Wherefore afterward he tasted and suffred much aduersity trouble And not long after in the yeare of our Lord sayth he 1372. he wrote vnto the Byshop of Rome that he should not by any meanes entermeddle any more wtin his kingdom as touching the reseruation or distribution of benefices and that all such by shops as were vnder hys dominion should enioy their former and ancieÌ„t liberty and be confirmed of theyr Metropolitanes as hath ben accustomed in tunes past c. Thus much wryteth CaxtoÌ„ But as touching the iust number of the yere and time we will not be very curious or carefull about at this present Thys is out of all doubt that at what time all the worlde was in most desperate and vile estate that the lamentable ignorance and darknes of God his truth had ouershadowed the whole earth this man stepped forth like a valiant champioÌ„ vnto whom it may iustly be applyed that is spoken in the boke called Ecclesiasticus of one Simon the sonne of Onias Euen as the morning star being in the middest of a cloud as the Moone being ful in her course and as the bryght beames of the Sunne so doeth he shine and glister in the temple and Church of God Thus doth almighty God continually succor helpe wheÌ„ all thinges are in dispaire being alwaies according to the Prophecye of the Psalme a helper in tyme of need The which thing neuer more playnely appeared then in these latter dayes and extreme age of the Church when as the whole state condition not onely of worldly things but also of Religion was depraued and corrupted That like as the disease named Lethargus among the Phisâ—uons euen so the state religion amongst the Diuines was past al mens helpe and remedy The onely name of Christ remayned amongest Christians but his true liuely doctrine was as farre vnknowne vnto the most part as his name was coÌ„mon vnto al men As touching fayth coÌ„solation the end vse of the law the office of Christ of our impotency and weaknes of the holy ghost of the greatnes strength of sinne of true works of grace and free iustification of liberty of a Christian man wherein consisteth and resteth the summe and matter of our profession there was no mention or any word almost spokeÌ„ of Scripture learning diuinity was knowne but vnto a few that in the scholes onely there also turned coÌ„uerted almost al into sophistry In stead of Peter Paule men occupyed theyr time in studying Aquinas and Scotus and the maister of senteÌ„ce The worlde leauing forsaking the liuely power of Gods spirituall word and doctrine was altogether led and blinded with outward ceremonies humaine traditions wherein the whole scope in a maner of all christian perfection did consist depend In these was all the hope of obteining saluation fully fixed hereunto all thynges were attributed In so much that scarcely any other thyng was sene in the temples or Churches taught or spoken of in sermoÌ„s or finally inteÌ„ded or gone about in theyr whole life but only heaping vp of certain shadowed ceremonies vpon ceremonies neither was there any end of theyr heaping The people were taught to worship no other thing but that which they did see and did see almost nothing whiche they did not worship The Church being degenerated from the true Apostolick institutioÌ„ aboue al measure reseruing onely the name of the Apostolick Church but farre from the truth thereof in very deede did fall into all kinde of extreme tyranny where as the pouerty and simplicity of Christ was chauÌ„ged into cruelty and abhomination of life In stead of the Apostolicke giftes and continuall labours and trauelles slouthfulnes ambitioÌ„ was crept in amongst the priests Besides all this there arose sprong vp a thousand sortes and fashions of straunge religions being the onely root well head of all superstitioÌ„ How great abuses and deprauations were crept into the Sacramentes at what tyme they were compelled to worship similitudes and signes of thinges for the very things themselues and to adore such things as were instituted and ordeined onely for memorials Finally what thing was there in the whole state of Christen religion so sincere so sound and pure which was not defiled and spotted with some kind of superstitioÌ„ Besides this with how many bondes snares of dayly new fangled ceremonies the sely consciences of men redeemed by Christ to liberty were snared and snarled In so much that there could be no great differeÌ„ce almost perceiued betwene Christianitie and Iuishnes saue onely the name of Christ so that the state and condition of the Iewes might seeme somwhat more tolerable then ours There was nothing sought for out of the true fountaines but out of the dirty pudles of the Philistians The christian people were wholy caried away as it were by the noses with mere decrees and constitutions of men euen whether as pleased the bishops to lead them and not as Christes will did direct them All the whole world was filled and ouerwhelmed with errours and darknesse And no great maruell for why the simple and vnlearned people being far from all knowledge of the holy Scripture thought it sufficient inough for them to know onely these things whych were deliuered them by their pastors and shepheards and they on the other part taught in a maner nothing els but such things as came foorth of the Court of Rome Whereof the most part tended to the profite of their order more then to the glory of Christ. The Christian faith was esteemed or counted none other thing then but that euery man should know that Christ once suffred that is to say that all men should know and vnderstand that thing which the deuils theÌ„selues also knew Hypocrisie was counted for wonderful holines All men were so addict vnto outward shewes that euen they theÌ„selues which professed that most absolute singular knowledge of the scriptures scarsly did vnderstaÌ„d or know any other thing And thys euideÌ„tly did appere not only in the common sort of doctâ—urs and teachers but also in the very heades and captaines of the Church whose whole religion and holines consisted in a maner in the obseruing of dayes meates and garments and such like rethorical circumstances as of place time person c. Hereof sprang so many sorts fashions of vestures and garments so many differences of colours meates with so many pilgrimages to seuerall places as though f. Iames at Compostella could do that which Christ could not do at Canterbury Or els that God were not of like power strength in euery place or could not be found but being sought for by running gadding hether and thether Thus the holines of the whole yere was traÌ„sported and put of vnto the Lent season No countrey or land was counted holy but onely Palestina where Christ had walked himselfe wyth his corporall feete Such was the blindnes of
Barbarossa an 1269. furthermore how mightely almighty God hath stand agaynst them how their warres neuer prospered agaynst the Turke how the iudgementes of the godly learned froÌ„ time to time haue euer repugned agaynst theyr errours c. of these and a thousand other mo not one word hath bene touched but all kept as vnder Benedicite in Auriculer confession This partiall dealing and corrupt handling of Historyes when I considered I thought with my self nothing more lacking in the church then a ful a complet history which being faythfully collected out of all our Monastical writers writteÌ„ Monuments should conteine neither euery vain written fable for that would be to much nor yet leaue out any thing necessary for that would be to little but with a moderate discretion taking the best of euery one should both ease the labor of the reader from turning ouer such a number of writers and also should open the plaine truth of times lying long hid in obscure darcknes of antiquity Wherby all studious Readers beholding as in a glasse the state course and alteration of Religion decay of doctrine and the controuersies of the church might discerne the better betwene antiquity and nouelty For if the things which be first after the rule of Tertullian are to be preferred before those that be latter then is the reading of histories much necessary in the church to know what went before and what folowed after And therfore not without cause Historia in old authors is called the witnesse of times the light of verity the life of memory teacher of life shewer of antiquitie c. Without the knowledge wherof mans life is blind and soone may fall into any kind of errour as by manifest experience we haue to see in these desolate latter times of the Church when as the Byshops of Rome vnder colour of antiquity haue turned truth into heresy and brought such new found deuises of straunge doctrine and ReligioÌ„ as in the former age of the church were neuer heard of before and all through the ignorance of times and for lacke of true history For to say the truth if times had bene well searched or if they which wrote Hystories had without partiality gone vpright betwene God and Baall halting on neither side it might well haue bene fouÌ„d the most part of all this catholicke corruptioÌ„ intruded into the church by the bishops of Rome as Transubstantiation leuation and adoration of the sacrament auriculer confession forced vowes of Priestes not to mary veneration of Images priuate and satisfactory Masses the order of Gregories Masse now vsed the vsurped authoritie Summa potestas of the sea of Rome with all the route of their ceremonies and wiedes of superstition ouergrowing nowe the Churche all these I say to bee new nothinges lately coyned in the minte of Rome without any stampe of antiquitie as by readyng of this present history shall sufficiently I trust appeare Whiche history therefore I haue here taken in hand that as other story writers heretofore haue employed their trauayle to magnifie the Church of Rome so in this history might appeare to all Christian readers the Image of both Churches as well of the one as of the other especially of the poore oppressed and persecuted Churche of Christ. Which persecuted Church though it hath bene of long season troden vnder foote by enemyes neglected in the world nor regarded in histories and almost scarse visible or knowne to worldly eyes yet hath it bene the true Church only of God wherin he hath mightely wrought hetherto in preseruing the same in all extreeme distresses continually stirring vp froÌ„ time to tyme faythful ministers by whoÌ„ alwayes hath bene kept some sparkes of hys true doctrine and Religion Now for asmuch as the true Church of God goeth not lightly alone but is accompanyed wyth some other Church or Chappel of the deuill to deface and maligne the same necessary it is therfore the difference betweene them to be sene and the descent of the right Churche to be described from the Apostles tyme. Which hetherto in most part of histories hath bene lacking partly for feare that men durst not partly for ignoraunce that men could not discerne rightly betweene the one and the other Who beholding the Church of Rome to be so visible and glorious in the eyes of the worlde so shining in outward beauty to beare suche a porte to cary suche a trayne and multitude and to stand in such hye authoritie upposed the same to be only the right