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
he should be takeÌ„ for true Byshop whom the Clergy and people of Rome did chuse elect without any tarying for any authoritie of the Emperour of ConstaÌ„tinople or the Deputie of Italy so as the custome and fashion had euer bene before that day an 685. And here the Byshops began first to writhe out their elections and their neckes a litle from the Emperours subiection if it be so as the sayd Platina and Sabellicus after him reporteth But many coniectures there be not vnprobable rather to thinke this constitutioÌ„ of Constantine to be forged and vntrue First for that it is taken out of the Popes Bibliothecarie a suspected place and collected by the keeper and maister of the Popes Librarie a suspected author who whatsoeuer fayned writynges or Apocripha he could finde in the Popes chestes of Recordes makyng any thyng on his maisters side that he compiled together and therof both Platina Sabellicus Gratianus take most part of their reportes therefore may the more be suspected c. Secondly where Platina and Sabellicus say that Constantine moued with the holynes of Pope Benedict the first made that coÌ„stitutioÌ„ how seemeth that to staÌ„d with truth when both the Emperour was so farre of from him being at Constantinople also for that the sayd Pope raigned but x. monethes which was but a small tyme to make his holines knowen to the Emperour so farre of And giue he were so holy yet that holynes might rather be an occasioÌ„ for the Emperour so to confirme and maintaine the olde receaued maner of his institution then to alter it The third coniecture is this for that the sayd constitution was not obserued but shortly after by the sayd Benedict was broken in the election of Pope Conon And yet notwithstanding albeit the constitution were true yet the election there by was not takeÌ„ away from the people and limited to the Clergy onely and much lesse might be taken away froÌ„ the Clergie and be limited onely to the Cardinals without the consent of their Prince and ruler accordyng to their owne Rubrice in their Decrees where the Rubrice sayth De ordinatione Episcopi Nullus inuitis detur Episcopus cleri plebis ordinis consensus desiderium requiratur c. That is Let no Byshop be geuen to any people agaynst their wils but let the consent desire both of the Clergy and of the people and of the order be also required c. And in the same Dist. also cap. SacroruÌ„ we read the same libertie interest to be graunted by Carolus Magnus and Ludouicus his sonne not to a few Cardinals onely but to the order as well of the Clergy as of the people to chuse not onely the Bishop of Rome but any other Bishop within their owne Diocesse whatsoeuer and to the Monkes likewise to chuse their owne Abbot settyng aside all respect of persons and giftes onely for the worthynes of life and gift of wisedome so as might be most profitable for doctrine and exaÌ„ple vnto the flocke c. And this continued till the tyme of the foresayd Carolus Magnus and Ludouicus his sonne an 810. of the which two Carolus the father receaued expresly of Pope Adâ—â—â— â—he first full iurisdiction and power to elect ordeine the Bishop of Rome like as pope Leo the ix did also to Ottho â—he first Germain Emperour an 961. The other that is Ludouicus sonne to the foresayd Charles is sayd to renouÌ„ce agayne and surrender from him selfe and his successours vnto pope Paschalis and the Romaines the right and interest of chusing the Romane Bishop and moreouer to giue and graunt to the sayd Paschalis the full possession of the Citie of Rome the whole territorie to the same belongyng An. 821. as appeareth by the decree Ego Ludouicus Dist. 63. But admit that fayned decree to be vnfaynedly true as it may wel be suspected for many causes as proceedyng out of the same fouÌ„taine with the coÌ„stitution of Constantine afore mentioned that is from the maister of the Popes Library of whoÌ„ both Gratianus Volateran by their owne confession take their grounde yet the same decree doth not so geue away the freedome of that election that he limiteth it onely to the Cardinals but also requireth the whole coÌ„sent of the Romaines neither doth he simplely absolutely geue the same but with coÌ„ditioÌ„ so that Omnes Romani vno consilio vna concordia sine aliqua promissione ad pontificatus ordinem eligerent that is whoÌ„ as all the Romaines with one counsaile with one accord without any promise of their voyces grauÌ„ted before shall chuse to be Byshop of Rome And moreouer in the same Decree is required that at the consecration of the same Bishop messengers should be directed incoÌ„tinent to the FreÌ„ch kyng concernyng the same Furthermore neither yet did the same decree albeit it were true long continue For although Pope Stephen the fourth and pope Paschalis the first in Ludouicus time were impapaced thorough discord without election of the Emperour yet they were fayne by message to send their purgation to him of their election And after that in the tyme of Eugenius the ij which succceded next to Paschalis Lotharius sonne of Ludouicus and Emperour with his father came to Rome and there appointed lawes magistrates ouer the Citie Whereby may appeare the donation of Ludouike in geuyng away the Citie of Rome to the Pope to be fayned And after Eugenius pope Gregory the iiij who followyng within a yeare after Eugenius durst not take his election without the consent and confirmation of the sayd Emperour Ludouicus And so in like maner his successours pope Sergius the ij Pope Leo the iiij pope Nicolas the first and so orderly in a long tract of tyme from the foresayd Nicolas the first to Pope Nicolas the ij an 1061. which Nicolas in his Decree beginnyng In nomine Domini Dist. 23. ordained also the same so that in the election of the Bisâ—ops of Rome commonly the consent of the Emperour and the people with the Clergy of Rome was not lackyng After which Nicolas came Alexander the 2. and wicked HildebraÌ„d which Alexander being first elected without the Emperors will and consent afterward repenting the same openly in his preaching to the people declared that he would no longer sit in the Apostolique sea vnlesse he were by the emperor confirmed Wherfore he was greatly rebuked and cast into prison by Hildebrand and so deposed Then Hildebrand and his folowers so ordred the matter of this election that first the Emperor then the lay people after that the Clergie also began to be excluded And so the election by litle little was reduced into the handes of a few Cardinals coÌ„trary to all ancieÌ„t order where euer since it hath remained And like as in elections so also in power iudiciarie in deciding and determinyng of causes of fayth and of Ecclesiasticall discipline the state of the
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
