselues and what persons so conuict they haue caused to be put in safe keeping with what diligence or negligence of the Commissaryes aforesayd with all and all maner of other circumstances premised and therunto in any wise apperteining and specially of the abiurations if in the meane time they shall chaunce to abiure any heresyes that then in the next coÌ„uocation of the Prelates and Clergy vnder the forme aforesayd they cause the same distinctly and apertly to be certified to vs and our successours And that they deliuer effectually to the Officiall of our Court the same processe to remain with them or els in the register of one court of Canterbury so that euery one to whom â—â—th things appertaineth for the further execution of the same proces may haue recourse vnto the same officiall with all effect We therefore commaund that as touching the constitution brought vnto your City Diocesan you cause the same in conuenieÌ„t place and time to be published and that in all pointes you both obserue the same your selues and cause it also of others to be diligently obserued CommauÌ„ding furthermore all and singular our felow brethren and Suffraganes that they in likewise cause the same to be published throughout all their Cities and Dioces both diligently obserue the same themselues and also cause al others to do the same and what thing soeuer you shall do in the premisses that you certify vs betwixt this and the feast of S. Peter ad vincula next comming that you duely certify vs of these thinges by your letters patentes contayning the same effect sealed with your seales Dated at our house in London the first day of Iuly an 1416. During the time of this conuocatioÌ„ in the yere aboue sayd two priestes were presented brought before the bishops noted and defamed for hereticks one named Iohn Barton vnto whom it was obiected by Philip Bishop of Lincolne that he had bene excommunicated about 6. or 7. yeares before vpon Articles concerning religion and yet neither would appeare being cited nor woulde seeke to be reconciled agayne vnto the Church Which thinges being so prooued agaynst him he was committed to the custody of the foresayd Philip Bishoppe of Lincolne and so to be holden in prison till he should heare further what should be done The other was Robert Chapel otherwise named Holbech Chaplain sometime to the Lord Cobham vnto whoÌ„ likewise it was obiected that he being vnder the sentence of excommunication about three or foure yeares yet notwithstanding to the contempt of the keyes did continue saying Masse and preaching sought not to be recoÌ„ciled Chapel denying that he did know any such excommunication geuen out agaynst him Then was the copy of his excommunicatioÌ„ first made by the bishop of Roff. afterward denouÌ„ced by the Bishop of LoÌ„don at Paules crosse brought and read before him so that done that Session brake vp for that time which was about the latter ende of May. an 1416. The xij day of the moneth of Iuly next following the sayd Chappell appeared agayn before the Archbishop and the Prelates To whom when it was obiected as before how he had preached without the Bishops licence in dyuers places as at Cobham at Cowling and at Shorne ac length he confessing and submitting himself desired pardoÌ„ Which although it was not at the first graunted vnto him yet at the last the Bishop of Roff. putting in his hands the decree of the canon law 1. q. 7. cap. Quoties c. and causing him to read the same made him to aviure all his former articles opinions as hereticall and schismaticall neuer to holde the same agayne according to the contentes of the foresayd Canon Wherupon the sayd Robert being absolued by the authority of the Archb. saue only that he should not intermeddle with saying Masse before he had bene dispensed from the Pope himselfe for his irregularity was enioyned by the Archb. himselfe for his penance standing at Paules to publish these articles folowing vnto the people in stead of his confession geuen him to be read In primis I confesse that Bishops Priestes and other Ecclesiasticall persons hauing no other profession to the contrary may lawfully haue receiue and reteyne landes and possessions temporall to dispense and dispose the same and the rentes thereof to the behoofe of themselues or of theyr Church where they dwell according as semeth good to them 2. Item I confesse that it were very vnlawfull yea rather vniust that temporal men vpon any occasion whatsoeuer it be should take away temporall landes and possessions from the church either vniuersal or particular to whoÌ„ they are geuen the consideration of the abuse of mortall prelates priest or other ministers in the Church conuersant which are mixt together good with bad abusing the same to the contrary notwithstanding 3. Item I confesse that peregrinations to the reliques of saintes and to holy places are not prohibited nor to be coÌ„temned of any Catholicke but are auayleable to remission of sinnes and approued of holy fathers and worthy to be commended 4. Item I confesse that to worship the images of Christ or of any other saynts being set vp in the church or in any other place is not forbiddeÌ„ neither is any cause inductiue of Idolatry being so vsed as the holy fathers do will them to be worshipped But rather such images do profit much to the health of Christians because they do put vs in remeÌ„brauÌ„ce of the merits of those sayntes whom they represent and the sight of them doth moone and stirre vp the people to prayers and deuotion 5. Item I confesse that auriculer confession vsed in the Churche is necessarye for a sinner to the saluation of hys soule and necessary to be done of such a priest as is ordeyned by the Church to heare the confession of the sinner to enioyne him penance for the same without which confession if it may be had there is no remission of sinnes to him that is in sinne mortall 6. Item I confesse and firmely do hold that although the Priest be in mortall sinne yet may he make the bodye of Christ and minister other Sacramentes and Sacramentals which neuerthelesse are profitable to all the faythfull whosoeuer receiueth them in fayth and in deuotion of the Church 7. Item I confesse that bishops in their own dioces may forbid decree ordayn vpoÌ„ reasonable causes that priests should not preach without theyr