Catholike mother The other because it was not so visibly known in the world they thought therfore it could not be the true church of Christ. Wherin they were far deceaued For although the right church of God be not so inuisible in the world that none can see it yet neyther is it so visible agayne that euery worldly eye may perceiue it For like as is the nature of truth so is the proper condition of the true Churche that commonly none seeth it but such onely as be the members and partakers thereof And therefore they which require that Gods holy Church should be euident and visible to the whole world seeme to define the great sinagogue of the world rather then the true spirituall Church of God In Christes time who would haue thought but the congregations and Councelles of the Pharisies had ben the right church and yet had Christ an other Church in earth besides that which albeit it was not so manifest in the sight of the world yet was it the onely true Church in the sight of God Of this Church ment Christ speaking of the Temple whiche he woulde rayse agayne the thyrd day And yet after that the Lord was risen he shewed not himselfe to the worlde but onely to his electe which were but few The same Churche after that encreased and multiplied mightely amonge the Iewes yet had not the Iewes eyes to see Gods Churche but did persecute it till at length all their whole nation was destroyed After the Iewes then came the heathen Emperours of Rome who hauing the whole power of the world in their hands did what the world could do to extinguish the name and church of christ Whose violence coÌ„tinued the space of 3. hundreth yeares All which while the true church of christ was not greatly in sight of the world but rather was abhorred euery where and yet notwithstanding the same small â—elly flocke so despised in the worlde the Lorde highly regarded and mightely preserued For although many then of the Christians did suffer death yet was their death neither losse to them nor detriment to the Church but the more they suffered the more of theyr bloud encreased In the time of these Emperours God raysed vp then in this Realme of Britaine diuers worthy teachers and witnesses as Elnanus meduinus Meltiuianus Amphibolus Albanus Aaron Iulius and other moe In whose time the doctrine of fayth without mens traditions was sincerely
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
the Church with such ample possessions 39. It is not necessary to saluation to beleue the church of Rome to be supreme head ouer all Churches 40. It is but folly to beleue the Popes pardons 41. All othes which be made for any coÌ„tract or ciuill bargayne betwixt man and man be vnlawfull 43. Benedict Fraunces Dominicke Bern with all such as haue bene patrons of priuate religion except they haue repented with such also as haue entred into the same be in a damnable state and so from the Pope to the lowest Noues they be all together heretickes Besides these Articles to the number of 45. condemned as is sayd by the Counsell of Constance Other articles also I finde diuersly collected or rather wrasted out of the bookes and writinges of Wickliffe some by William Wodford some by Walden by Frier Tyssington other whom they in theyr bookes haue impugned rather theÌ„ coÌ„futed In the number of whom William Wodford especially findeth out these Articles and writeth agaynst the same to the number of 18. as here vnder follow 1. The bread remayneth in his owne substaunce after the consecration therof vpon the aultar and ceaseth not to be bread still 2. As Iohn was figuratiuely Helias and not personally so the bread figuratiuely is the body of Christ and not naturally And that without all doubt this is a figuratiue speach to say this is my body as to say This Iohn is â—elias 3. In the Decree Ergo Berengarius the Courte of Rome hath determined that the Sacrament of the holy Eucharist is naturaly true bread 4. They which do affirme that the infantes of the faythful departing without the Sacrament of baptisme are not to be saued be presumptuous and fooles in so affirming 5. The administration of the Sacrament of confirmatioÌ„ is not onely reserued to the Bishops 6. In the time of S. Paule onely two orders of Clerkes did suffice in the Church Priests and Deacons Neither was there in the time of the Apostles any destinction of Popes Patriarches and Archbishops and Bishops but these the Emperors pride did finde it out 7. Such as in times past either for couetousnes of temporall lucre or of hope of mutuall succour by kindred or for cause to excuse their lust although they dispayred of issue were maryed were coupled together not by true Matrimony 8. The causes of diuorcement either for spirituall consanguinity or for affinity be not fouÌ„ded in Scripture but are onely ordinaunces of men 9 These words I will take thee to wife are rather to be taken in conâ—ract of matrimony then these wordes I doe take thee to wife And the contract with any party by the words of the future tence ought not to be frustrate for the contract with any party afterward made by the words of the present time 10. There be 12. disciples of Antechrist Popes Cardinals Patriarches Archbishops Bishops Archdeacons Officials Deanes Monkes Chanons Friers and Pardoners 11. In the booke of Numbers the 18. chapter in Ezechiell 44. chapter it is commaunded simply that neither the Priestes of Aaron nor the Leuites should haue any part of inheritance with other tribes but should liue meerly of tithes and oblations 12. There is no greater hereticke or Antechrist then that Clerke which teacheth that it is lawfull for Priestes and Leuites of the law of grace to be indued with temporall possessions And if there be any heretickes Apostates or blasphemers these Clerkes be such 13. It is not onely lawfull for the Lords temporal to take away goods of fortune from the Churchmen sinning vsually but also are bounde so to doe vnder payne of eternall damnation 14. He that is the more humble and more seruiceable to the Church and more enamoured with the loue of Christ he is in the church militant the greater and the more nearest Vicar of Christ. 15. If corporall vnction or aneling were a Sacrament as now it is fayned to be Christ and his Apostles would not haue left the ordinaunce thereof vntouched 16. Vnto the true dominion secular is required vertuous life of him that ruleth 17. All thinges that happen doe come absolutely of necessity 18. Whatsoeuer the Pope or his Cardinalles can deduce clearely out of the Scripture that only is to be beleued or to be done at their monitioÌ„ whatsoeuer otherwise they do commaund is to be condemned as hereticall Besides this W. Woodford afore mentioued diuers other there were which wrote agaynst these articles of Wicliffe aforesay maynteyning the Popes part as seemeth for flatterye rather then following any iust cause so to doe or shewing forth any reason or learning in disprouing the same Notwithstanding on the contrary part some there were againe both learned and godly which taking the part of Wickliffe without all flattery defended the most of the sayd articles openly in scholes and other places as appereth by the works of Iohn Hus who in his publicke determinations in the vniuersity of Prage stoode in defence of the same agaynst all his aduersaryes As partly is here to be seene in these tractations vnder folowing ¶ THE PVBLICK DEFENCE of certayne Articles of Iohn Wickliffe in the first Act before the whole Vniuersity of Prage in Charles Colledge ¶ The determination of I. Hus vpon the xiiij Article of Wickliffe as touching the preaching and hearing of the word of God made in the yeare of our Lord. 1412. FOr so much as to condemne the trueth wittingly or without reasonable examination doth tende to greate daunger of saluation as the Lord sayth Luke the sixt doe ye not condemne and ye shall not be condemned Therefore to auoyd this great dauÌ„ger the Vniuersity of Prage and the whole communalty there of the Rector Masters Doctors Bachelers and Studentes in theyr generall assembly not agreeing to the condemnation pronounced by the Doctors in theyr councell house requireth of the sayde Doctors a reasonable proofe of theyr condemnation and that they should by scripture authority or infallible reasoÌ„ proue the falsehead of euery those fiue and forty Articles The which being once done the sayd Vniuersity will agree to the sayd condemnation as iust For the Vniuersity doth well know that as Augustine sayth in the end of his second booke of Christian doctrine That what so euer a man doth learne besides the holy scriptures if it be hurtfull there it is condemned If it be profitable there it is founde And when a man hath founde all thinges therein which he hath profitably learned els where he shall much more aboundantly finde those thinges which are found in no place els but are learned in the maruelous deapth and maruellous profoundnesse of those most sacred Scriptures onely Thus writeth Augustine And Gregory in his three twenty booke of Moralles sayth thus God in the holye scripture hath comprehended whatsoeuer thing may happen vnto any man and in the same hath by the examples of those which are gone afore taught them which are to come how to
to the relation of these foresayd coÌ„stitutious of that clergy meÌ„ here coÌ„meth in more to be said and noted touching yâ— foresayd Statute ex Officio to proue the same not onely to be cruell and impious but also to be of it selfe of no force and validitie for the burning of anye person for cause of Religion for the disprofe of whiche statute we haue sufficient authoritie remayning as yet in the parliament Rolles to be seene in her maiesties Courte of Recordes which here were to be debated at large but that vpon speciall occasioÌ„ we haue differed the ampâ—e discourse therof to the cruell persecution of the Lord Cobhame hereafter ensuing as may appeare in the defence of the sayd lord Cobham agaynst Nicholas Happeffield vnder the title and name of Alanus Copus And thus referring them for the examination of this statute to the place aforesaid let vs now returne to Thomas Arundel and his bloudy constitutions aboue mentioned The stile and tenour wherof to the intent the rigour of the same may appeare to all men I thought hereunder to adioyne in wordes as followeth * The constitution of Thomas Arundell agaynst the followers of Gods truth Thomas by the permission of God Archbishop of Canterbury Primate of all Englande and Legate of the see Apostolicke To all and singuler our reuerend brethren fellow Bishops and our Suffraganes And to Abbots Priours Deanes of Cathedrall Churches Archdeacons Prouostes and Canons also to all persons vicares chaplaynes Clerkes in Parish Churches and to all lay meÌ„ whome and where so euer dwelling win our prouince of Canterbury greeting grace to stand firmely in the doctrine of the holy mother Church It is a manifest playne case that he doth wrong and iniury to the most reuerend councell who so reuolteth from the thinges being in the sayd Councell once discussed and decided And whosoeuer dare presume to dispute of the supreme or principall iudgment here in earth in so doing incurreth the payne