Church of Rome now beyng hath no coÌ„formitie with the old Romane Churche heretofore For then Byshops debated all causes of fayth onely by the Scriptures and other questions of Ecclesiasticall discipline they determined by the CanoÌ„s not of the Pope but of the Church such as were decreed by the auncient Councels as writeth Greg. Turonensis in Francorum historia Where as now both the rule of scripture sanctions of the old Councels set aside all thynges for the most part are decided by certaine new decretall or rather extradecrâ—tall extrauagant constitutions in the Popes Canon law compiled and in his Consistories practised And where as the old ordinaunce and disposition as well of the common law as of the sacred CouÌ„cels and institution of auncient fathers haue geuen to Byshops other prelates also to patrons and donors of Ecclesiastical benefices euery one within his owne precinct and dominion also to cathedrall Churches and other to haue their free elections to prosecute the same in full effect ordryng and disposing promotions collatioÌ„s prouisions dispositions of prelacies dignities and all other Ecclesiasticall benefices whatsoeuer after their owne arbitremeÌ„t as appeareth by the first generall Councell of Fraunce 16. q 7. cap. Omnes Basilicae by the first generall Councell of Nice cap 6. Also by the generall Councell of Antioche cap. 9. and is to be seene in the Popes Decrees 9. q. 3. Per singulas And also beside these auncient decrees the same is confirmed agayne in more latter yeares by Ludouicus the ninth French kyng in his constitution called Pragmatica sanctio made and prouided by full Parliament agaynst the popes exactions An. 1228. in these wordes as folow Item exactionâ—s onera grauissima pecuniarum per curiam Romanam Ecclesiae regni nostri impositas vel imposita quibus regnum miserabiliter de pauperatum existit siue etiam imponendas vel imponenda leuari aut colligi nullatenus volumus nisi duntaxat pro rationabili pia vrgentissima causa vel ineuitabili necessitate ac etiam de expresso spontaneo iussu nostro ipsius Ecclesiae regni nostri c. that is Item all exactions importable burdens of money which the Court of Rome hath layd vpon the Church of our kingdome whereby the said our kingdome hath bene miserably hetherto impouerished or hereafter shall impose or lay vpon vs we vtterly discharge and forbyd to be leuied or collected hereafter for any maner of cause vnlesse there come some reasonable godly most vrgent ineuitable necessitie that also not to be done without the expresse voluntary commaundement of vs of the Church of the same our foresayd kingdome c. Now contrary and agaynst to these so manifest expresse decrementes of generall Councels constitutions Synodall this latter Church of Rome of late presuÌ„ption degeneratyng froÌ„ all the steppes of their elders haue taken vpon them a singular iurisdiction by them selues for their owne aduauntage to entermedle in disposing traÌ„sposing Churches Colledges Monasteries with the collations exemptions elections goodes landes to the same belongyng by reason and exaÌ„ple wherof haue come in these impropriations first fruites reseruations of benefices to the miserable dispoyling of Parishes horrible decay of Christen fayth which thynges amoÌ„g the old Romaine elders were neuer knoweÌ„ For so much then did it lacke that due necessities were pluckt froÌ„ the Church that Emperours Kyngs Princes plucking froÌ„ their owne rather did cumulate the Church with superfluities Agayne when such goodes were geuen to the Church by those auncetors they were neither so geuen nor yet taken to serue the priuate vse of certaine churchmen takyng no paynes therein but rather to serue the publique subueÌ„tioÌ„ of the needy as is coÌ„teined in the canonicall institutioÌ„s by the Emperour Ludouicus Pius set forth An. 830. The wordes be these Res Ecclesiae vota sunt fidelium pretia peccatorum patrimonia pauperum that is The goods of the church be the vowes and bequestes of the faythfull prices to raunsome such as be in captiuitie or prison and patrimonies to succour them with hospitalitie that be needy Wherunto agreeth also the testimony of Prosper whose wordes be these Viros sanctos ecclesiae non vendicasâ—e vt proprias sed vt commendatas pauperibus diuisisse that is good men tooke the goodes of the church not as their own but distributed theÌ„ as geueÌ„ bequeathed to the poore And sayth moreouer Quod habet Ecclesia cum omnibus nihil habentibus habet commune that is Whatsoeuer the church hath it hath it common with all such as haue nothyng c. Adde to these the worthy testimony of S. August ad Bonif Si autem priuatim quae nobis sufficiant possidemus noÌ„ sunt illa nostra sed pauperum quorum procurationem quodammodo gerimus non proprietatem nobis vsurpatione damnabili vendicamus c. Likewise vowsons and pluralities of benefices were thyngs then as much vnknowen as now they are pernitious to the church taking away all free election of ministers from the flocke of Christ. All which inconueniences as they first came and crept in chiefly by the pretensed authoritie iurisdiction abused in this latter church of Rome so it can not be denyed but the sayd latter church of Rome hath taken and attributed to it selfe much more theÌ„ either the limites of Gods word do geue or standeth with the example of the old Romane church in these three thynges especiall Whereof as mentioÌ„ is touched before so briefly I will recapitulate the same The first is in this that whatsoeuer the Scripture geueth and referreth either to the whole church vniuersally or to euery particular church seuerally this church now of Rome doth arrogate to it selfe absolutely and onely both doyng iniury to other churches also abusing the Scriptures of God For albeit the Scripture doth geue authoritie to binde and loose it limitteth it neither to person nor place that is neither to the Citie of Rome onely more theÌ„ to other Cities nor to the sea of Peter more theÌ„ to other Apostles but geueth it clearely to the Church wherof Peter did beare the figure so that where soeuer the true Church of Christ is there is annexed power to bynde loose geuen and taken meerly as from Christ and not mediatly by the Pope or Byshop of Peters sea The second poynt wherein this present Churche of Rome abuseth his iurisdiction contrary to Scripture and steps of the old Romane Church is this for that it extendeth his authoritie farther and more amply theÌ„ either the warrant of the word or example of time will giue For although the Churche of Rome hath as other particular churches haue authoritie to binde and absolue yet it hath no such authoritie to absolue subiectes froÌ„ their othe subiection and loyaltie to their rulers Magistrates to dispeÌ„se with periury to denounce
to performe but also to do more and greater things then the law requireth Wherof riseth the works of supererogatiō contrary to the 6. and 8. principles aboue specified page 24. Also there be say they among other certaine workes of the lawe which pertayne not to all men but are consilia counsayles left for perfect men as matter for them to merite by and these they call opera perfectionis or opera indebita adding also to these newe deuises to serue God after their owne traditions besides the worde of God as Monasticall vowes wilfull pouerty difference of meates and garmentes pilgrimage to reliques and Saints worshipping of the dead superstitious ceremonies rosaries c. With such like and these they call workes of perfection which they preferre before the other commaunded in the lawe of God In so much that in comparison of these the other necessary duties commaunded and commended by the worde of God as to beare office in the common wealth to liue in the godlye state of matrimony to susteine the office of a seruant in a house is contemned and accounted as prophane in cōparison of these contrary to the 10. principle aboue mentioned pag. 24. * Of Sinne. OF Sinne likewise they teach not rightly nor after the institution of the Apostles and the auncient Church of Rome while the consider not the deepenes and largenes of sinne supposing still to be nothing els but inwarde actions with consent of will or outwarde such as are agaynst will whereas the strength of sinne extendeth not onely