of mony delayed the time in making of their truce Camillus cōming vpon them did most shamefully driue them out againe But what need I to rehearse old histories when as our own examples are sufficient for vs Ye know your selues how often these delayes haue bene hurtfull vnto you how oftē the delay of a few dayes hath growne to a long tracte of tyme. For now this is the 8. yeare that you haue spent in delayes you haue seene that alwayes of one delay an other hath sprong and risen Wherfore I do require that Panormitan shuld consider that the conclusion being this day disturbed we know not whether it will be brought to passe hereafter againe or no. Many impedimentes or lets may rise Neither doth Panormitan say that this delay being obtayned he wold afterward consent with his fellowes vnto the conclusiōs for he denyeth that he hath any commaundement therunto which is more to be considered he sayth that the Ambassadours at their returne from Mentz may bring such newes wherby these conclusions may be omitted as though any thyng were more excellent then the truth The which thing doth manifestly declare that they do not seeke delayes for the better examination of the matter but for to impugne the conclusions the more strongly Neither do I agree with Panormitan as touching the effects which he sayd should ryse eyther of the denyall or graunting of the requests For I see no cause why the Princes should so greatly require any delay There are no letters of anye Prince come vnto vs as touching such request neyther is there any man lately come from them neyther is it greatly materiall vnto them but that the matters of faith shoulde be determined But this is a most pernicious conclusion which Panormitane hath made and not to be looked for at the handes of those most godly princes wheras he saith if we do please them they will take our part If contrariwise they will decline vnto Eugenius and wholy resist rebell agaynst vs. This is a meruailous word a wonderfull conclusion altogether vnworthye to be spoken of such a man The decrees of the Councell of Constance are that all maner of men of what state or condition soeuer they be are bound to the ordinaunces and decrees of the generall Councels But Panormitanes wordes do not tend to that effect for he would not haue the Princes obedient vnto the Councel but that councell to be obedient vnto that princes Alas most reuerend Fathers alas what times daies what maners and conditiōs are these Into what misery are we now brought How shall we at anye time bring to passe that the Pope being Christes Uicare and as they say an other Christ in earth should be subiect vnto the coūcell of Christians if the Councell it selfe ought to obey wordly Princes But I pray you look for no such things at the Princes handes Do not beleeue that they will forsake theyr mother the Church Do not thinke them so farr alienate frō the truth that they would haue iustice suppressed The conclusions whereupon the controuersie is are most true most holy most allowable If the princes do refuse them they do not resist agaynst vs but against the holy Scriptures yea and agaynst Christ himselfe which you ought neither to beleue neither was it comely for Panormitane so to say Panormitan by your licēce be it spoken you haue vttered most cruell words neyther do you seeme to go about any other matter then to inculcate terrour and feare into the mindes of the Fathers for you haue rehearsed great perils and daungers except we submitt our selues vnto the princes But you most reuerend fathers shall not be afearde of them which kill the body the soule they cannot kill neyshal ye forsake the truth although you should shedde your bloud for the same Neither ought we to be any whit more slacke in the quarrell of our mother the church and the Catholicke fayth then those most holy Martyrs whiche haue established the Church with theyr bloud For why should it be anye greeuous matter vnto vs to suffer for Christ which for our sakes hath suffered so cruel greuous death Who when he was an immortall God voyd of all passiōs toke vpō him the shape of a mortal man feared not for our redemption to suffer tormentes vpon the crosse Set before your eyes the Prince of the Apostles Peter Paule Andrew Iames and Barthelmew and not to speake onely of Bishops Marke what Stephen Laurence Sebastian Fabian did Some were hanged some headed some stoned to death other some burned and others tormented with most cruell and grieuous tormentes suffered for Christes sake I pray you for Gods sake let vs follow the example of these men If we will be byshops and succeed in honour let vs not feare Martyrdome Alas what effeminate harts haue we Alas what faynt harted people are we They in tymes past by the contempt of death conuerted the whole world which was full of gentilitie and idolatrye and we through our sluggishnes desire of life do bring the Christian Religion out of the whole world into one corner I feare greatly least that little also which is left we shall lose through our cowardlines if that by following Panormitanes minde we do commit the whole gouernaunce defence of the Church vnto the princes But nowe play the stout and valiaunt men in this time of tribulation feare not to suffer death for the Churche whiche Curtius feared not to doe for the cittie of Rome which Menchotheus for Thebes Codrus for Athens willingly took vpon them Not onely the martyrs but also the Gentiles might moue