of sacrilege according to the authoritie of ciuill wisedome and and manifest tradition of humayne law Much more then they who trusting to theyr own wittes are so bold to violate and with contrary doctrine to resist and in word and deede to contemne the preceptes of lawes and Canons rightly made and proceeding from the kaybearer and porter of eternall life and death bearing the rowme and person not of pure man but of true God here in earth which also haue bene abserued hitherto and of yâ— holy father 's our predecessoures vnto the glorious effusion of theyr bloud voluntary sprinkling out of theyr braynes Are worthy of greater punishmeÌ„t deseruing quickly to be cut off as rotten members from the body of the Church militent For such ought to consider what is in the old testament written Moses and Aaron among hys Priestes that is were chiefe heads amongst them And in the new Testament among the Apostles there was a certayne difference And though they were all Apostles yet was it graunted of the Lord to Peter that he should beare preeminence aboue the other Apostles And also the Apostles themselues woulde the same that he shoulde be the chiefetayn ouer all the rest And being called Cephas that is head shold be as Prince ouer the Apostles Unto whome it was sayd Thou beyng once conuerted confirme thy brethren as though he wold say If there happen any doubt among them or if anye of them chaunce to erre and stray out of the way of fayth of iust liuing or right conuersation Doe thou confirme and reduce him in the right way againe Which thing no doubt the Lord would neuer haue sayd vnto him if he had not so minded that the rest should be obedient vnto him And yet al this notwithstanding we know and dayly proue that we are sory to speake howe the olde Sophister the enemy of mankinde foreseeing and fearing left that sound doctrine of the church determined from ancient times by the holy forefathers should withstand his malices if it might keep the people of god in vnitie of faith vnder one head of yâ— church doth therfore endeuour by al meanes possible to extirp the sayd doctrine feyning vices to be vertues And so vnder false pretences of veritie dissimuled soweth discorde in catholike people to the intent that some goyng one way some an other He in the meane time may gather to himselfe a Church of the malignant differing wickedly from the vniuersall mother holy church In the which Satan transforming hymselfe into an Angell of light bearing a lying and deceitfull ballaunce in hys haÌ„d pretendeth great righteousnes in contrarying the ancient doctrine of the holye mother church and refusing the traditions of the same determined and appoynted by holy fathers perswading meÌ„ by fayned forgeries the same to be nought and so inducing other new kindes of doctrine leading to more goodnes as he by his lying perswasions pretendeth although he in very truth neither willeth nor mindeth any goodnes but rather that he may sow schismes wherby diuers opinions contrary to themselues being raysed in that Church fayth thereby may be diminished and also the reuerend holy misteries through the same contention of words may be prophaned with Paganes Iewes and other infidels and wicked miscreantes And so that figure in the Apos 6. is well verified speaking of him that sate on the blacke horse bearing a payre of balaunce in hys hand by that which heretiques are vnderstand Who at the first appearaunce lyke to weightes or ballance make as though they would set forth right and iust thinges to allure the hartes of the hearers But afterward appeareth the blacke horse that is to say their intention full of cursed speaking For they vnder a diuers shew and colour of a iust ballance with the tayle of a blacke horse sprinkling abroad heresies and erroures do strike And beyng poysoned themselues vnder colour of good rayse vp infinite slaunders and by certayn persons fitte to doe mischiefe do publish abroad as it were the sugred tast of hony mixt with poyson therby the sooner to be taken working and causing through their slight and subtiltyes that errour shoulde be taken for veritye wickednes for holines and for the true will of Christ. Yea and moreouer the foresayd persons thus picked out do preach before they be sent and presume to sow the seede before the seede discreetely be seperate from the chaffe Who not pondering the constitutions and decrees of the Canons prouided for the same purpose agaynst suche pestilent sowers do preferre sacrifice Diabolicall so to terme it before obedience be geuen to the holy Church militant We therfore considering and weying that error which is not resisted seemeth to be allowed and hee that openeth hys bosome to wyde whiche resisteth not the viper thinking there to thrust out her venome And willing moreouer to shake off the dust from our feete and to see to the honor of our holy mother Church whereby one
number if thorough me it should come to passe that those things which they haue hetherto knowne to bee most certaine and sure should now be made vncertaine Should I by this my example astonish or trouble so manye soules so manye consciences endewed with the most firme and certaine knowledge of the Scriptures and Gospell of our Lord Iesu Christ and his most pure doctrine armed against all the assaults of Satan I will neuer do it neither commit any such kinde of offence that I shoulde seeme more to esteeme this vile carcas appoynted vnto death then their health and saluation At this most godly worde he was forced againe to heare by the consent of the Bishops that hee did obstinately and maliciously perseuere in his pernicious and wicked errours Then he was commanded to come downe to the execution of his iudgement and in his comming downe one of the seauen Bishops afore rehearsed firste tooke awaye the chalice from him which he helde in his hand saieng O cursed Iudas why hast thou forsakeÌ„ the counsell waies of peace and hast counsailed with the Iewes we take away froÌ„ thee this chalice of thy saluation But Iohn Hus receiued this curse in this maner but I trust vnto God the father omnipotent and my Lorde Iesus Christ for whose sake I do suffer these things that hee will not take away the chalice of his redemption but haue a stedfast and firme hope that this day I shall drinke thereof in his kingdome Then followed the other Bishops in order which euery one of them tooke away the vestiments from him which they had put on eche one of them geuing hym their curse Whereunto Iohn Hus answered that hee did willingly embrace and beare those blasphemies for the name of the Lord Iesus Christ. At the last they came to the rasing of his shauen crowne But before the Bishops would go in hand with it there was a great contention betweene them with what instrument it should be done with a rasour or with a paire of sheares In the meane season Iohn Hus turning himselfe toward the Emperour saide I maruell that forsomuch as they be all of like cruell minde and stomacke yet they can not agree vpon their kinde of crueltie Notwithstanding at the last they agreed to cut off the skinne of the crowne of his head with a paire of sheares And when they had done that they added these words now hath the Church taken away all her ornaments and priuilegies from hym Now there resteth nothing else but that he be deliuered ouer vnto the secular power But before they did that there yet remained another knacke of reproch For they caused to be made a certaine crowne of paper almost a cubite deepe in the which were painted three deuils of wonderfull ougly shape and this title set ouer their heads Heresiarcha The which when he saw he sayde My Lord Iesus Christ for my sake did weare a crowne of thorne why should not I then for his sake againe weare thys light crowne be it neuer so ignominious Truly I will do it and that willingly When it was set vpon his head the Bishops saide now we commit thy soule vnto the deuill But I sayde Iohn Husse lifting his eies vp towardes the heauens doo commit my spirite into thy handes O Lord Iesu Christ vnto thee I commend my spirit which thou hast redeemed These contumelious opprobries thus ended the Bishops turning themselues towards the Emperour said This most sacred Synode of Constance leaueth now Iohn Husse which hath no more any office or to do in the Church of God vnto the ciuill iudgement and power Then the Emperour commaunded Lodouicus Duke of Bauaria which stoode before him in his robes holding the golden apple with the crosse in his hande that he should receiue Iohn Husse of the Byshops and deliuer him vnto them which should do the execution By whome as hee was led to the place of execution before the Church doores hee sawe his bookes burning whereat hee smiled and laughed And all men that he passed by he exhorted not to thinke that he should dye for any errour or heresie but only for the hatred and ill will of his aduersaries which had charged him wyth most false and vniust crime All the whole Citie in a maner being in armour followed him The place appointed for the execution was before the gate Gorlebian betweene the gardens and the gates of the suburbs When as Iohn Husse was come thether kneeling downe vpon his knees and lifting his â—ies vp vnto heauen he praied and saide certaine Psalmes and specially the 50. and 31. Psalmes And they which stoode by heard him oftentimes in his praier with a merrie and chearefull countenance repeate this versâ— Into thy hands O Lord I commend my spirit c. Which thâ—â—g when the lay people beheld which stood next vnto him they said what he hath done afore wee knowe not but now wee see and heare that hee doth speake and pray very deuoutely and godly Othersome wished that he had a Confessor There was a certaine Priest by sitting on horsebacke in a greene gowne drawne about with red silke which said he ought not to be heard because he is an hereticke Yet notwithstanding whilest he was in prison he was both confessed and also absolued by a certaine Doctour a Monke as Hus himselfe doth witnes in a certaine Epistle which he wrote vnto his frendes out of prison Thus Christ raigneth vnknowne vnto the world euen in the middest of his enimies In the meane time whilest he praied as he bowed his necke backward to looke vpward vnto heauen the crowne of paper fell off from his head vpon the grounde Then one of the souldiours taking it vp againe said let vs put it againe vpon his head that he may bee burned with his maisters the diuels whome he hath serued ¶ The description of the burning of Iohn Hus contrary to the safeconduict graunted vnto hym Then was the fire kindled and Iohn Hus began to sing with a loud voice Iesu Christ the sonne of the liuing God haue mercy vpon me And when he began to say the same the third time the winde droue the flame so vpon his face that it choked him Yet notwithstanding he mooued a while after by the space that a man might almost say three times the Lordes prayer When all the wood was burned and consumed the vpper parte of the body was left hanging in the chaine the which they throwe downe stake and all and making a newe fire burned it the heade being first cut in small gobbets that it might the sooner be consumed vnto ashes The heart which was founde amongest the bowels being well beaten with staues and clubbes was at last pricked vppon a sharpe sticke and roasted at a fire a parte vntill it was consumed Then with great diligence gathering the ashes together they cast them into the riuer of Rhene that the least