to these but also comprehendeth the blyndnes and ignorance of the minde lacke of knowledge and true feare of God the vntowardnes of mans minde to Godwarde the priuy rebellion of the hart against the lawe of God the vndeliting will of man to God and his worde The sense of flesh S. Paule also calleth an enimie against God and feeleth in himselfe that is in his fleshe nothing dwelling but sinne As touching also originall sinne wherin we are borne which is the destruction of original iustice and of gods Image in vs remayning in vs and bringing foorth in vs wicked cogitations affections and motions of naughtynes against the law of God and neuer ceaseth so long as man liueth this originall sinne the Popes doctrine doth not deny but yet doth much extenuate the same and holdeth that this inwarde concupiscence vicious affections not brasting out in vs with consent of will are no mortall nor damnable sinne but only fomes peccati And say moreouer that this concupiscentia in vs is no deprauation of the higher but onely of the lower partes of man beyng as a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferent and no lesse naturall in vs then is the appetite to eate and drinke and that the same is left to remaine in the Saintes after Baptisme to be to them occasion of more meriting c. * Of Penaunce or Repentaunce OF Penaunce this latter Latterane Church of Rome of late hath made a Sacrament contrary to the fourth principle before pag. 24. which penaunce say they standeth of three partes Contrition Confession and Satisfaction canonicall Contrition as they teach may be had by strength of free will without the lawe and the holy Ghost per actus elicitos through mans owne action and endeuour Which contrition first must be sufficient and so it meriteth remission of sinne In confession they require a full rehearsall of all sinnes whereby the Priest knowing the crymes may minister satisfaction accordingly And this rehearsing of sinnes ex opero operato deserueth remission contrary y◠to 14. principle before pag. 24. Satisfactions they call opera indebita enioyned by the ghostly father And this satisfaction say they taketh away and chaungeth eternall punishment into temporall paynes which paines also it doth mittigate And againe these satisfactions may be taken away by the Popes indulgence c. This vnsauery and hethenish doctrine of penaunce farre differeth from the true teaching of holye Scripture By the which teaching repentaunce properly conteineth these three partes contrition fayth and new life Contrition is called in Scripture the sorrow of hart rysing vpō the consideration of sinne committed and of the anger of God prouoked which sorrowe dryueth a man to Christ for succour wherevpon ryseth fayth Fayth bringeth afterward amendement or newenes of life whiche wee call newe obedience working fruites worthye of repentaunce ¶ Difference betweene the law and the Gospell AS there is nothing more necessary and cōfortable for troubled consciences then to be well instructed in the difference betweene the lawe and the Gospell so is the Churche of Rome much to blame in thys behalfe because it confoundeth togyther those two beyng in nature so dyuers contrary one from another as threatninges and promises thynges temporall wyth thinges eternall sorrowfull thinges wyth glad tydinges death wyth lyfe bondage with freedome c. Teachyng the people that whatsoeuer the lawe sayth the Gospell confirmeth and whatsoeuer the Gospell sayth the same is agreeable to the lawe and so make they no difference betweene Moses and Christ saue onely that Moses they saye was the gyuer of the olde lawe Christ is the gyuer of the newe and a more perfect lawe And thus imagine they the gospell to be nothyng els but a newe lawe gyuen by Christ bynding to the promises thereof the condition of our dooynges and deseruinges no otherwise then to the olde lawe And so denyde they the whole lawe after this destinction into three partes to wytte the law of Nature the lawe of Moses and the lawe of Christ. And as for the Gospell they saye it is reueled for no other cause but to shew to the world more perfect preceptes and counsayles then were in the olde lawe to the fulfylling whereof they attribute iustification and so leaue the poore consciences of men in perpetuall doubt and induce other many folde errours bryngyng the people into a false opinion of Christ as though he were not a remedy against the law but came as an other Moses to gyue a newe lawe to the worlde Furthermore as they make no difference betweene the nature of the lawe and nature of the Gospell confoundyng Moses and Christ together so neyther doe they distinct or discerne the tyme of the lawe and the time of the Gospell a sonder For where S. Paule bryngeth in the law to be a schoolmaster limiteth him his tune vnto Christ saith that Christ is the end of the law that is wheras y◠law ceaseth there Christ beginneth where christ begineth there the law endeth they cōtrary make the law to haue no ende nor ceasing but gyue to it immortall life kingdome equall with Christ so that Christ and the lawe togither do reigne ouer the soule and conscience of man Which is vntrue For either Christ must giue place and the lawe stande Or els the law the condemnation and malediction of
sonne and with hys host returneth agayne into Italy there to punish such as had with Henry his eldest sonne conspired agaynst him whose treasons were all detected at the condemnation of Henry Cesar hys sonne chiefly set on by the Pope When the Pope had vnderstanding that the Emperour with warlike furniture marched toward Italie although he fained himselfe recōciled and to be a frend to Fredericke yet was he notwithstanding to him a most secrete infestiue enemie And vnderstanding that he brought with him suche a power both of horsmen and footemen to do execution of such as he vnderstoode to haue bene conspirators against him in the late tumult and rebelliō Those which were faultie herein and gultie and all other that tooke their partes hee admonished to ioyne thēselues together and that they should furnish strongly their Cittyes with garrisons that they send for ayde to theyr friendes and that with all the force they were able they shold prepare them for the warre The rest of the Citties also in Italy whether they were the Emperours or his owne he indeuoureth to make them all hys and proper to himselfe Furthermore vnto the Emperor he sendeth his Embassadours to whom vnder the pretence of nourishing a peace he had geuen secret cōmandement that they should interdict him and his host so soone as he came within the borders of Italy To the preseruation of which peace saith he he had but late since promulgate a subsidie to be gathered amongst the Christians when he began the holy warre And also to say not by way of intreatie but cōmaundingly that what cause of controuersie he had with the Longobardes the same he should commit to him and stand to hys arbitrement Whereunto the Emperour repliyng maketh his Legate this aunswere Shortly after sayth he the peace was made betweene the Pope and me he called me for a chiefe defence both of y◠Church and himselfe agaynst the Romaynes which made warre with him and at his request with mine owne proper charge I mayntayned that his warre gaue his enemies the ouerthrow And further sayd that he should not do well through the pretence of peace to be a let to him frō that which both by lawe and right he might and ought to do But rather so he ought to dispose himselfe with force to restrayne and expell