and stirre vs to cast of all the feare of death What is to be sayd of Theremens the Athemen With how ioyfull hart and minde and pleasaunt countenaunce did he drink the poyson What say you vnto the Socrates that most excellent Philosopher did he eyther weepe or sigh when he supped vp the poyson They hoped for that whiche we are most certayne of Not by dying to dye but to chaunge this present life for a better Truly we ought to be ashamed being admonished by so many examples instructed with so great learning yea and redeemed with the precious bloud of Christ so greatly to feare death Cato writeth not of one or two men but of whole legions which haue chearfully couragiously gone vnto those places frō whence they knew they shuld not return Wyth like courage did the Lacedemoniās geue thēselues to death at Thermopilis of whom Simonides writeth thus Dic hospes Spartanos te hic vidisse iacentes Dum sanctis patriae legibus obsequimur Report thou straunger the Spartaines here to lye Whiles that their coūtry lawes they obeyed willingly Neither iudge the contrary but that the Lacedemonians went euen of purpose vnto death vnto whome theyr Captayne Leonidas sayd O ye Lacedemonians goe forward couragiously for this day we shal sup together
Queene Elizabeth The trayterous murdering of the Lord Iames Regent of Scotland Martyr The chiefe cause of al these latter persecution in the Church is onely the priuate quarrell of the Bishop of Rome The plantation of the Popes supremacie proued not to be of God Iohn 8. Luke 18. The 3. question Apocal. 13. The two beastes in the booke of ReuelatioÌ„ described The second beast with the hornes like a Lambe The misterie of the first beast rising out of the Sea applied The Image of the beast resembled to the Monarchie of Rome Apocall 13. Of these 42. monethes and the exposition thereof read page 101. The wounded head of the beast in the reuelation what it meaneth The second beast rising out of the land pretending the hornes of a Lambe what it meaneth Apocall 13. The Misterie of the 13. chapter of the Reuelations expounded Ex platina in vita Gregoâ—ij 7. The Image of the old Monarchie reuiued by the Bishop of Rome Power to doe the workes of the beast before his sight Apocal. 13. The 4. question 2. Thess. 2. Religion of Christ spiritual and not corporall The Pope turneth the spirituall religion of Christ to a corporall religion The whole summe of the Popes Catholicke religion set forth in partes A man may be Catholique by the Popes religion without any working of the holy ghost The nature of tâ—ue Christian Religion described Saluation of man standeth onely in fayth of Christ. Fayth in Christ no light matter to fleshe and bloud Many thinges incident to saluation besides fayth but not as causes thereof Workes of sanctification how they come and follow fayth Esay 58. Math. 25. Euseb. lib. 8. cap. 1. Plat. de rep 8. Hippocrates Constantinus erus Ad Martyres Ad deum de inundantibus bellorum procellis Math. 16. Three thinges noted in Christes wordes The order of the disposition of this history 1 The suffering time of the church 2 The florishing time of the Church 3 The declining time of the church 4 The time of Antichrist in the Church 5 The reformation of the Church Church of Rome Foure thinges to be considered in the Church of Rome 1. Title 2. Iurisdiction 3. Lyfe 4. Doctrine The title of the Pope The iurisdiction of the Pope The iurisdiction of the Pope The properties of life in the Romish Clergy The doctrine of the Pope Pope siluester the second Pope Gregory 7. called Hildebrand Pope innocentius the third Pope Bonifatius the eight Equinocé That is in name onely and not in very deede Vutuocè That is both in â—ame and also in definition and effect agreeing with the name The Church of Rome as now it is is not Apostolicall but onely aequiuocè The argument of Pighius Hosius and Eckius for the aucthoritie of the Church of Rome Aunswere Fallacia aquiuoci The minor examined The maior examined A distinction The church of Rome distincted into a double consideration of tymes The 〈◊〉 of Rome how it was commendâ—d of the 〈◊〉 Doctours The principall obiection of the Papistes agaynst the Protestants Aunswere to the obiection The church of Rome reuolted from the Church of Rome An other obiection of the papists An answere to the obiection No man bound to follow the opinions of hys Godfathers in all poyntes vnlesse they be consonant in al things The church of Rome distincted froÌ„ the Church of Rome Two times of the Church of Rome considered and examined The first poynt The enormities of life in the latter Churche of Rome described Policies and practises of Rome to get mony XV. Practises of the newe Churche of Rome to get mony Summa totalis The iurisdiction and power of this new church of Rome examined This â—ewe Church of Rome in three poyntes challenged Nicen. Con. Cap. 6. Victor stopped from his excommunication by Ireneus Boniface the first falsefieth the Councell of Nice The 6. Councell of Carthage Appellations to Rome forbidden in England Appellations to Rome forbiddeÌ„ in Fraunce Ex Annonio de gestis FraÌ„corum Lib 5. Cap. 33. The Popes iurisdiction resisted in Fraunce Pragmatica sanctio The Popes iurisdiction concerning elections examined Platina Sabel Enead 8. lib. 6. ConstaÌ„tine the 4. Emperour of Constantinople The Popes bibliothe carie suspected The constitution of Constantine the 4. Emperour of ConstaÌ„tinople examined Rubrica de ordinatione Episcopi ex Caelestino Papa dist 63. Cap. Cleri Dist. 63. Cap. Sacrorum Libertie graunted to the Clergy and to the people to chuse their Bishop Carolus Magnus Ludouicus Pâ—us The decree Ego Ludocus dist 63. suspected Gratianus Volâ—teranus what ground they haue of their recordes Dist. 63. ca. Ego Ludouicus Election of the Bishop of Rome standeth vpon the coÌ„sent of the Clergy and the people of Rome The decree Ego Ludouicus proued fals Dist. 23. ca. In Nomine Domini The iudiciarie power of the Pope examined Georg. Turonens in Francorum hist. lib. 10. ca. 18. The Popes jurisdiction vsurped in geuing and disposing ecclesiastical promotions 16. q. 7. cap. emnes Basilicae The Councell of Nice cap â— The generall Councell of Antioch cap. 9. 