Wherupō by the helpe of certeine learned men he begā to seek reformatiō in hys own order Which thyng the pope perceauing and fearing that the sayde Hierome which was now in great reputation amōgst al men shold diminish or ouerthrow his authoritie he ordained his vicar or prouinciall to see reformatiō of these matters which vicare with great superstition began to reforme thinges but the sayd Hierome did alwayes withstand hym wherupon he was complayned of to the Pope and because that contrary vnto the popes commaundement he did wtstand hys vicare he was accursed But for all that Hieronimus lefte not of preaching but threatned Italy with the wrath and in dignation of God and prophecied before vnto them that the land should be ouerthrowne for the pride and wickednes of the people and for the vntruth hipocrisie and falshood of that clergy which God would not leaue vncenēged as ofterward it came to passe when as king Charles came into Italy and to Rome and so straitly beset the pope Alexander that he was forced to make composition with the king Now for somuch as the said Hierom would not leaue of preaching he was commaunded to appeare before the pope to geue accompt of his new learning for so thē they called the truth of the Gospell but by meanes of the manifold perilles he made his excuse that he could not come Then was he againe forbidden by the pope to preach and his learning pronounced and condemned as pernicious false and sedicious This Hieronimus as a man wordly wise foreseeing the great perils and daungers that might come vnto him for feare left of preaching But when as the people which fore hungred and longed for Gods word were instant vpon him that he would preach agayne he began agayne to preach in the yeare of our Lord. 1496. in the Cittie of Florence and albeit that many counsailed him that he should not so do without the Popes commaundement yet did he not regard it but went forward freely of his owne good will When as the Pope and his shauelinges heard newes of this they were greuously incensed and inflamed agaynst him and now againe cursed him as an obstinate and stifnecked hereticke But for all that Hieronimus proceeded in teaching and instructing the people saying that men ought not to regard such curses whiche are agaynst the true doctrine and the cōmon profite whereby the people shold be learned and amended Christ kingdome enlarged and the kindome of the deuill vtterly ouerthrowne In all his preaching he desired to teach no other thing then the onely pure and simple word of God making often protestation that al men should certifie him if they had heard him teach or preach anye thing contrary thereunto for vpon his owne conscience he knew not that he had taught anye thing but the pure word of God What his doctrine was all mē may easely iudge by his books that he had writtē After this in the yeare of our Lord. 1498. he was takē and brought out of S. Markes cloyster two other Fryers with hym named Dominicke and Siluester whiche fauoured hys learning and was caried into prison wheras he wrote a godly meditation vpon that most comfortable 31. psalme In te Domine speraui non confundar in aeternūsed in iusticia tua libera me Wherein he doth excellently describe and set forth the continuall strife betweene the flesh and the spirite After this the Popes Legates came to Florence called forth these three good men threatning thē marueilously but they continued still constant Then came the chief coūsailers of the citty with the popes commissioners whiche had gathered out certain Articles against these men wherupon they were condemned to death the tenour of which Articles hereafter ensue 1. The first article was as touching our free iustification through fayth in Christ. 2. That the communion ought to be ministred vnder both kyndes 3. That the indulgences and pardons of the pope were of no effect 4. For preaching against the filthy and wicked liuing of the Cardinals and spiritualtie 5. For denying the popes supremacie 6. Also that he had affirmed that the keyes were not geuen vnto Peter alone but vnto the vniuersal Church 7. Also that the pope did neither follow the life nor doctrine of Christ for that he did attribute more to his owne pardons and traditions then to Christes merits and therfor he was Antichrist 8. Also that the popes excommunications are not to be feared and that he which doth feare or flye them is excommunicate of God 9. Item that auriculer confession is not necessary 10. Item that he had moued the Cittizens to vprore and sedition 11. Item that he had neglected and contemned the popes Citation 12. Item that he had shamefully spoken agaynst slandered the pope 13. Itē that he had taken Christ to witnes of his naughtines and heresie 14. Also that Italy must be clensed through Gods scourge for the manifold wickednes of the princes and clergy The Martyrdome of Hierome and his two companions Thus was the worthy witnesse of Christ with the other two aforesaid first hanged vp openly in the market place and afterward burnt to ashes and the ashes gathered vp cast into the Riuer of Arum the 24. day of May in the yeare of our Lord 1499. Ex Catal. testium Illyrici This man foreshewed many thinges to come as the destruction of Florence and Rome and the renuing of the Church which three things haue happened in these times within our remembraunce Also he foreshewed that the Turkes and Mores in the latter dayes should be conuerted vnto Christ. He also declared that one should passe the Alpes into Italy like vnto Cirus which should subuert and destroy all Italy Whereupon Iohannes Franciscus Picus Erle of Mirandula called him a holy prophet and defended him by his writings against the pope Many other learned men also defend the innocencie of the saide Sauonarola Marsilius Ficinus also in a certayne Epistle doth attribute vnto him the spirit of prophecie greatly commending and praysing him In the like maner Philippus Comineas a French historiographer which had conference with him witnesseth that he was a holy man and full of the spirit of prophecie for so muche as he had foreshewed vnto hym so many thinges which in euent had proued true There were besides these many other not to be passed ouer or forgotten as Phillip Norice an Irishman professour at Oxford who albeit he was not burned yet as it is sayd he was long time vexed and troubled by the religious route But would to God that such as haue occupied themselues in writing of histories and haue so dilligently committed vnto memory all other thinges done in foreign common wealthes had bestowed the lyke dilligence labour in noting and writing those thinges which pertayn vnto the affayres of the Churche whereby the posteritie might haue had fuller and more perfecte vnderstanding knowledge of
hys owne promises Saluation standeth sure and certayne by Gods promise The place of S. Paule Rom. 4. expounded The 4. inconuenience The 4. principle aboue recited broken Ex Lindano in Epitome doctrinae Euangelicae The first errour of the Papistes touching good workes Hosius in 2. tom confessionis Cap. 1. The second errour of the Papistes in the doctrine of good workes Fayth the roote and cause of good workes Workes are not to be called good but by reason of fayth The office of fayth to iustifie The effect of fayth to bring forth good workes Fides per dilectioneÌ„ operans Gal. 5. The 3. errour of the Papistes touching the end of the law good works The end of the law and good workes peruerted Thom. Aquinas Hosius in 2. tom conses Cap. 1. The diuers opinions of their Catholicke Papistes how faith iustifieth The Popes doctrine agaynst the principles of Scripture The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law Agaynst the 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
preached After theyr death and Martyrdom it pleased the Lord to prouide a generall quietnes to his Church wherby the number of hys flocke began more to encrease In this age then followed here in the sayd land of Britayne Fastidius Niuianus Patricius Bacchiarius Dubricius Congellus Kentigernus Helmotus Dauid Daniell Sampson Elnodugue Asaphus Cildas Heulanus Elbodus Dinothus Samuell Niuius and a great sort moe whiche gouerned the Churche of Britayne by Christen doctrine a long season albeit the ciuil gouernours for the tyme were then dissolute careles as Gildas very sharply doth lay to theyr charge and so at length were subdued by the Saxons All this while about the space of foure hundred yeares Religion remayned in Britayne vncorrupt and the word of Christ truely preached till about the comming of Austen and of hys companions from Rome many of the sayd Britayne preachers were slayne by the Saxons After that began Christen fayth to enter spring among the Saxons after a certayne romish sort yet notwithstanding some what more tollerable thē were the times which after folowed through the dilligent industry of some godly teachers which then liued amongest them as Aidanus Finianus Coleman Archbishop of Yorke Beda Iohn of Beuerlay Alcuinus Noetus Hucharius Serlo Achardus Ealredus Alexander Neckam Negellus Fenallus Alfricus Sygeferthus such other who though they erred in some few thinges yet neither so grossely nor so greatly to be complayned of in respect of the abuses that followed For as yet all thys while the error of Transubstantiation and leuation with auriculer confession was not crept in for a publicke doctrine in Christes Church as by theyr owne Saxon Sermon made by Aelfricus set out in the second Volume of this present history may appeare pag. 1114. During the which meane time although the Bishops of Rome wer had here in some reuerēce with the Clergy yet had they nothing as yet to do in setting lawes touching matters of the Church of England but that only appertayned to the kings and gouernours of the land as is in this story to be seene pag. 754. And thus the Church of Rome albeit it began then to decline a pace frō God yet during all this while it remayned hitherto in some reasonable order till at length after that the sayd Bishops began to shout vp in the world through the liberalitie of good Princes and especially by Mathilda a noble Duches of Italy Who at her death made the Pope heyre of all her landes and indued his sea with great reuenewes Then riches begot ambition Ambition destroyed Religion so that all came to ruine Out of this corruption sprang forth here in Englād as did in other places more an other romish kind of Monkery worse then the other before being much more drowned in superstition and ceremonies which was about the yeare of our Lord. 980. Of this swarme was Egbertus Aigelbert Egwine Boniface Wilfrede Agathon Iames Romayne Cedda Dunstane Oswold Athelwold Athelwine Duke of Eastangles Lanfrancke Anselme and such other And yet in this tyme also through Gods prouidence the Churche lacked not some of better knowledge and