them which gathered thē together as rebels thinking to exclude themselues from the subiection both of him and the Empire And that such rebels as both had restrained the souldiours which the Emperor sent for when he was in Asia diuers others also which for necessary causes he had called to hym they had so wickedly delt with abused He as they had deserued should rather desire to see punished reformed then to mayntain them vnder colour of peace being so wicked and manifest euill doers And touching that he demandeth of hym that he should commit and deferre so great a cause wherein the wealth and safety of the Empire consisteth to his arbitrement by him to be determined without eyther assignemēt of any tyme when or adding thereunto any condition or exceptiō for not doing the same neither the diminishing impayring the dignitie and regaltie of his Empire considered he could not but maruell Seing that neither it apperteined to his calling and facultie nor to the benefite or cōmoditie of the Empire To this effect also writeth Fridericke in his last Epistle to the Pope the effect whereof amongst other Epistles you may read And in the same his letters he sheweth that when the Emperour at a certaine time had bene with the Pope At his going away he requested that when he came agayn he would come into Italy but with his houshold band and familie For that if he shoulde come as before he did accustome with his army he should terrifie thē ouermuch amongst whom sayth he you may assure your selfe to be in great safetye and finde all thinges in rest and quiet when quite contrary as the Emperor for a certainty had tryed he had there all things ready and prepared for his destruction So that when he pretended vnto him greatest frēdship he was busiest in conspiring his death The certayne time when the Pope had this exercise in hand agaynst the Emperor I cānot search out neither may it be in his epistles vndated easly foūd out But that of the certainty thereof no man need to doubt I haue assigned you to the Emperours Epistle where he maketh mention of the same The Emperour then as he had determined prosecuteth his purpose marcheth into Italy where he brought vnder his subiection those Cities that against him rebelled as Mantua Uerona Ternisium Patauium and others And then he afterward set vpō the great host of the Mediolanenses the Brixians the Placentines and other confederators vnto whom the Popes Legate Georgius Longomantanus had ioyned himselfe of whome he tooke 1000. prisoners and also their general being the chief Magistrate in the Citty of Mediolanum and Petrus Tenopolus the Dukes sonne of Uenice slue diuers captaines moe and tooke all their ensignes And in this battell specially at the recouering of Marchia and Ternissana he vsed the frendly ayd of Actiolinus The Pope now somewhat dismayd at this ouerthrow of his confederates mates though not much began yet somewhat to feare the Emperour whereas before that which he did he wrought secretly and by others nowe he goeth to worke with might and mayne to subdue and depriue the Emperour And although the Emperour saw perceaued what inward hate and mortall malice he bare wardes him not onely by that he so apertly stood with his conspiratours agaynst him but also that on euery side he heard and from all partes was brought him certain word how greatly he laboured agaynst him as with opprobrious wordes naughty reportes and slaunders to the intent to pull from him the hartes and fidelitie of his subiectes and make those that were his frends his enemies neither that he meant at any time to take vp and cease from such euill and wicked practises yet notwithstanding for that there shuld be no default in him foūd for the breach of the league and peace betweene them a little before concluded he sendeth foure Legates to the Byshop of Rome which should aunswere vnto and refute those criminous obiections whiche he layd vnto him as also make him priuy to hys purpose and what he ment to do thereby to declare hys innocencie towardes him in such causes and simplicitie The Bishop when he vnderstood these Embassadours to be not farre of from Rome knew the cause of their cōming he thought with himselfe that in hearing the excuse and reasonable answere of the Emperour perhaps might be prouoked to desist from hys purpose and so degenerate from other of his predecessours refuseth to speake with them and at the day appoynted pronounceth the sentence of proscriptiō against him depriuing him of all
CaÌ„terbury being vacant but that all things appertayning to that Church ought to be reserued whole to the consecratioÌ„ of the new Archb. therefore for the state both of hym and of hys Church he appealed vp also vnto Rome But to returne to the archbishop agayne The second yeare after Adam Chelindon the foresayde Archb. elect remayning all this while at Rome at last resigned vp hys election to the popes hand beyng Breg 10. who then gaue the same to Rob. Kilwarby Who then coÌ„ming to Douer restored agayn the Prior of that house being before excluded vpon certain causes By these coutentions iudge good reader of the religion of these men and of these tunes And now to returne to our former story About whiche tyme came out the great concordaunces by an Englishe Frier called Iohn Dernington Ex Eulogio It was aboue declared how a generall voyage beyng proclaymed to warre agaynst the Turkes and a subsidie beyng collected in EnglaÌ„d vpon the same prince Edward with other was appoynted to take theyr voyage nowe were onward in theyr iourny Who at Michelmas following with hys company came to Egermorth whiche is from Marsilius 8. leagues westward there taking ship agayne hauing a mery winde and prosperous within x. dayes ariued at Sunes at Tunicium where he was wyth great ioy welcommed entertayned of the Christian princes that there were to this purpose assembled as of Philip the French king whose father Ludouicus died a little before of Carolus the king of Sicilia and the two kinges of Nauarre and AragoÌ„ And as the Lord Edward came thither for hys father the king of England thither came also Henry the sonne of the king of Almaine for his father who at hys returne from the voyage was slayne in a chappell at Uiterbium hearing masse by the Lord SimoÌ„ and Buido the sonnes of the Lord Simon Mountfort Earle of Leicester When Prince Edward demaunded of these kings and Princes what was to be done they answered him agayne and sayd The Prince of this Cittie sayd they and the prouince adioyning to the same hath bene accustomed to pay tribute vnto the king of Sicile euery yeare And nowe for that the same hath bene for the space of vii yeares vnpayed and more therefore we thought good to make inuasion vpon hym But the king knowing the same tribute to be but iustly demaunded hath now according to our owne desires satisfied for the tyme past and also payed his tribute before hand Then sayde he My Lordes what is this to the purpose Are we not here all assembled and haue taken vpon vs the Lordes Character to fight against the Infidels and enemies of Christ what meane you then to conclude a peace with them God forbid we should do so for nowe the land is playne and hard so that we may approch the holy Citty Ierusalem then sayd they nowe haue we made a league with them neither is it lawfull for vs to breake the same But let vs returne agayne to Sicilia and when the wynter is past we may well take shipping to Acra But this counsaile nothing at al liked him neither did he shew himselfe wel pleased therwith But after that he