9. q. 3. cap. per singulas Pragmatica sanctio sancti Ludouici Impropriations and first finites of benefices Institutiones canonicae sub Ludouico Pio. The wordes of Prosper Aug. ad Bonifac Vowsons and pluralities of benefices Three points wherein the Popes Church erreth in his iurisdiction 1 Ecclesiasticall iurisdiction falsly restrained impropriate to the Church of Rome which ought to be generally equall to all Churches Christian. 2 Ecclesiasticall iurisdiction abused and extended in the church of Rome further then the word limiteth Christening of Bels. 3 The iurisdiction of the Pope abused and vsurped in temporal matters where he hath nothing to doe Popes submitted in the olde tyme to Emperours Ex cap. 1. de iuramentis calumniat Dist. 97. cap. 1. Plat. in vita Euge. 2. Euidences prouing ecclesiasticall persons to haue bene subiect to their Magistrates in causes both Ecclesiasticall temporall Euidences out of the Scripture Dauid 1. Par. cap. 30.31 Ezechias 4. Reg. 18. The order of Abias was the eight order among the Priests 1. Par. 24. Salomon Iudas Machabeus 1. Mac. 10. 1. Mac. 14. Iosaphat 2. Par. 19. Iohn 19. Rom. 13. Theophilactus Aug. ad Bonifacium Aug. contra CresconiuÌ„ li. 3. cap. 5. Thomas de regim princip li. â— cap. 32. 1. Pet. 2. Gregor ad Maurit Aug. lib. 3. epist. 61. The Pope calleth king Lucius Christes Vicar 23. q. cap. 5. principes cap. Administratores Dist. 97. ca. ecclesiae cap. Victor Dist. 79. ca. Si duo 24. q. 3. cap. De illicita Ex Nouel 5. Iustinian Diuine seruice vsed in the vulgare tongue Clodoueus Concilium Aureliense Carolus Magnus Canonicall Scripture onely to be read in Churches Conc. Cartha 3. cap. 47. Bishops and Priests charged to pâ—each with diligence Superstition in Funerals forbidden Ex. Ansegiso Abbate lib. 1. cap. 76. Ludouicus Pius Ex Ans. lib. 1. cap. 20. Lib. 2. C de
the obiection before moued Ex Concil Calced cap. 28. Certayne demaundes for the Papistes to answere vnto An argument prouing the Popes of this latter Church of Rome not to be successours of Peter A false consequent of the Papistes Aunswere to this consequent Succession Apostolicall double wise to be considered Testimonies alledged for the principalitie of the Pope Aunswere by a distinction Caput and Princeps haue a double vnderstanding How Peter is Princeps Apostolorum Princeps eloqueÌ„tiae Cicero Princeps Philosophorum Cratippus Petrus Princeps Coryphaeus Apostolorum Causes 13. of aduauncing the sea of Rome This latter Church of Rome differing from the first Church of Rome in forme of gouernement Howe the Church of Christ ought to be gouerned Preposterous gouernement of the Church by the pope A comparisoÌ„ betwene the kingdom of this world and the kingdome of the Pope Seculer Nobillitie compared with ecclesiasticall Nobâ—lâ—tie Ciuile Magistrates coâ—pared with Ecclesiasticall Officers of the temperall court compared with the officers of the spirâ—tuall Court Glory coÌ„pared Power coÌ„pared Richâ—s compared Subtletie compared The difference betweene the Popes regiment and the order of the primitiue Church 2. Cor. 10. Ephes. 6. 1. Tim. 1. The armour proper to Churchmen Horrible abuse of excommunication in the Popes Church The Popes gouerning in matters to them not pertayning The corrupt doctrine of the Popes Church examined and detected The false image of the Popes Church No comfort nor saluation in the Popes doctrine now taught The scope and summe of the Pope doctrine whether it tendeth Papistes neuer lightly afflicted in conscience deepely An horrible thing to thinke of God without Christ. Luther The right fayth of the olde Romanes Cornelius a Romane first baptised of all the Gentiles The church of Rome hath lost the liquor wherewith it was first seasoned The Galathians almost gone froÌ„ fayth in Sainct Paules time 1. Tim. 4. A briefe suÌ„me of S. Paules doctrine deliuered to the Gentiles Saluation by mercy onely and not by merites All fleshe concluded vnder sinne Difference betweene the law and the gospell Iusticia dei Iusticia propria The righteousnesse of God and the righteousnes of man howe they differ in Scripture A true christian knoweth nothing but Christ crucified All men condemned by one All men saued by one Originall sinne originall iustice Rom. 5. Ephes. 2. Itaque iam non es seruus sed filius Gal. 4. Heb. 4. 1. Cor. 3. The glorious state of Christian libertie and spirituall freedome in Christ Iesu. Gal. 4. Colos. 2. Dayes and tymes indifferent Meates indifferent with thaÌ„ksgeuing Mariage lawfull for all men One sacrifice for sinne no more Heb. 9. The vse of the holye communion in auncient tyme of the primitiue church No mo Sacramentes mentioned in S. Paule but the Lordes supper and baptisme The authoritie and office of the ciuill Magistrates The office and aucthoritie of Byshops how farre it doth extend An other brief recapitulation of S. Paules doctrine reduced to fiue poynts Iohn 3. The great mercy of God in Christ. Rom. 5. 2. Cor. 5. Ephes. 2. Rom. 4. Tit. 3. The glory and Maiestye of Christ Iesus set forth in Sainct Paule Ephes. 4. Phil. 2. Colos. 1. Iohn 5. Iohn 13. Iohn 17. Math. vlt. 2. Cor. 1. The 3. braunch The vertue and effect of Christs death and what exceeding benefites proceede thereof Ephes. 1. Esay 53. Collos. 1. Rom. 5. 2. Timo. 1. Heb. 2. Rom. 5. Gal. 3. Ephes. 2. 1. Iohn 2. 2. Cor. 5. 1. Cor. 1. Ephes 3. Collos. 2. Rom. 4. Colos. 