iudgement to weigh with the darcknes of those dayes For although king Edgar with Edward his base sonne being seduced by Dunstane Oswold and other Monkish Clerkes was thē a great author and fautor of much superstition erecting as many Monasteries as were Sondayes in the yeare yet notwithstanding this continued not long For eftsoones after the death of Edgar came king Ethelrede and Queene Elfthred his mother with Alferus Duke of merceland and other peeres and nobles of the Realme who displaced the Monkes againe and restored the maryed Priests to their old possessions and liuings Moreouer after that followed also the Danes whiche ouerthrew those Monkish foundations as fast as king Edgar had set them vp before And thus hetherto stode the condition of the true Church of Christ albeit not without some repugnance and difficultie yet in some meane state of the truth veritie till time of pope Hildebrand called Gregory 7. which was nere about the yeare 1080. And of Pope Innocentius 3. in the yeare 1215. By whome altogether was turned vpside downe all order broken dissipline dissolued true doctrine defaced Christian faith extinguished Instead whereof was set vp preaching of mens decrees dreames and idle traditions And whereas before truth was free to be disputed amongest learned men now libertie was turned into law Argument into Authoritie Whatsoeuer the Byshoppe of Rome denounced that stode for an oracle of all men to be receaued without opposition or contradiction whatsoeuer was contrary ibso facto it was heresie to be punished with fagot and flaming fire Then began the sincere fayth of this English Church which held out so long to quayle Then was the clerre sunne shine of Gods word ouershadowed with mistes and darcknes appearing like sacke-cloth to the people which neither could vnderstand that they read nor yet permitted to read that they could vnderstand In these miserable dayes as the true visible Church beganne now to shrinke and keep in for feare so vpstart a new sort of players to furnish the stage as schole Doctours Canonistes and foure orders of Friers Besides other Monasticall sectes and fraternities of infinite variety Which euer since haue kept such a stirre in the Church that none for them almost durst rout neyther Caesar king nor subiect What they defined stode What they approued was Catholicke What they condemned was heresie whom soeuer they accused none almost could saue And thus haue these hetherto continued or raigned rather in the Church the space now of foure hundreth yeares and odde During which space the true Church of Christ although it durst not openly appeare in the face of the world oppressed by tyranny yet neyther was it so inuisible or vnknown but by the prouidence of the Lord some remnaunt alwayes remayned from tyme to time which not onely shewed secret good affection to sincere doctrine but also stode in open defence of truth agaynst the disordered Churche of Rome In which Catalogue first to pretermit Barthramus and Barengarius which were before Pope Innocent 3. a learned multitude of sufficient witnesses here might be produced whose names neyther are obscure nor doctrine vnknowne as Ioachim Abbot of Calabria Almericus a learned Byshop who was iudged an hereticke for holding agaynst Images in the time of the sayd Innocentius Besides the Martirs of Alsatia of whome we read an hundred to be burned by the sayd Innocentius in one day as writeth Hermanus Mutius Adde likewise to these Waldenses or Albigenses which to a great number segregated themselues from the Church of Rome To this number also belonged Reymundus Earle of Tholose Marsilius Patiuius Gulielmus de S. Amore Simon Tornacensis Arnoldus de noua villa Ioannes Semeca besides diuers other preachers in Sueuia standing agaynst the Pope Anno. 1240. Ex Cranz Laurentius Anglicus a Mayster of
Parris anno 1260. Petrus Ioannis a Minorite who was burned after hys death anno 1290. Robertus Gallas a Dominicke Frier anno 1291. Robert Grosthead Byshoppe of Lincolne which was called Malleus Romanorum anno 1250. Lord Peter de Cugnerijs anno 1329. To these we may adde more our Gulielmus Ockam Bongratius Bergomensis Luitpoldus Andraeas Laudensis Vlricus Hangenor Treasurer to the Emperour Ioannes de Ganduno anno 1330. mentioned in the Extrauagantes Andraeas de Castro Buridianus Euda Duke of Burgundy who counselled the french king not to receiue the new found constitutions and extrauagantes of the Pope into his realme Dante 's Alligerius an Italian who wrote agaynst the Pope Monkes and Fryers and agaynst the donation of Constantine anno 1330. Taulerus a Germayne preacher Conradus Hager imprisoned for preaching agaynst the Masse an 1339. The author of the booke called Poenitentiarius Asini compiled about the yeare 1343. Michael Cesenas a gray Fryer Petrus de Corbaria with Ioannes de Poliaco mentioned in the Extrauantes and condemned by the Pope Ioannes de Castilione with Franciscus de Arcatara who were burned about the yeare of our Lord. 1322. Ioannas Rochtaylada otherwise called Haybalus with an other Frier martyred about the yeare 1346. Franciscus Petrarcha who called Rome the whore of Babilon c. an 1350. Georgius Ariminensis an 1350 Ioannes de Rupe Scissa emprisoned for certayne prophesies against the Pope an 1340. Gerhardus Ridder who also wrote against Monks and Friers a book called Lacryma Ecclesiae an 1350. Godfridus de Fontanis Gulielmus de Landuno Ioannes Monachus Cardini Armachanus Nicholaus Orem preacher an 1364. Militzius a Bohemian which then preached that Antichrist was come and was excommunicate for the same an 1366. Iacobus Misnensis Mathias Parisiensis a Bohemian borne and a writer against the Pope an 1370. Ioannes Mountziger Rector of the Vniuersitie of Vlme anno 1384. Nilus Arch. of Thessalonica Henricus de â—ota Henricus de Hassia c. I do but recite the principall writers and preachers in those dayes Howe many thousandes there were which neuer bowed their knees to Baall that is knowne to God alone Of whome wee finde in the writings of one Brushius that xxxvi Citizens of Maguntia were burned an 1390. Who following the doctrine of the Waldenses affirmed the Pope to be the great Antichrist Also Massaeus recordeth of one hundred and fourty which in the prouince of Narbon were put to the fire for not receiuing the decretalles of Rome besides them that suffered at Paris to the number of xxiiij at one time anno 1210. and the next yeare after were foure hundred brent vnder the names of Heretiques Besides also a certayne good Heremite an Englishman of whome mention is made in Iohn Bacon Dist. 2. Quest. 1. who was committed for disputing in Paules Church agaynst certaine Sacramentes of the Church of Rome an 1306. To discend now somewhat lower in drawing out the discent of the Churche What a multitude here commeth of faythfull witnesses in the time of Iohn Wickleffe as Ocliffe Wickliffe an 1376. W. Thorp White Puruey Patshall Payne Gower Chaucer Gascoyne WilliaÌ„ Swinderby Walter Brute Roger Dexter William Sautry about the yeare 1400. Iohn Badby an 1410. Nicholaus Tayler Rich. Wagstaffe Mich. Scriuener William Smith Iohn Henry W. Parchmenar Roger Goldsmith with an Ancresse called Mathilde in the Citie of Leicester Lord Cobham Syr Roger Acton knight Iohn Beuerley preacher Iohn Husse Hierome of Prage Scholemaister with a number of faithfull Bohemians and Thaborites not to be told with whoÌ„ I might also adioyne Laurentius Valla and Ioannes Picus the learned Earle of Mirandula But what do I stand vpon recitall of names which almost are infinite Wherfore if any be so farre beguiled in his opinion to thinke the doctrine of the church of Rome as it now standeth to be of such antiquitie that the same was neuer impugned before the time of Luther and Zuinglius now of late let him read these histories or if he thinke the sayd historie not to be of sufficient credite to alter his perswasion let him peruse the Actes and Statutes of Parliamentes passed in this realme of auncient time and therein consider and conferre the course of times where he may finde and read An. 5. Regis Richardi 2. in the yeare of our Lord. 1380. of a great nuÌ„ber which there be called euill persons goyng about from town to town in freese gownes preaching vnto the people c. which preachers although the wordes of the Statute do terme there to be dissembling persons preaching dyuers Sermons contayning heresies notorious errours to the emblemishment of Christen faith of holy Church c. as the words do there pretend yet notwithstanding euery true Christian reader may conceaue of those Preachers to teache no other doctrine then nowe they heare theyr owne Preachers in Pulpits Preache agaynst the Bishoppe of Rome and the corrupte heresies of his Churche Furthermore he shall finde likewise in Statut. An. 2. Henr. 4. Cap. 15. in the yeare of our Lord. 1402. another lyke company of good Preachers and faythful defenders of true doctrine agaynst blynd heresie and errour Whom albeit the wordes of the Statute there through corruption of that time do falsely terme to be false and peruerse Preachers vnder dissembled holines teaching in those dayes openly and priuely new doctrines and hereticall opinions contrary to the faythe and determination of holy Churche c. yet notwithstanding whosoeuer readeth histories and conferreth the order and discent of times shall vnderstand these to be no false teachers but saythfull witnesses of the truth not teaching any newe doctrines contrary to the determination of holy Church But rather shall finde that Churche to be vnholy which they Preached agaynst teaching rather it selfe hereticall opinions contrary both to antiquitie and veritie of Christes true Catholicke Churche Of the lyke number also or greater of lyke true faythfull fauourers and followers of Gods holy worde we find in the yeare of our Lord. 14â—2 specified in a letter sent from Henry Chichesley Archbishop of Canterbury to Pope Martin 5. in the fift yeare of his Popedome where mention is made of so many here in Engand infected as he sayde with the heresies of Wickleffe and Husse that without force of any army they could not be suppressed c. Whereupon the Pope sent two Cardinals to the Archbishop to cause a tenth to be gathered of all spirituall and Religious men and the money to be layde in the chamber Apostolicke and if that were not sufficient the residue to bee made vppe of Chalices Candlestickes and other implementes of the Churche c. What shall neede then any more witnes to proue this matter when you see so many yeares agoe whole armyes and multitudes thus standing agaynst the Pope who thoughe they bee termed here for heretickes and schismatickes yet in that which they call heresie serued they the