had made them a princely banquet he went into hys closet or priny chamber from amongst them neither woulde be partake â— of any of that wicked mony which they had taken They notwithstanding continuing their purpose at the next mery wynd took shipping and for want of ships left CC. of theyr men a shore crying out piteously lamenting for the perill hazard of death they were in wherewith Prince Edward being somewhat moued with compassion came backe agayne to the land and receiued and stowed them in his own shippes being the last that went aborde within 7. dayes after they arriued in the kingdome of Scicilia ouer agaynst the Citty Trapes casting theyr anchors a league from thence within the sea for that their ships were of great burden throughly fraught And fâ—oÌ„ the hauen of the Cittie they sent out varges and boates to receiue and bring such of the Nobilitie to land as would but for theyr horses for the most part and all their armour they kept stil within bourd At length towardes the euening the sea began to be rough encreased to a great tempest a mighty In so much that their ships were beaten one against an others sides and drowned there was of them at that reÌ„pest lying at anchor more then 120. with all their armour and munition with innumerable soules besides and that wicked mony also which they had taken before likewise perished and was drowned But the tempest hurt not so much as one ship of Prince Edwardes who had in number 13. nor yet had one man lost thereby for that as it may be presupposed he consented not to the wicked counsaile of yâ— rest When in the morning the Princes and kinges came to the sea side and saw al theyr shyps drowned and saw their men and horses in great number cast vpon the land drowned they had full heauy heartes as well they might For of all theyr shyps and mariners whiche were in number a 1500. besides the common souldiours there was no more saued then the Mariners of one onely Shyp and they in this wise There was in that ship a good and wise Matrone a Countesse or an Earles wife perceiuing the tempest to grow and fearing her self called to her the Maister of the ship asked whether in attempting to the shore it were not possible to saue themselues who answered that to saue the ship it was impossible howbeit the men that were therein by Gods help he doubted not Then sayd the Countesse for the ship force no whit saue the soules therein and haue to the double the valure of thy ship who immediately hoysing the sayles with all force ran the ship a groundso neare the shore as possible was Thus with the vehemency of the weather and force he came withall brast the ship and saued all that was within the same as the matter had shewed and sayd before Then the kinges and princes altering theyr purpose after this so great a shypwrack returned home again eueuery one vnto their own lands Onely Edward the kings sonne remayned behinde with his men and ships which yâ— Lord had saued and preserued Then Prince Edward renouating hys purpose tooke shipping agayn and within 15. dayes after Easter arriued he at Acra and went a land taking with hym a thousand of the best souldiours most expert taryed there a whole month refreshing both hys men and horses and that in this space he might learne and know the secretes of the land After this he took with hym 6. or 7. thousand souldiours and marched forward twenty myles from Acra and tooke Nazareth and those he there found he slew and afterward returned again to Acra But their enemies following after them thinking to haue set vpon
whome these verses are written A re nomen habe benedic benefac benedicte Aut rem peruerte maledic malefac maledicte c. And thus haue yee the whole storie of Pope Boniface the 8. authour of the Decretalles Which story I thought the more diligently to set forth that all the Latine Church might see what an author he was whose lawes and decretals so deuoutly they follow Now after the long debating of this matter betweene the French king and pope Boniface let vs proceede in our English story About this time in the dayes of king Edward the Church of Rome began daily more and more to rise vp and swell so high in pride and worldly dominion that no king almost in hys owne countrey coulde doe any thing but as pleased the Pope who both had and ruled al in all countreis but chiefly here in England as partly by his intollerable tallage and pillage before signified may appeare partly by hys iniunctions and commandements sent downe also by his donations and reseruations of benefices and church liuings also in deposing and disposing suche as him listed in place and office to beare rule In so much that when the king and the church of Cant. in theyr election had chosen one Robert Burnell bishop of Bathe to be Archbishop of Canterburie Pope Boniface of hys own singular presumptuous authority ruling the matter after his pleasure frustrated their election and thrust in an other named Iohn Pecham For amoÌ„g all other this hath alwayes bene one practise of the court of Rome euer to haue the Archbyshop of their owne setting or suche one as they might be sure of on their side to weigh against the K. and other whatsoeuer nede should happen To this Iohn Peckham Pope Boniface directed downe a solemne Bul from Rome as also vnto all other quarters of the vniuersal church In the which Bul was conteined decreed directly against the rule of Scripture and Christian obedience that no church nor ecclesiastical person should henceforth yelde to his king or temporall Magistrate either any geuing or lending or promising of tribute or subsidie or portion whatsoeuer of the goodes and possessions to hym belonging but shuld be clearely exempted and discharged from all such subiection of tallage or subuention to be exacted of them in the behoofe of the Prince and hys affaires Which decree manifestly rebelleth against the commanded ordinaunce of God and the Apostolical canon of S. Peter and all other examples of holy Scripture For as there is no woorde in the Scripture that excludeth spirituall men more then temporall from obedience and subiectioÌ„ of princes so if it chaunce the Prince in hys exacting to be too rigorous or cruell in oppression that is no cause for the clergy to be exempted but to beare the coÌ„mon burden of obedience and to pray to God to turne and moue the Princes minde and so with prayer patience not with pride and disobedience to helpe amend that which is amisse Concerning the Bull of Boniface if any there be that either do not credite the same so to containe or would for his minde see and read the same the wordes therof here folow The copie of the Popes Bull wherein the Cleargie is exempted from geuing tribute to Kings and Princes BOnifacius c. Ad sempiternam rei memoriam Clericis laicos infestos oppidò tradidit antiquitas Quod presentium experimenta temporum manifestè declaraÌ„t dum suis finibus non contenti nituntur in vetitum ad illicita sua frena relaxant nec prudentèr attendunt quomodo sit eis in clericos ecclesiastic sáue personas bona interdicta potestas Quinimo ecclesiarum praelatis ecclesijs ecclesiasticisque personis regularibus secularibus imponuntur onera grauia ipsos talliant eis collectas imponuÌ„t ab ipsius suorumque prouentuum vel bonorum dimidiam decimam seu vicesimam vel quamuis aliam portionem quo tam exigunt extorquent eosque moliuntur multiphariè subijcere seruituti suaeque subdedere ditioni Et quod dolenrer referimus nonnulli ecclesiarum praelati ecclesiasticaeque personae trepidantes vbi trepidandum non est