2. The fourth braunch Fayth onely the meane cause of saluation and nothing els Phil. 3. The righteousnes of the law The righteousnesse of the gospell Rom. 9. The places of S. Paul Rom. 3. expounded Rom. 3. The righteousnesse of fayth why it is called Gods righteousnes Rom. 3. A lesson out of S. Paules doctrine of all Christians to be obserued Rom. 9. Act. 10. Saluation commeth onely by fayth Math. 16. Luke 19. Luc. 7. Luc. 23. Luc. 28. That which is lost by the law is recouered by fayth Luc. 18. Math. 9. Iohn 14. Iohn 14. Iohn 15. Iohn 6. Act. 26. Act. 10. Mat. vlt. Iohn 14. The writinges of S. Paule full of the name of Christ Iesus Belief onely in Christ saueth Act. 16. The personall cause of saluation The instrumentall cause How fayth iustifieth Christ the onely obiect of faith which iustifieth Example of the brason Serpent What fayth is by Sainct Paule Rom. 10. Faith onely Diuers sorts of beleuing The Turkes fayth The Iewes fayth Euery truth may be beleued but the beleuing of euery trueth saueth not The Papists fayth Onely Hope and charitie be no partes of our iustification nor causes to make the merites of Christ ours The causes of our saluation distincted The causes of our saluation distincted Grace and mercy Election Vocation Christes passion Christian fayth The meaning and cause why fayth onely iustifieth All workes of man excluded from the glory of iustifiyng Ephes. 2. Tit. 3. 2. Timot. 1 Gal. 2. Rom. 4. The exclusiues and negatiues of S. Paule to be marked The fift braunch The true vse and end of good workes Good workes iustifie not but follow the iustified Luke 17. Fayth iustifieth three manner of wayes The office of fayth and the office of the law compared together The workes of man be imparfect and therefore haue nothing to doe with iustification Gal. 2. Deffection of fayth in the Church of Rome A vew of the Popes Catholicke Church The Church of Rome degenerated agayne almost to new paganisme The Popes Church onely in wordes Catholicke in deed heathenish The Religion of the Popes Church proceedeth contrary to the working of the holy Ghost The Church of Rome pretentendeth a fayre face of Religion but is voyd of the efâ—ect therof The old Phariseis and the latter Church of Romanes compared together The Popes Church vnder the name of the Catholicke Church persecuteth the true Catholicke Church of Christ. Contayne generall principles and rules gathered of the scriptures Gene 3. Gen. 12. Deut. 4. Leuit. 18. Gal. 3. Deut. 27. Gal. 3. Deut. 6. Luc. 4. Esay 64. Esay 11.65 Osee. 6. 1. Reg. 15. Rom. 3. Rom. 10. Math. vlt. Gal. 2. Ephes. 2. Heb. 9. Rom. 14. Heb. 11. 1. Tim. 1. 1. Iohn 2. Gal. 5. 2. Cor. 1. Rom. 13. The errours hereâ—ies and absurdities in the popes doctrine The meanes of applying Christes merites vnto vs by the Popes doctrine The taking away of this Article of fayth onely to iustifie is the roote of great inconuenience in Christes Church No heresie to be coÌ„pared to the heresie of Papistes The first inconuenieÌ„ce No condition limitted of God to man for saluation but one Hieroni. in Epist. ad Gal. cap. 1. The 2. incoÌ„uenience What hurt commeth into the Church by taking away the Article of iustification The third inconuenience Obiection of the Papistes aunswered The Papistes doe teach the mercye of God to be vncertayne Mercy of God made certayne by
states of the church described 1. The martyrdome of the Church 2. The prosperity of the church 3. The corruption of the church 4. The correctioÌ„ of the church Ezech. 16. 〈…〉 〈…〉 Ezech. 23. 〈…〉 〈…〉 Osee. 2. Nahum 3. 5. The reformation of the Church Certaine notes and signes that the tribulation of the Church draweth neare 1. Signe 2. Thess. 2. Except there come a defection first howe it is to be vnderstanded 2. Note or token The Sinagogue and the church compared together in maners 3. Note oâ— token 〈…〉 Oligarchia is where a fewe beare al the sway and all the rest be nothing worth Esay 1. Amos. 4. Signe Prideâ— Prelates noted Amos 4. 5. Signe Sap. 16. The tyranny of prelates noted Ezech. 34. Micheas 3. Ezech. 34. 6. Signe Promoting of vnworthy ministers Haymo 7. Signe Ierem. 4. Ezech. 7. 8. Signe Zach. 7. Refusing of correction to the clergie Esay 30. Truth sheÌ„t Amos. 5. Osee. 4. Lack of lear ned priestes The third part of meÌ„ber of the subdiuision The first opinion The church where it is and in whoÌ„ it consisteth Eccle. 40. Ieremy 7. The 2. opinion Thren 5. Ezech. 12. Thren 4. The third opinion or errour Sap. 2. Prouer. cap. 1. The fourth opinion or errour Ierem. 8. Ierem. 13. Ierem. 17. Ezech. 21. Ionas cap. 3. Ierem. 26. The fourth part or member of the subdiuision Ieremy 18. Esay 5. Esay 30. Iosue 7. 1. Reg. 25. Esay 66. Psal. 71. Esay 51. The order of Iesuites Anno. 1367. The chiefe offices of the realme translated from the clergie to the Lordes temporal Pope Gregory xi Anno. 1370. The papacy reduced againe from Fraunce to Rome Militzius â— Bohemian for the truth persecuted by the pope Ex Bulla Gregory 11 The coÌ„ming of Antichrist prophesied K. Edward coÌ„plaineth of the popes reseruation of benefices The Pope put from his reseruing of benefices in England Quare impedit The law of â—munire 〈◊〉 the â—â—altie â—â—erof The Popes primacie here in engâ—â—â— bridled S. Bridget Ex lib. reuelationum Diua Bridgitta Da pecuniam Rome a fertile grounde of weedes cockle Catherina Senensis Ex Antonino part 3. histor The reformatioÌ„ of religion prophecied of before The prophecie of Katherine Note Mathias Parisiensis a writer against the pope Antichrist alreadie come The doctrine protestation of Mathias Ioannes MouÌ„â—ziger protestant against the pope Ann. 1384. Nilus the archbishop of Thessalonica Iacobus MisueÌ„sis and Militzius Militzius persecuted by the Pope Henricus de Hassia The citizeâ— of MoguÌ„tinâ— A briefe rehearsall of suche as were put to death for holding against the Byshop of Rome before the time of Wickliffeâ— Eckhardus â— Frier burned An Heremit disputing against the Popes sacrament Ranulphus Eâ— Archiuis Regiâ— Marestatis Parcial dissimulation in our histoâ—â—es