will not name And here now commeth in the Argument of Pighius Hosius and Eccius to be aunswered vnto who arguyng for the antiquitie and authoritie of the Church of Rome reason on this maner Da That for somuch as an ordinary a knowen Church visible must here be knowen cōtinually on earth during frō the time of the Apostles to the which church all other Churches must haue recourse xi And seeyng then there is no other Church visible orderly known to haue indured from the Apostles time but onely the Church of Rome j. They conclude therfore that the Church of Rome is that Church wherunto all other Churches must haue their recourse c. To the which Paralogisme I aūswere thus that this word Durans Ecclesia the during Church in the Minor hath fallaciā aequiuoci For although the name of the Church and outward successiō of Byshops haue had their durance frō tyme of the Apostles yet the definition and matter which maketh a true Apostolicall church in deede and vniuocè neither is now in the church of Rome nor yet the forme institution of the church now vsed in Rome was euer frō the Apostles whiche Apostles were neuer Authors or fathers of this title iurisdictiō and doctrine now taught in Rome but rather were enemies euer to the same Agayne to the Maior which standeth vpon two partes I aunswere first although the necessitie of the churche duryng from the Apostles may and must be graūted yet the same necessitie was not boūd to any certaine place or persō but onely to fayth so that wheresoeuer that is to say in whatsoeuer congregation true fayth was there was the church of Christ And because the true fayth of Christ must needes euer remaine in earth therfore the Church also must needes remaine in earth And God forbid that the said true faith of Christ should only remaine in one citie in the world and not in other as well And therfore to the secōd part of the Maior is to be sayd that as this true and sincere fayth of Christ is not so geuen to remaine fixely in one place or citie alone so neither is there any one church in the world so ordained appointed of God that al other Churches should haue their recourse vnto it for determination of their causes and cōtrouersies incident c. And thus much to the Argument of Pighius and Hosius c. Now as touchyng the authorities allegations of the auncient Doctours and holy fathers in the commēdation of the Church of Rome here commeth in also to be noted that whosoeuer will vnderstand rightly their authorities and aūswere to the same must first learne to make a difference and distinction of the sayd Church of Rome frō that it was to that it is for as much as the Church of Rome is not the same Church now which it was then but onely aequiuocè otherwise as touching the very propertie and definition of a Church it is an other Church and nothing agreing to that was then saue onely in outward name and place therefore by this distinction made I aunswere the place of Irenaeus Cyprianus and other famous Doctours commendyng the Church of Rome as Catholicke and Apostolicall and say that these Doctours speakyng of the Church of Rome which then was sayd not vntrue calling it Catholicke Apostolicall for that the same Church tooke their ordinary succession of Byshops ioyned with the ordinary doctrine and institution frō the Apostles but speakyng of the Church of Rome whiche now is we say the sayd places of the Doctours are not true neither doe appertaine to the same all which Doctours neither knew the Churche of Rome that now is neither if they had would euer haue iudged any thyng therein worthy such commendation Ouer and besides our aduersaries yet more obiect agaynst vs who heauing and shouyng for the antiquitie of the Romish Churche for lacke of other sufficient reason to proue are driuen to fall in scannyng the tymes and yeares What say they where was this Church of yours before these fiftie yeares To whom briefly to aunswere first we demaund what they meane by this which they call our Church If they meane the ordinaunce and institution of doctrine and Sacramentes now receaued of vs and differing from the Church of Rome we affirme and say that our church was when this church of theirs was not yet hatched out of the shell nor did yet euer see any light that is in the time of the Apostles in the primitiue age in the tyme of Gregorie the first the old Romane church when as yet no vniuersall pope was receiued publikely but repelled in Rome nor this fulnesse of plenary power yet knowen nor this doctrine and abuse of Sacramentes yet heard of In witnes wherof we haue the old actes and histories of aūcient tyme to geue testimony with vs wherein sufficiēt matter we haue for vs to declare the same forme vsage and institution of this our church reformed now not to be the begynnyng of any new church of our owne but to be the renewyng of the old aūcient church of Christ nor to be any sweruyng from the church of Rome but rather a reducyng to the church of Rome Whereas contrary the churche of Rome whiche now is is nothyng but a sweruyng from the churche of Rome as partly is declared and more shall appeare Christ willyng hereafter And where the sayd our aduersaries doe moreouer charge vs with the fayth of our fathers and Godfathers wherein we were baptised accusing and cōdemnyng vs for that we are now reuolted frō them their fayth wherin we were first Christened To this we aūswere that we beyng first baptised by our fathers Godfathers in water in the name of the Father of the Sonne of the holy Ghost the same fayth wherin we were Christened thē we do retaine because our Godfathers were thē selues also in the same fayth therfore they cā not say that we haue forsaken the fayth of our Godfathers c. As for other points of Ecclesiasticall vses circumstaunces cōsidered besides the principall substaunce of fayth and baptisme if they held any thyng whiche receaded from the doctrine and rule of Christ therein we now remoue our selues not because we would differ from them but because we would not with them remoue from the rule of Christes doctrine Neither doth the Sacramēt of our baptisme binde vs in all points to the opiniōs of them that baptised vs but to the fayth of him in whose name we were Baptised For as if a man were Christined of an heretique the Baptisme of him notwithstandyng were good although the Baptiser were nought so if our Godfathers or fathers which Christened vs were taught any thyng not consonant to Christiā doctrine in all pointes neither is our Baptisme worsse for that nor yet we boūd to folow thē in all thynges wherein they them selues did not
regenerated by fayth in Christ before they begin to do any good worke of charitie or any other good deede 10. Item the doctrine of S. Paule perpending the high glory of a Christen mans state in Christ Iesus by faith first setteth him in a perfect peace with almightie God Rom. 5. Secondly exempteth him from all condemnatiō Rom. 8. Thirdly it matcheth him with aungels it equalleth him with Saints and felow citizens of heauen it nūbereth him with the housholde of God and inheriteth him with Iesus Christ himselfe Ephes. 2. Fourthly it adopteth him from the state of a seruaunt to the state of the sonne of God crying Abba father Gal. 4. Fiftly it openeth to him a bolde accesse and entraunce to the high maiestie and throne of grace Ephes. 2. Heb. 4. Sixtlye it subiecteth all thinges vnder him as ministers yea the Apostles themselues in their hiest office death life thinges present thinges to come with the whole worlde besides and assigneth him no spirituall head but onely Christ saying And you are Christes and Christ is Gods 1. Cor. 3. Seuenthly it aduaunceth and setteth him in a spirituall liberty or freedome aboue all terrours of spirite rising either of Gods lawe or mans lawe aboue all dreadfull feares of sinne damnation malediction reiection death hell or purgatory aboue al seruile bondage of ceremonies mens precepts traditions superstitious vses yokes customes or what els soeuer oppresseth and intangleth the spirituall freedome of a conscience with Christ hath set at libertie And requireth moreouer that wee walke and stande stout in that liberty with the free sonne of Sara whereto we are brought and not suffer our selues any more to bee clogged with any such seruile bondage that is to meane although we must be content to subiect our bodies to all seruice to all men yet that we yeld not our spirituall consciences and soules as slaues and seruants to be subiect to the feare or bondage of any terrene thing in this world forasmuch as we are in that part made Lordes and Princes ouer all things whatsoeuer can harme or binde or terrifie vs. Ga. 4. Colloss 2. 11. Item the right vayne of S. Paules doctrine putteth no difference nor obseruation in dayes and tymes Gal. 4. Col. 2. 12. Item it leaueth all meates to be indifferent wyth thankes giuing to serue the necessitie of the body and not the body to serue them Col. 2. 1. Tim. 4. 13. Item it permitteth marriage without restraint or exception lawfull and also expedient for all men hauyng neede thereof 1. Cor. 7. 14. Item it admitteth no sacrifice for sinne but the sacrifice of Christ alone and that done once for all with bloude For without bloud there is no remission of sinne whiche onely is applied to vs by fayth by nothing els Heb. 9. 15. Item as touching the holy Communion by the letters of S. Paule to the Cor. 11. we vnderstande that the vse then amongst them was to haue the participation of the bread called the Lordes body and of the cup called the Lordes bloud administred not at an altar but at a plaine bord or table the congregation there meeting together after the time of their supper where not the minister alone did receaue and the other looked on but the whole congregation togither did cōmunicate with reuerence thankes giuyng not lifting ouer the Priestes head nor worshipyng nor kneeling nor knocking their brestes but eyther sittyng at the supper or standing after the supper According to which forme the Muscouites yet to this day followyng the old rite of the Country although being drowned otherwise in much superstition vse to receaue it after they be risen from their diner standing Experience wherof was seene here at London the first day of October 1569. 16. Item the sayde Apostle besides the sacramentall supper maketh mention of Baptisme or washing of regeneration although he himselfe Baptised but few 1. Cor. 1. of the other sacraments he maketh no mention 17. Item by the same doctrine of S. Paule no tongue is to be vsed in the congregation which is not knowen and doth not edifie 1. Cor 14. 