transitoriam pacem quaerentes plus timentes maiestatem temporalem offendere quà m aeternam talium abusibus non tam temerariè quà m improuide acquiescunt sedis apostolicae authoritate non obtenta Nos igitur talibus actibus obuiare volentes de fratrum nostrorum consilio Apostolica authoritate statuimus quòd quicunque praelati ecclesiasticaeue personae vel seculares quorumcunque ordinum conditionis seu status collectas vel tallias dimidiam decimaÌ„ vicesimam seu centesimam suorum ecclesiarum suarum prouentuum vel bonorum laicis soluerint vel promiserint vel se soluturos exceslerint aut quamuis aliam quantitatem porcionem aut quicquam ipsorum prouentuum vel bonorum aestimationem vel valorem ipsorum subuentionis subsidij vel doni nomine seu quouis alio timore vel modo vel quaesito colore absque autoritate sedis eiusdem Nec non imperatores reges seu principes duces leu comites vel barones potestates capitaneas officiales vel rectores quocunque nomine censeantur ciuitatum castrorum seu quorumque locorum constitutorum vbilibet quis alius cuiuscunque praeemineÌ„tiae coÌ„ditionis status qui talia imposuerint exegerint vel receperint aut apud aedes sacras deposita ecclesiaruÌ„ vel ecclesiasticarum personarum vbilibet arestauerint saysierint seu occupare praesumpserint vel arestari saysiri aut occupari mandauerint aut occupata saysita seu arestata receperint nec noÌ„ omnes qui scienter in praedictis dederint consilium auxilium vel fauorem publicè vel occultè eo ipso senteÌ„tiam excommunicationis incurrunt Vniuersitates quoque quae in his culpabiles suerint ecclesiastico supponimus interdicto praelatis personis ecclesiasticis supradictis in virtute obedientiae sub poena depositionis districtè mandantes vt talibus absque licentia expressa dictae sedis nullatenus acquiescant A supradictis autem excommunicationis interdicti sententijs nullus absolui valeat praeterquam in mortis articulo absque sedis Apostolicae autoritate licentia speciali c. This Bull being directed as is sayde from Rome to the Archbishop of Canterbury and likewise thorough the whole vniuersall Church vnder the Popes authority It chaunced not long after the king helde hys Parliament at S. Edmunds burie where was graunted to him of all cities and boroughs an right and of the commons a â—welf of their goodes Only the Clergie by vertue of this Bull stoode stoute denying to pay any thing to the king Thys answer not wel pleasing the king he willeth them to deliberate better with themselues vppon the matter and after long aduisement so to geue him answer therof against the next Parliament which should be holden the next
in an other worke of free iustification by grace And extenuated merits saying that they are no causes efficient of our saluation but onely sine qua non that is to say that workes be no cause of our iustification but yet our iustificatiō goeth not without them For the which his doctrine most sound and Catholicke he was condemned by the Pope an 1324. by the Popes decree extrauagant cap. Licet intra doctrinam Concerning the which man and his doctrine I thought good thus much to commit to history to the entent men may see that they which charge this doctrine now taught in the Church with the note of noueltye or newnes how iguoraunt and vnskilfull they be in the historyes and order of times fore past In the same part of condemnation at the same tyme also was Ioannes de Gunduno an 1330. and contayned also in the foresayd Extrauagāt with Marsilius Patauinus Whiche Ioannes wrote much vpon Aristotle and Auerrois and are yet remayning And no doubt but he wrote also of diuinity but not vnlike that these workes haue bene abolished In the same number and cataloge commeth also Guillermus Ockam who was in the yeare of our Lord 1326. as is afore mentioned pag. 375. and wrote likewise in defence of Ludouicus the Emperour agaynst the Pope and also in defence of Michael Generall of Grayfriers whom the Pope had excommunicated cursed for an hereticke Diuers treatises were by the sayd Ockam set forth whereof some are extant and in print as his questions distinctions some are extinct and suppressed as Ascentius reporteth quoòd essent aliquando asperiora Some againe be published vnder no name of the author being of his doing as the dialogue betwene the souldiour and the clarke wherin it is to be coniected what bookes and workes this Ockam had collected agaynst the Pope Of this Ockā Iohn Sledane in his history inferreth mention to his great cōmendation whose wordes be these William Ockam in time of Ludouicus 4. Emperor did florish about the yere of our Lord 1326. Who among other thinges wrote of the authority of the Bishop of Rome In the which booke he handleth these 8. questions very copiously whether both the administrations of the Bishops office and of the Emperors may be in one man 2. Whether the Emperour taketh his power and authority onely of God or els of the Pope 3. Whether the Pope and Church of Rome haue power by Christ to set and place kinges and Emperors and to commit to them theyr iurisdiction to be exercised 4. Whether the Emperor being elected hath full authority vpon the sayd his election to administer his Empire 5. Whether other kinges besides the Emperor and King of Romaines in that they are consecrated of priestes receiue of thē any part of their power 6. Whether the sayd kings in any case be subiect to their cōsecrators 7. Whether if the sayd kings should admit any newe sacrifice or should take to themselues the Diadeine without any further consecration they shoulde thereby lose their kingly right and title 8. Whether the seuen princes electors geue as much to the election of the Emperour as succession rightfull geueth to other kings Upon these questions he disputeth and argueth with sundry arguments and sundry reasons on bothe sides at length decideth the matter on the parte of the ciuil magistrate and by occasion therof entreth into the mention of the Popes decrees Extrauagant declaring how litle force or regard is to be geuen therunto Trithemius maketh mention of one Gregorius Ariminensis a learned a famous and right godly man who not much differing from the age of this Ockam about the yeare of our Lorde 1350. Disputed in the same doctrine of grace and free will as we doe nowe and dissented therein from the Papistes and Sophisters counting them woorse then Pelagians Of the like iudgement and in the same time was also Andreas de Castro as apeareth super lit 1. Sentent dist 45. and Burdianus vppon the Ethiques of Aristotle which both maintained the grace of that gospel as is now in the church receiued aboue 200. yeres since And what should I speake of the Duke of Burgundy named Eudo who at the same time An. 1350. disswaded the French king not to receiue in hys land the new founde cōstitutions decretall Extrauagant within his realme whose sage counsail then geuen yet remaineth among the French kings records as witnesseth Charol Molinaeus Dante 's an Italian wryter a Florentine lyued in the time of Ludouicus themperour about the yere of our lord 1300. and tooke his parte with Marsilius Patauinus against three sortes of men which he sayd were enemyes to the truth That is the pope Secondly the order of religious men which count thēselues the children of the church whē they are that children of the deuil their father Thirdly the Doctors of decrees and decretals Certain of his wrytings be extant abroad wherein he prooueth the Pope not to be aboue the Emperour nor to baue any right or iurisdiction in the Empire He cōfuteth the Donation of