of the Church of England Ex anno 6. reg â—dou 3. â—ut 1. The Archb. of Cant. came not to the parliament at Yorke and all for bearing the crosse Ex an 17. reg Edouards 3. tit 39. The Popes prouisions restrayned 〈◊〉 The church of England spoyled by the pope his foreiners The acte of K. Edwarde the first reuâ—ued for premunire tit 60. Anno. Reg. Edouardi 3 â— tit 33. Presentatiâ—â— within 4. â—onethes â—n reg 18. â— 34. No elections to be taken by the pope but onely by the K. anno reg 18. tit 35. Dispositions of benefices onely in the kynges hand an 18. Ed. 3. tit 36. Bulls froÌ„ Rome forbidden an 18 reg Ed. 3. tit 37. The Deanrie of Yorke taken froÌ„ the Cardinal an 18. reg Ed. 3. tit 38. The kings aunswere agreement to the foresayd petitions Note that the Byshops be not here named and yet the parliament standeth in force Alien monkes to auoyd an 20. Ed. 3. tit 30. The liuinges of straungers beneficed taken into the kings hand tit 21. The liuings of Romish straungers disposed to English men tit 32. tit 33. Cardinals depriued of their lyuings in England tit 34. Ex Arch 25. an reg Ed 3. The popes first fruitsâ— reseruatioÌ„s more huâ—â—full to the realm theÌ„ al the kyngâ— wars tit 14. To breake of all appeales to Rome tit 14. The request of the K. for causes not to be determined at Rome tit 7. What mischiefs come by transporting causes to Rome tit co The printed statute of prouision not agreeing in all termes against the pope with the record tit 9. Ex an reg Ed. 40. tit 7. videlicet The pope mindeth to send for the king vp by proceâ— K. Iohn could not without consent of parliament become tributary to the pope tit 8. Agreed by parliament that the K. by force should resist the Pope Braule betweene the 4. orders of Friers and the two vniuersities Ex. tit 10. The Friers subiect to the kings order only in all their controuersies parliament tit 12. Ex Archiuis regiae maiestatis an 50. Reg. Ed. 3. tit 94. Against the vsurpatiâ—n of the pope The Pope cause of all mischiefes in England The tresure of the Realme coÌ„ueyed away by the popeâ— meanes 〈◊〉 97. The Pope geueth example to 〈◊〉 benefices tit 99. Inestimable that the P. hath here out of England tit 1â—0 Reseruation of the church of England desired in the ParliameÌ„t tit 111. Actes made for no money to be transported tit 103. Againâ—â— the Popes lyge spies collectors tit 104. The Popes collection what it coÌ„meth to tit 205. The best dignities in England in the Cardinals tit 106. The Pope maintaineâ— the kings enemies with the kyngs money tit 207. The Popes practise in â—ngland to make mâ—ney tit 101. The law of 〈…〉 Against the popes vsurption tit 112. Englishe money payeth the Popes legates tâ—t 113. No good money in the realme for the pope and Card. 〈◊〉 114. The Popes colector or proctor driâ—â—n out of the realme 〈◊〉 115. The Popes collector to be examiâ—ed English meÌ„â—ood asses Order takeÌ„ in London against vsury â—â— 158. Complaynt against the B. of Yorke and his officers for their excelsiue â—â—ing for their admissions tit 171 Ex Archiâ—â— Reg. â—â—â— 3. an regni 51. tit 36. Against the popes proâ—â—sions from Rome ann reg â—1 tit 36 The effect of the ChaÌ„cellors Oration The cause of this parliament chiefly for the Popes vsurpation against the king Against the pope his prouisions from Rome â—n reg 51. â—it 35 The kynges â—â—swere Against the P. his dispâ—tations tit 62. By this Anteferri that is 〈◊〉 is 〈◊〉 the preeminence 〈◊〉 the kyng The popes lawe of preminerâ— which now we corruptly call premiâ—ine debaâ—ed by the K tit 78. Ex Actis parliaments in an reg Ed. rerâ—g 15 tit 24. Punishment of the clergie in the temporall mens handes Clarkes subiect to temporall lawe The raynment of the Archb. of Cant. an 15. Ed. 3. tit 49. Iohn Wickliffe sent with the kings Ambassadours by the K. Here beginneth the story of Iohn Wickliffe The blemishes of Wickliffe made worse then they be The testimonie of Walden an enemy in commendation of Wickliffe
pope Straight handling of the kings L. Cobham would not obey the beast The confession answer of the L. Cobham newly copyed Cayphas sitteth in consistory Antichrist was here in full power A signe of gods true 〈◊〉 The Sacrament of the Lords â—ody Penaunce Images Pilgrimage The aunswer examined Quarel picked where 〈◊〉 was geuen The Christen aunswere of the Lord Cobham vnto their quarellinges The wolfe was hungry he must needes be fed with bloud A tyrannous whore is that mother His auÌ„swer not to their mindes Antichrist setteth men aboue God The L. CobhaÌ„ resorteth vnto Christ. What could be more reasonably had if they had reasoÌ„ to receaue it A doctrine of deuils to blinde the simple Ex magna professu Thom 4 Arundel The first Article The second Article The third Article The seede of the Serpent The fourth Article He seeth their ignoraunce and malice He putteth his life in Gods hand Ex â—troque exemplari The couÌ„sell of Cayphas The phariseis and Scribes A rable of Antichristes ConciliuÌ„ ma lignansiuÌ„ For a false coulor sweare they All done to deceiue the ignoraunt Lord Cobham commeth againe before them Ex â—etusto exemplari LondineÌ„siuÌ„ The curse of Antichrist Malachi 2. A woluishe after of gentlenesse L. Cobham confesseth himselfe into God Mans law before Gods law preferred â—liere 51. The Christen beliefe of the Lord Cobham Math. 26. Mark 14. Luke 22. 