18. Item the rule of S. Paules doctrine subiecteth euery creature vnder the obedience of Kinges and Princes and ordinary Magistrates ordeined of God to haue the sword and authoritie of publike regiment to order and dispose in all thinges not contrary to God whatsoeuer perteineth to the maintenance of the good or to the correction of the euil from whose iurisdiction there is no exemption of vocations of persons whether they be Ecclesiasticall or politicall And therfore to this office appertaineth to preserue peace to set things in lawfull order to conserue Christian discipline in the Church of Christ to remooue offences to bridle the disobedient to prouide and procure wholesome and faithfull teachers ouer the people to maintaine learning and set vp schooles to haue ouersight not onely of the people but also of all Ecclesiastical ministers to see to euery one to do his dutye to remooue or punish such as be negligent also to call Councels and Synodes to prouide the Church goodes to be faithfullye dispensed by the handes of true dealers to the sustentation of the Church of true teachers to the publike necessitie of the poore c. 19. Furthermore by S. Paules doctrine the Ministers and superintendentes of Christes Church haue their authoritie and armour likewise to them limited which armour is onely spiritual and not carnal wherby they fight not against flesh bloud but against the power of darkenes errour and sinne against the spirituall seduction and crastines in heauenly things against the works and proceedings of Sathan the Prince of this worlde in comforting weak consciences against the terrors of the deuil and desperation and finally against euery cogitation lifted vp against Christ to subdue euery celsitude to the subiection and power of Christ Iesu the sonne of God An other briefe recapitulation of the same BRiefly and in a compendious summe to reduce the whole doctrine of S. Paule in these fiue pointes chieflie it consisteth 1. First in setting foorth the grace great loue and good-will and free promises of God the Father in Christ Iesus his sonne to mankinde which so loued the worlde that he hath giuen his owne sonne for the redemption thereof Iohn 3. which gaue his sonne to die for vs being his enimies Rom. 5. which hath quickned vs being dead in sinne Ephes. 2. which so mercifully hath reconciled the world to himselfe by his sonne and also by his ambassadours desireth vs to be reconciled vnto him 2. Cor. 5. who hath giuē his owne sonne to be sinne for vs. 2. Cor. 5. to be accursed for vs. Gal. 3. which by firme promise hath assured vs of our inheritance Rom. 4. which not by the works of righteousnes that we haue done but of his owne mercy hath saued vs by the washing of regeneration Tit. 3. c. 2. The
as foloweth How that in the beginning when he heard of these things was nothing at all afrayd nor disquieted in mynd but purposed to haue taried stil in the Citie till beyng perswaded by the intreatie of theÌ„ that were about him which desired him instatly that he would conuey himselfe away hid himselfe in a grange or village not farre of from the Citie and there abidyng with a fewe more in his company did nothing els night nor day but abode in supplication wherin he made his humble petitioÌ„ for the obtaining of peace vnto all the congregatioÌ„s through out the world For that was his accustomed maner so to doe And as he was thus making his prayers three dayes before he was apprehended in a vision by night he saw the bed set on fire vnder his head and sodainly to be coÌ„sumed And when he awaked he told by and by expounded vnto them that were present his vision and told them before what thing should come to passe that is how that in the fire he should lose his life for Christes cause It is further mentioned that wheÌ„ they were hard at hand which so narowly sought for him that he was inforced for the affection and loue of his brethren to fleet into an other village to which place notwithstanding within a little while alter the pursuers came and when they had taken a couple of children that dwelt therabouts they so beat one of them with whips that by the bewraying or confession of him they were brought to the Inne where Polycarpus was And they say that the pursuers making no great hast to enter found him in the vppermost place of the house from whence he might haue escaped into other houses if he would but this he would not do saying the wil of God be done Furthermore wheÌ„ he knew that they were come as the said history sheweth he came downe and spake vnto them with a very chereful and pleasant countenaunce so that it was a wonder to see those which a while agone knew not the man now beholding viewyng his comely age and his graue constant countenaunce lamented that they had so much employed their labour that so aged a man should be appreheÌ„ded To conclude he commaunded that straightway without any delay the â—able should be layd for them and persuaded theÌ„ that they would eate and diâ—e well and required of them boldly that he might haue an houres respite to make his prayers Which thing after it was graunted he arose and went to pray so being replenished which the grace of God that they which were present and hearyng the prayers that he made were astonied at it and now many of them were sory that so honest and godly an aged man should be put to death After this the foresaid Epistle or letter prosecuting the historie addeth more as followeth After he had made an end of his prayers had called to his remeÌ„brance al those things which euer hapned vnto him and to the vniuersal catholike church throughout all the world whether they were small or great glorious or els inglorious and that the houre was now come in which they ought to set forward they set him vpon an Asse and brought him to the Citie vpon a solemne feast day And there met him Irenarchus Herodes and his father Nicetes which causing him to come vp into the chariote where they sate persuaded him sayd What hurt I pray thee shall come thereof to thee if thou say by the way of salutation My Lord Caesar and to do sacrifice and thus to saue thy selfe But he at the beginning made them none aunswere Till that when they inforced him to speake he sayd I wil not do as ye counsail me I should When that they sawe he could not be persuaded they gaue him very rough language of purpose molested him that in goyng doune the chariot from them he might hurt or breake his legs But he forcing very light of the matter as though he had felt no hurt went merily and diligently forward making hast vnto the place appointed And when there was such vprore in the place of execution that he could not be heard but of a very few there came a voyce from heauen to Polycarpus as he was going into the Stage or appointed place of iudgement saying be of good cheare Polycarpus and play the man No man there was which saw him that spake but very many of vs heard his voyce And when he was brought in there was a great noise made by them which vnderstood that Polycarpus was apprehended The Proconsul asked him wheÌ„ that he was come whether his name was Polycarpus or not and when he said yea it was he gaue him counsail to deny his name and said vnto him be good vnto thy selfe and fauour thyne old age and many other such like words which they accustome to speake Sweare saith he by the Emperours good fortune looke vpoÌ„ this matter say thou with vs Destroy these naughtie men Then Polycarpus beholding with constant countenance the whole multitude which was in the place appointed and geuing a great sigh looked vp to heauen saying Thou thou it is that wilt destroy these wicked naughty men And the Proconsul thus being earnestly in hand with him sayd take thine othe and I will dyscharge thee desye Christ Policarpus aunswered fourescore and syxe yeares haue I beene his seruaunt yet in all this tyme hath he not so much as once hurt me how then may I speake euill of my king souereigne Lorde which hath thus preserued me Then the Proconsull againe inforced him and sayd Sweare thou I aduise thee by Caesars prosperity Policarpus replieth if thou require of me this fonde word of vaine boasting teyning not to know as thou saiest who I am I doe thee to wit that I am a Christian And if thou desire to know the doctrin of Christianity appoint a day thou shalt heare Perswade the people to this said the Proconsul Truly sayth Policarpus I haue thought it my part thus to say vnto you for so much as we are commaunded to giue vnto the gouernours powers ordayned of God the honor meete due to them and not hurtfull vnto vs but as for those I doe iudge them vnworthy to purge my self vnto them Hereupon the proconsul stode vp I haue saith he wilde beasts to whom I will throwe thee vnles thou take a better way Whereunto Policarpus answered let theÌ„ come we haue determined with our selues that we will not by repentance turne vs from the better way to the worse but rather conuenient it is that a man turne from the thinges that be euill to that which is good and iust Agayne sayth the Proconsul I will taine thee with fire if that thou set not by the wilde beastes nor yet repent Then said Policarpus you threaten me with fyre which shal burne for the space of an
And as these suffered to in Asia so in Rome suffered Felicitas with her 7 children who vnder this M. Antoninus Verus sustayned also the cruelty of this persecution The names of whose children Bergomensis and other histories doe thus recite Ianuarius Felix Philippe Siluanus Alexander Vitalis Martialis Of whom her first and eldest sonne Ianuarius after he was whipped and scourged with roddes was prest to death with leaden waightes Felix and Phillippe had their braynes beaten out with maules Siluanus was cast downe headlong and had his necke broken Furthermore Alexander Vitalis and Martialis was beheaded Last of all Felicitas the mother otherwise then the accustomed maner was for such as hadde borne Children was slayne with the sword Ex Supplem In the rage of this fourth persecution vnder the raigne of Antonius Pius suffered also good Iustinus a man in learning and Philosophy excellent a great defender of Christian Religion Who first exhibited unto the Emperour to the Senate a booke or Apologie in the defence of the Christians and afterward himselfe also dyed a Martyr Of whom in the history of Euseb. Lib. 4. cap. 16. it is thus recorded That about what tyme or a little before that Polycarpus with other diuers Sainctes suffered Martyrdome in Pargamopolis a Cittie of Asia this Iustinus as is aforesayd preâ—ented a booke in defence of our doctrine to the Emperour to wit vnto Antonius and to the Senate After which he was also crowned with like Martyrdome vnto those whome he in his booke had defended through the malicious meanes and crafty circumuention of Crescens This Crescens was a Philosopher confirming hys lyfe and maners to the Cynical sect whom for because this Iustinus had reproued in open audience and had borne away the victory of the trueth which he defended he therefore as much as in him lay did worke procure vnto him this crowne of Martyrdome And this did also Iustine him selfe a Philosopher no lesse famous by hys profession foresee and declare in hys foresayd Apology telling almost all those thinges before hand which should happen vnto him by these words saying And I looke after this good turne that I be slayne goyng by the way eyther of some of those whom I haue named and to haue my braynes beaten out with a bat or els of Crescens whom I cannot call a Phylosopher but rather a vayne boaster For it is not conuenient to call him a Philosopher whiche openly professeth thinges to him vnknowne and whereof he hath no skil saying and reporting of vs that the Christians be vngodly irreligiouse And all to please and flatter them which are reduced by errour For whether he obiecteth against vs the doctrine of the Christians whiche he hath not read yet is he very malicious and worse then the vnlearned ideotes who for the most part vse not to dispute or iudge of thinges they know not and to beare witnes of the fame Or put case that he had read them yet vnderstandeth he not the maiestie of the matters therein conteined or if peraduenture he