Constantine to be a forged and a fained thing as which neither did stande with any lawe or right For the which he was taken of many for an hereticke He complaineth moreouer very much the preaching of Gods worde to be omitted and in stede thereof the vaine fables of monkes and friers to be preached and beleued of the people and so the flock of Christ to be fed not with the foode of the Gospell but wyth winde The Pope sayeth he of a pastor is made a wolfe to wast the church of Christ and to procure with his Clergie not the word of God to be preached but his own Decrees In his canticle of purgatory he declareth the Pope to be the whore of Babylon And to her ministers to some hee applieth 2. hornes to some 4. As to the Patriarches whō he noteth to be the tower of the sayd whore Babilonicall Ex libris Dante 's Italice Hereunto may be added the saying out of the booke of Iornandus unprinted with the foresaid Dante 's that forsomuch as Antichrist commeth not before the destruction of the Empire therefore such as go about to haue the Empire extinct are forrunners and messengers in so doing of Antichrist Therfore let the Romaines sayth he and their Byshops beware least their sinnes and wickednes so deseruing by the iust iudgement of God the priesthood be taken from them Furthermore let all the prelates and princes of Germany take hede c. And because our aduersaries which obiecte to vs the newnes of our doctrine shall see the course and fourme of this religion now receaued not to haue ben eyther such a newe thing nowe or a thing so straunge in times past I will adde to these aboue recited master Taulerus a preacher of Argentine in Germany An. 1350. Who contrary to the Popes proceedings taught openly against al mennes merites
is a member and geue place vnto the greater part and if hee separate himselfe from the consent of the greater part and depart from the vnity of the Church he maketh himselfe a Schismaticke Now to come vnto the second conclusion if it be true as it is in deede that the Pope is vnder the Councell how can the Pope then dissolue alter and transporte the Councell against the will of the same For wyth what countenance can we say that the inferior hath power ouer the superior How can the Synode correct the Pope if the Pope may dissolue the Synode contrary to the will thereof Admit that the Pope be libidinous couetous a sower of war and discorde and a most mortall enemie vnto the Church and the name of Christ how can the Councel reproue him if he haue authority to dissolue the Councel For assoone as euer that the bishop of Rome shall vnderstande that in the Councell they doe intreat or talke of his correction or punishment straightwaies he wil seke remedy by dissoluing the Councel For as Macrobius sayth he that hath liberty to do more then is fit or necessary wil oftentimes do more then is lawfull If so be that the Bishop of Rome may exempt himself from correction by dissoluing or transporting the Councell it followeth that the Councell is not aboue him Therfore we must either deny that which is aforsaid that the Pope is vnder the Councell or els deny that the Pope hath power to dissolue the Councell contrary to the will and determination of the Councell And as this first conclusion is most true so are al other conclusiōs false which seeme to impugne the same Wherfore the seconde conclusion of the diuines is also manifest albeit that some doe admit it in certaine cases and in other some exclude it againe For if we do admit that for certain causes the Pope may dissolue the Councel contrary to the will and determination thereof that is to say to make the Pope iudge of the Councell it were cleane contrary vnto the first conclusion Now it is proued that the Councell is aboue the Pope can not be dissolued by the Pope wythout consent thereof Nowe we must further see whether it be an Article of our faith to beleeue it Which matter hath respect vnto the third conclusion For there haue bene many which all beit they did confesse these two conclusions to be true yet they doubted whether it were a veritie of the Catholicke fayth or no. Therefore this second part must be confirmed And we must see whether it be an article of faith that the Pope be vnder the councel Which being proued it shall also appeare to be an article of faith that the pope can not dissolue the councell without the consent therof Which consequent none of the contrary part hath refused First of al therefore we must inquire what faith is that wee may thereby the better vnderstand what pertaineth thereunto Faith as the Diuines do define it is a firme and stedfast cleauing vnto things beleued by the authority of hym that speaketh If then we beleeue as is aforesayde that the Pope of Rome is vnder the councell some authority doth moue vs therunto so is it the faith of him which beleeueth it but the question is not whether it be an Article of faith onely but whether it be an Article of the Catholike faith Wherefore we must againe enquire what the Catholicke faith is This word catholike is a Greke word and signifieth vniuersal The catholike faith that is to say the vniuersal faith is not so called because that euery man holdeth it but because euery man ought to beleeue it For all men doe not beleue that God is incarnate but euery man ought so to beleue And albeit the many be against this faith yet doth it not cease to be vniuersall For what wryteth the Apostle vnto the Romains If some of them hath not beleued doth their misbeliefe make the faith of God vaine God forbid Verely God is true but euery man is a lyer Therefore to beleue that the pope is vnder the councell is a poynt of the Catholike faith although some thincke the contrary for we are bound to beleeue it for somuch as it is taken out of the Gospell For we are not bounde onely to beleeue those things which are noted to vs in the Crede but also all those things which are cōtained in the holy Scriptures wherof we may not deny one iote And those things whych we alledge for the superiority of the general Councel are gathered out of the sayings of our Sauiour Iesu Christ and the Epistles of S. Paule Ergo we are all bound to beleeue it And to proue that these things are taken out of the gospel the councell of Constance doth witnesse the which groundeth his authority vpon these wordes Dic Ecclesiae that is to say tel it vnto the Church And where 2. or 3. are gathered together in my name c. And whatsoeuer ye shal bind c. with other such like texts Whereuppon Pope Martine the 4. being yet at Constance vnder the licence of the Councell sent out his bulles which do recken vp the Articles wherupon they ought to be examined which had fallē into any heresy amongst the which articles he putteth this article Whether hee doe beleue the sacred generall Councel to haue power immediatly from God and that the ordinances therof are to be receiued of all faithfull Christians which if any man would deny he should be counted an hereticke Wherefore when as the sacred Synode of Constance doth set forth this verity as touching the superiority of the general Councell what should let but that we also shoulde confesse the same to be a verity of the Catholike faith For the catholike church being congregate at Constance receiued that faith that is to say beleued it by the authority of hym whych spake it that is Christ and his Saintes To this purpose also serueth very well the wordes of the synode of Chalcedon written in this maner It is not lawfull for hym that is condemned by the whole Synode to nominate any Byshop The determination pleaseth all men Thys is the faith of the fathers He that holdeth any opinion contrary vnto this is an hereticke And againe it is a rule that it is not lawfull to appeale from the elect and chosen Synode Marke the manifest witnesse of this moste sacred Synode which said that he is an hereticke which holdeth any opinion contrary vnto the Councell But hee is no hereticke except hee refuse the Catholike faith Ergo it was the Catholicke faith to beleeue that it was not lawfull to appeale from the sacred Councel But howe was the same any poynt of the Catholike faith Verely for somuch as the sacred Synode perusing ouer the holy Scriptures hathe receiued thys conclusion out of the woordes of Christ and other holy fathers And like as the Synode of