1. Cor. 11. Antichrist alloweth not this faith The sacrament of the aultar Iohn Whithead gone from his opinion All this would not helpe A blasphemous bloode Quarell pickers The sacrameÌ„t of Christes body is both the body and bread Neither will scripture nor reason serue This opinioÌ„ hath S. Augustine Gelasius contra Eutichen The popes diuâ—nitic Materiall Iohn 6. An heresie after the papistes making 1. Cor. 10 The sacrament is called bread The determination of the church must stand whatsoeuer Paule saith A most christen aunswere The iudgement of L. Cobham concerning the determinatioÌ„ of the Church The Doctours consounded in their owne question The L. CobhaÌ„ beleueth not in the Pope An heresie after the papistes Holy church defined Consider him to be then in shrewde handlinge Walden contra Wieleuistas li. ar 2. Cap. 67 How we may iudge or not iudge by the scriptures Math. 7. Iohn 1. Iohn 7. Deut. 16. Psal. 56. Diuersitie of iudgementes A persite aunswere Esay 5. Esay 55. Walden in prafasione doctrina 7. A great aduersary Hieroni. in breniâ—ri im minori Luke 11. Iohn 10. Doctours when the scripture faile they begin to raise The clergie to sit on life or death hath no ground in scriptures Followers of Cayphas 26. Bishops of Rome togeather mat tirs saue one ly 4. A coÌ„parison betwene the martirs and the Popes tyme. A coÌ„parison betwene Christ and the Pope Rome is Antichristes neast Esay 9. Friers proued seditious and yet fouÌ„d no traytors Math. 23. The religió of Bishops Note I pray you how those are counted traitors and sedious that teach or cause Gods truth to be taught Luke 23. Iohn 19. Math. 24. Prophecy Prophecy Priestes Deacons Market this working of Sathan Act. 6. The first article Transubstantiation of bread into the body The L. Cob his beliefe in the sacrament Theâ— Article Confessió of sinne to God onely Malachi 20 The 3. Article Who is next into Peter Succession not of place but of conditioÌ„s maketh Peters heire Antichristes head body taile The 4. Article Pilgrimage What is to be dóe with Images Saintes are becoÌ„e now couetous beggers A whelpe of the same heare Images not to be worshipped The crosse whether it is to be worshipped Galat. 6. The materiall crosse is not materiall to our faith What it is to reioyce in the crosse of Christ. SlauÌ„dered with the truth These meÌ„ seeme to stand onely vpon their estemation amoÌ„gest the people A woluishe offer of gentleness Bloudy muâ— therâ—n Suffered of god as a plague An hereticke foâ— confessing of Christ. Ezec 18. Ezec 35. The wolfe would appeare charitable See if they shew not themselues Ex magno processu Thomae Arund eli That church is an whore A true shepe heareth the voice of a true pastor A colour of deceite As Caiphas did Christ. Christ is condeÌ„ned in his faithful members How spirituall these fathers are Keepe the sepul chre neuer so much yet Christ will rise None office left vndone pertaining to Antichrist What care is here to hold vp their popery Tho. Waldi in susesculo ZizanioruÌ„ Wseleus Richarde Clifford Rob. Mascall Ex â—eroque exemplari Math. 10. Iob. 1. Math. 10. He prayeth for his enemyes Ex â—etusto exemplari LoÌ„dinensiuÌ„ A testimoni all made by his frendes To stop lying lippes A rehersall of his belief In forme of bread but not without bread he meaneth The clergie in hate of the people A practise of false priests These are their coÌ„mon feates Walden in sasesculo zi zansorum Wielens Make from whence this geate commeth Fine worâ—â—â—hip I 〈◊〉 Alas good can thou 〈◊〉 slaundeâ—◠〈◊〉 proue 〈◊〉 by 〈◊〉 No scripâ—â— haue they to 〈◊〉 Intollera 〈◊〉 〈◊〉 they 〈◊〉 made 〈◊〉 such an 〈◊〉 And this maintaine they still The pope holy bible of papists Marke this haÌ„dling This charge geue they commonly For confirmation of this historie Ex archiuis et Regist. Tho. Arund Archiep. Cant. Polydorus and Edw. Haull deceiued A thing thought right necessary that the L. Cobham should be made out of the way or els not possible for papistry to florish Sir I. Oldecastel in fauour with the kyng The keyes of the church falsely wrasted The L. Cobham excommunicated The L. Cobham cast into the Tower The teres of the Crocadile Popish absolution neglected The Sacrament of the aultar Of penance Of Images Of pilgrimages See whether these men picke quarelles where they neede now Here is no mention made of the worde of God Wolues clothed in 〈◊〉 skins The summe in the poâ—â—â— beliefe Confession The Popes â—â—premacy Pilgrimage Conueneâ—â—â— in 〈◊〉 〈◊〉 Christum 〈◊〉 Psal. 2. The sacrament both body and bread in diuers respectes How confession is to be alowed What honour is to be done to the crosse The pope is Antichrist the Byshops are his members and fryers his tayle The bolde talke of the L. Cobham They cal them selues humble which rule ouer kinges and exercise the tyranny of the world Folowing christes footsteppes cleane contrary The vniuersall church meaning by a figure the part for the whole They call light darknes and darknes light Like will to like So did the Pharisies deliuer Christ vnto Pilate Syr Rob. Morley The L. Cobham returned againe to the Tower Alanus Copus Anglus with his fixe Dialogues Erostratus to get him a fame set Dianas temple on fire Alanus Copus Anglus intemperately abuseth hys penne Copus a barker agaynst dead me ... Answere to Alanus Copus Indifferency of the reader craued Whether the L. Cobham be to be iudged a traytor or a martyr The L. Cobham true and obedient to
the councell whether it be lawfull to appeale to Christ or no. The popishe church derideth Christ. Hus accused for trusting that Wickliffes soule is saued Sedition laid to his charge Hus accused for mouing certaine tumultes against the clergie and deuision in the vniuersitie of Prage A story of popes The cause why Swinco other of the Clergie did flie out of Prage This doctor Naso was counsailer to king Wenceslus A declaration how the Germaines departed froÌ„ the vniuersitie of Prage The penaltie of money was 100. siluer shocke The slauÌ„der of the vnshamefast Sycophant Palletz speaketh against Iohn Hus. Hus coÌ„mitted to custodie Ierome of Prage The Cardinall of Cambray Iohn de Clum The aemperours oratioÌ„ to I. Hus. The answer of I. Hus vn to the Emperour 1. Articles laide to I. Hus. The answer of Iohn Hus concerning his booke of the church S. Paule was neuer any member of the deuill Two maner of separatioÌ„s from the church The members of the church