Belgrade For the Christian princes at that time were in ciuill dissention and variance amongst themselues and the Pope with his Churchmen also were so busye in suppressing of Luther and of the Gospell then newly springing that they minded nothing els except it were to maintaine the welth of their own bellies Which pope if he had set his care as his duety was so muche in stirring vp Princes against the common enemy as he was bent to deface y◠gospel to persecute the true professors therof soone might he haue brought to passe not only that Belgrade might haue bene defended against the Turk but also y◠to be recouered againe which was lost before and moreouer myght haue stopped the great dangers and perils which nowe are like to fall vpon the religion and church of Christ whyche the Lord of his great mercy auert and turne away Certesse what so euer the Pope then did this had bene his duty setting al other things apart to haue had an earnest compassiō of so many miserable lost captiues which were fallen from their faith religion vnto the misery and slauery of the Turke thraldome of the deuil and to haue sought all means possible to haue reduced thē as lost shepe into the fold againe which then might sone haue ben done if prelates princes ioyning together in christian concord had loued so well the publike glory of Christ and soules of Christians as they tendered their owne priuate worldly friuolous quarels And admit that the Pope had conceiued neuer so much malice against Luther hys quarell also being good yet the publike church standing in such danger as it then did by the inuasion of the Turke reason woulde nature led religion taught time required that a good Prelate forgetting lighter matters shuld rather haue laid hys shoulder to the excluding of so great a dāger as then was imminent both to himselfe and the vniuersall Churche of Christ But nowe his quarel being vniust and the cause of Luther being moste iust and godly what is to be sayde or thought of suche a Prelate who for bearyng the Turke whome in a time so daungerous hee ought chiefly to haue resisted persecuted the trueth whych hee shoulde specially haue mainteined But Christ for his mercy stande for hys Churche and stirre vp zealous Princes and Prelates if not to recouer that is lost yet at least to retaine that little which is left Solyman therefore taking hys occasion and vsing the commoditie of time while our princes were thus at variance betwixt themselues wythout any resistance or interruption brought his army vnto Belgrade in the yere of our Lorde 1521. Which Citye being but slenderly defenced the Turke through his vnderminers guns and other engins of warre without great difficultie with little losse of hys souldiours soone subdued and ouercame After thys victorye Solyman resting himselfe a whole yeare and casting in his mynde howe to make all sure behinde him for feare of ennemies to come vppon his backe thought it expedient for his purpose if he might obtain the Ilande of Rhodes for that onely remained yet Christian betwixt him and Asia wherfore the next yeare following he brought hys army of 450. ships and 300. M. men to the besieging thereof This Rhodes was a mighty and strong Iland wtin the sea called Mare mediterraneum The inhabitants wherof at the first did manfully resist the turke sparyng no labor nor paines for the defence of thēselues of al christendome But afterward being brought to extremity and pinched with penury seing also no aid to come from the christians somwhat began to languish in thēselues The turkes in the meane time casting vp two great mountaines wyth strength of hand 2. miles of frō the citye like rolling trenches caried them defore thē neare vnto the city in the tops wherof they plāted their ordinance artillery to batter the city The maister of the knightes of the Rhodes was then one Philippus Villadamus a Frenchman in whome no diligence was lacking that appertained to the defence of the city The Rhodians likewise so valiantly behaued themselues vpon the walles that with their shot all the ditches about the city were filled with the carcases of dead Turkes Besides thys suche a disease of the bloudy flixe raigned in the Turkes campe that 30. M. of them died thereof and yet for all thys Solyman woulde not cease from hys siege begonne who at length by vnderminers casting downe the vamures and vttermost partes of the citie wan groūd still more and more vpon the Rhodians and with mortary pieces so battered the houses that there was no free place almost standing in all the Citie And thus continued the siege for the space of fiue or sixe monethes and yet all thys while came no help vnto them from the christians Wherfore they being out of all hope thorough the aduise of Ualladamus yelded themselues vnto the Turke vppon condition that hee woulde spare them wyth life and goodes which conuention the Turke kepte wyth them faithfully and truely Thus Solyman with his great glory and vtter shame to all christian princes and also ruine of all Christendome got the noble I le of Rhodes although not wythout great losse and detriment of hys army in so much that at one assault 20. thousande Turkes about the walles were slayne with fire sword stones and other engines Wherby it may be coniectured what these Rhodians might or would haue done if succor had come to them from other christian princes as they looked for This city was wonne vpon Christmas day An. 1522. Thys conquest of Rhodes obtained Solyman the 4. yeare after bringeth backe his army againe into Hungary where he founde none to resist him but onely Ludouike the yong king who being accompanied with a smal army and nothing able to matche wyth the Turke yet of a hasty rashnes and vaine hope of victory would needes set vpon him who if he had staide but a little had prospered the better For Ioannes Uainoda being a Capitaine well exercised in Turkish warres before was not farre off comming with a sufficient power of able souldiors But Paulus the Archbishop Coloss. a Franciscane Frier a man more bold then wise with his temerity and rashnes troubled al their doings For the whole summe of the army of the Hungarians contained in all but only 24. M. horsmen and footemen who at length comming vnto the battaile and being compassed about wyth a great multitude of the Turkes army were brought into great distres The Turks twise shorte of their pieces against the Christian army yet scarce was any Christian touched with the stroke therof whych was thought to be done of purpose bicause they were christians whych had the ordering of the gunnes for then the speciall gunners of the Turkes were Christians whome for the same cause they spared Then the Turkes horsmen comming vpon the backe of the christian armie compassed them about