neuer fall finally away The predestinate is alwaies a member of the vniuersal church although not in present iustice To be in the church and a member of the church Predestination Both good and bad in the Church The Church is taken sometime for the congregation of the elect faithful so is the article taken in the Creede Peter neuer was head of the whole vniuersal Church The Church builded vpon Peter how The vicare of Christ how he is to be taken Eâ—â—â—ard ad Eu â—enâ—â—m lib. 4. Prelates making merchandise of holy orders The Pope taketh his originall 〈◊〉 the Emperours 96. disâ— The pope is not the head of any particuler church The popes power vaine Distinction of merite and of office Holynes cómeth not by sitting but by folowing The Cardinalles do count it heresie that they should be compelled to be followers of the Apostles 18. I. Hus condeneth the crueltie of the prelates in seeking the death of heretickes The betraying and condemning of innocents And how coulde this bishop of Cambray vnderstand the bookes of I. Hus being written in BohemiaÌ„ speach which he vnderstoode not 19. The church militant standeth in three partes 1. Ministers 2. Nobles 3. CommoÌ„s 20. Three kinds of obedieÌ„ce 1. Spirituall 2. Secular 3. Ecclesiasticall True obedience ruled by Gods coÌ„mauÌ„demeÌ„t Deut. 24. 21. Appealing vnto Christ. Appealing to Christ forbiddeÌ„ by the Cardinal of Cambray The appeale of Iohn Hus from pope Iohn 23. vnto Christ. The ferlicht coÌ„plaint prayer of christ against wicked iudges After the example of Christ he maketh his prayer to God A godly prayer of Iohn Hus. Chrisostome Andrew of Prage Robert bishop of Lincolne appealed from meÌ„ to christ Iohn Hus complaineth of Michaell de Causis his great enemie The procurator of I. Hus laid in prison at Rome The pope proued to do against his owne canon lawe 22. A knot found in a rushe The tree that is good bringeth forth good fruit 2. Cor. 10. 1. Cor. vlt. Deu. 23. Cardinall of Cambray obiecteth Iohn Hus aunswereth Forbidding to preach whether it ought to be obeyed Act. 5. Preaching almose geuing be not workes indifferent but duties commaundementes To forbid a minister to preach And to forbid a rich man to geue almose is both one How the popes cursinges are blessinges The Cardinall of Florence with his Notarie 8. Causes why excommunication ought tobe feared 24. A minister â—re admitted is more â—â—unde to preach then to doe any other work â—â—in rey the popes proâ—intioÌ„ notâ—â—thstaning Censures of the Popes Churche multiplyeth the Popes â—â—ctousnes Christ inâ—â—dited â—ne but â—rayed for all 1. Pet. 2. Rom. 12. 1. Articles drawen out of the trea tise written against Steuen Palletz The Emperours iudgement of I. Hus. The Cardinall of Cambray The Cardinal of Cambray Articles drawen out of his treatise written against Stanislaus de Znoyma 4. 1. Article Paule how he was both a blasphemer also a member of Christ. 2. Article Predestination 3. Article Who so committeth deadly sinne swâ—â—â—eth from the faith Tit. cap. 1. 4. Article The wordes of Christ for binding and losing vnles they be well vnderstanded minister to much feare or presumption 5. Article Binding loosing chiefly and principally belong to Christ. To true absolution 4. thinges are required 6. Article Ex Gregorio Priestes more geuen to their owne lucre and belly then to the seruice of Christ. 7. Article The Popes power â—oing vngodly is not to be feared 8. Article The Pope doing contrarye to Christ is not the vicare of christ but Antichrist 9. Article I. Hus neede not proue this article the pope will proue it himselfe 10. Article Top reach against the popes commandement 11. Article How farre prelates are to be obeied Isydorus Concilia prâ—ceptâ— 12. Article The clergie and laitie may iudge of the works of their prelates Iudgement double Secret in the coâ—â—â— of coÌ„science Open in the â—â—urt of authoritie 13. Article To Godâ— warde all wicked ministers be suspended 14 Article The laye people supplanted by the Clergy 15. Article The dishonestâ—e of such as gathered falâ—â— accusatioÌ„s against Iohn Hus. 16. Article 17. Article 18. Article 19. Article Articles 19. drawen out by the Parisians against I. Hus. Iohn Gerson Chauncelor of Paris 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. The wordes of the Cardinall of Cambray vnto I. Hus â—er his accusation A double inconuenience for I. Hus to fall in I. Hus aunwereth The Cardinal of Cambray appointeth I. Hus certaine conditions wherby he may be deliuered The answer of I. Hus. The Emperour exhorteth Iohn Hus to recant The Emperour rehearseth the Cardinall of CaÌ„brayes wordes The force of false witnes The Emperour to Iohn Hus. An olde bishop of Pole Obiection of a priest better sed then taught Palletz against Iohn Hus. A new heape of slaunders I. Hus waxeth faint and weary An other quarel against I. Hus touching these three men beheaded at Prage Vide supra pag. 590. I. Hus belied Ex puris affirmatiuis non con sistet argum in 2 figuta Another quarel picked by Englishe men against Iohn Hus The testimonial of Oxford for Wikliff brought to Prage A peece of the stone of Wickliffes sepulchre brought for a relique to Prage The othe of Palletz The othe of Michael de Causis Iohn Hus witnesseth the Lord. I. de Clum doth coÌ„fort Iohn Hus. The Emperours oratioÌ„ to the president of the councell That which god plateth man shall neuer roote vp Hierome of Prage mentioned and promoted by the Emperour 4. Bishops sent to Iohn Hus. The pitifull and louing oration of I. de Clum vnto I. Hus. 〈◊〉 marneâ—as constance of Iohn Hus. That is no 〈◊〉 modeâ—â— that are regardeth to obey 〈◊〉 then manifest veâ—â—â— Iohn Hus answereth The sermon where the â—â—tence The theame His theame confirmed by Aristotle They cannot abide the laitie to rule in any case All the popishe religion lieth in landes lordships and liberties Note here the