vnderstandeth them and doth it for thys purpose that he would not be counted as one of them then is he so much the more wicked and malicious and the bondslaue of vyle beastly both fame and feare For this I testifie of him geuing you truely to vnderstand that for a truth which I declare vnto you how that I haue apposed him and haue put vnto him many questions whereby I know and perceaue that he vnderstandeth nothing But if so be that this our disputatioÌ„ with him hath not come vnto your eares I am ready to communicate vnto you agayn those questions which I demaunded of him whiche things shall not be vnfit for your Princely honour to heare But if ye knowe and vnderstand both what thinges I haue examined him of as also what aunswere he hath made it shal be apparant vnto you that he is altogether ignoraunt of our doctrine and learning or els if he knoweth the same he dare not vtter it for feare of hys auditors which thing as I sayd before is a proofe that he is no Philosopher but a slaue to vayne glory which maketh none accompt of that which his own Mayster Socrates had in so great estimation And thus much of Iustine out of Iustine himselfe Now to verifie that which Iustine here of him selfe doth prophecie that Crescens would and did procure his death Tacianus a man brought vp of a childe in the institutions of the Gentiles and obtayned in the same not a little fame and which also left behinde him many good monumentes and Commentaries writeth in hys booke agaynst the Gentiles in this sort And Iustine sayth he that most excellent learned man full well spake and vttered his minde that the afore recited men were lyke vnto theeues or lyers by the high way side And in the sayd book speaking afterward of certaine Philosophers the sayd Tacianus inferreth thus Crescens therefore sayth he when he came first into that great Cittie passed all other in the vicious loue of children and was very much geuen to couetousnes and where he taught that men ought not to regard death he himself doth feare death that he did all his indeuour to oppresse Iustine with death as with the most greatest euill that was and all because that Iustine speaking trueth reproued the Philosophers to be men onely for the belly and deceauers and this was the cause of Iustines Martyrdome Hierome in his Ecclesiasticall Catalogue thus writeth Iustine when in the Cittie of Rome he had his disputations and had reprooued Crescens the Cinike for a great blasphemer of the Christians for a bellygod and a man fearing death and also a follower of lust and lechery at the last by his indeuour and conspiracie was accused to be a Christian and for Christ shed his bloud in the yeare of our Lord. 154. vnder Marcus Antonius as the Cronicles doe witnes Abb Vrsperg and Eusebius in his Cronicle in the xiii yeare of the Emperour Antoninus Among these aboue recited is also to be numbred Praxedis a blessed virgine the daughter of a Citizen of Rome who in the tyme of Anicetus there Byshop was so brought vp in the doctrine of Christ and so affected to hys religion that she with her sister Potentiana bestowed all her patrimony vpon the relieuing of poore Christians geuing all her time to fasting and prayer and to the burryng of the bodyes of the Martyrs And after she had made free all her famelie with her seruauntes after the death of her sister she also departed and was buryed in peace Under the same Antoninus also suffered Ptolomeus and Lucius for the confession of Christ in a Cittie of Egipt called Alexandria whose history because it is described in the Apology of Iustinus Martyr I thought therefore so to set forth the same as it is alledged in Eusebius declaring the manner and occasion
be expressed As touching the course and proceedings of the Romish Bishoppes there where I last entered mention of them pag. 139. I ended wyth Pope Stephen the fifth After hys time was much broyle in the election of the Byshops of Rome one contending against an other in so much that wythin the space of ix yeares were ix Byshops Of the which first was Formosus who succeeded next vnto the forenamed Stephen 5. being made pope against the mind of certaine in Rome that wold rather Sergius then deacon of the church of Rome to haue bene Pope Notwythstanding Mars and money preuailed on Formosus part This Formosus of whome partly also is mentioned in other places of this Ecclesiastical historie being before bishop of Portuake had in time past I knowe not vpon what causes offended Pope Iohn the viij of that name By reason whereof for teare of the Pope he voided away and left his Bishopprike And because hee being sent for againe by the Pope woulde not returne therefore was excommunicated At length comming into France to make there his satisfaction vnto the Pope was degraded from a Byshop into a secular mans habite swearing to the Pope that he would no more reenter into the City of Rome nor claime his Bishoprike againe subscribing moreouer with his owne hand to continue from that time in the state of a secular person But then Pope Martin the next Pope after Iohn released the saide Formosus of his othe and restored him againe vnto his Bishoprike Whereby Formosus entred not onely into Rome againe but also obtained shortly after the papacie Thus he being placed in the popedome arose a great doubt or controuersie among the Diuines of his consecration whether it was lawfull or not some holding against him that for so much as he was solemnly deposed degraded vnpriested and also sworne not to reiterate the state Ecclesiastical therefore he ought to be taken no otherwise then for a seculare man Other alledged againe that whatsoeuer Formosus was yet for the dignitie of that order and for the credite of them whom he ordered all his consecrations ought to stand in force especially seeing the sayd Formosus was afterwarde receiued and absolued by Pope Martin from that his periury and degradation c. In the meane time as witnesseth Sigebertus this Formosus sendeth for King Arnulphus for aide against his aduersaries Who then marching toward Rome was there resisted by the Romaines from entring But in the siege sayeth the author the Romaines within so playd the Lyons that a poore Hare or such a like thing comming towarde the Citie the hoste of Arnulphus followed after with such a maine crie that the valiaunt Romaines vpon the walles for very feare where there was no hurt cast themselues desperately ouer the walles so that Arnulphus with little laboure scaled the walles and gate the Citie Thus Arnulphus obtaining the Citie of Rome rescueth Pope Formosus and beheadeth hys aduersaries whome the Pope to gratifie wyth like recompence againe blesseth and crowneth him for Emperoure Thus Formosus sitting fast about the space of 4. or 5. yeres followed his predecessours after whose time as I sayde within the space of ix yeares were ix Bishops as followeth But in the meane time concerning the storie of thys Formosus declared by Sigebert and many other Chroniclers this thing woulde I gladly aske and more gladly learne of some indifferent good Catholike person whyche not of obstinacie but of simple errour being a papist wold aunswere his conscience Whether doth he thinke the holy order of Priesthoode which hee taketh for one of the seuen Sacramentes to be Character indelebilis or not If it be not indelebilis that is if it be such a thing as may be put of why then doeth the Popes doctrine so call and so hold the contrary pretending it to be indelebile vnremoueable If it be in deede so as they teach and affirme indelebilis character why then did Pope Iohn or could Pope Iohn adnichilate cuacuate one of his vij Popeholy Sacraments making of a Priest a non Priest or a layman vncharactering hys owne order which is as he sayeth a Character which in no wise may be blotted out or remoued Againe how soeuer Pope Iohn is to be iudged in this matter to do either wel or not wel this wold I know if he did well in so dispriesting and discharactering Formosus for suche priuate offences If yea how then stādeth his doing wyth his owne doctrine which teacheth the contrary If he did not well how then standeth his doctrine with his doings to be true which teacheth that the Pope with his Synode of Cardinals can not erre Moreouer if this Pope Iohn did not erre in his disordering Formosus howe then did Martinus hys successoure not erre in repealing the sayd doing of hys predecessour Or how did not Pope Formosus erre hymselfe who beyng vnpriested by Pope Iohn afterwarde wythout reiterating the Character or order of Priesthoode tooke vppon hym to be Pope and made actes and lawes in the Churche Againe if Formosus nowe Pope did not erre how then did Pope Stephen hys successoure afterwarde not erre who did annihilate the consecration and all other actes of the said Formosus as erroneous Or againe if we say that this Stephen with his Synode of Cardinalles did right then howe could it be that Pope Theodore Pope Iohn the tenth which came after the foresayde Stephen did not plainely erre Who approuing the consecration of Formosus did condemne and burne the acts Synodale of Stephen and his Cardinals which before had condemned Formosus according as in storie here consequently may appeare After Formosus had gouerned the Sea of Rome fiue yeres succeded first Bonifacius the vj. who continued but 25. dayes then came Stephen the vj. which so enuyed the name of his predecessor Formosus that he abrogated and dissolued his decrees And taking vp his bodye after it was buried cut two fingers of his right hande and commanded them to be cast into Tiber then buried the body in a priuate or laymans sepulchre Thus Stephen after he had sat in the chaire of pestilēce one yeare succeeded in the same chaire Pope Rhomanus and sate iij. monthes repealing the actes decreed by Stephen his predecessor against Formosus Next to whome came Theodorus 2. who likewise taking parte with Formosus against the foresaid Stephē reigned but 20. dayes Then sate Pope Iohn the 10. who did fight and repugne against the Romanes And to confirme the cause of Formosus more surely did holde a Sinode at Rauenna of 74. Bishops with the French king Endo and his Archbishops being present at the same At the which councel were ratified all the decrees and doings of Formosus and the contrary acts of the Synode of Stephen the vj. were burned This Pope liued not Pope fully two yeares after whom succeeded Benedictus the 4. which kept the chaire three yeares After
tyme which was Archbishop of Canterbury being no moÌ„ke For all the other before him were of the profession of Monkes of whoÌ„ a great part had bene ItaliaÌ„s vnto Berctualdus Notwithstanding this Odo beyng also a stranger borne after he was elected into the bishoprike to aunswer to the old custome of others before him sayled ouer into France and there at Floriake after the vsuall maner aboue mentioned of Englishmen receiued the profession and habite of monkish religion as sayth my foresayd author And like as the sayd Odo first beyng no monke was made Archbishop of Canterbury So also Ulstanus the same tyme beyng bishop of Yorke and of Worcester differed from diuers his predecessours before him in profession and in habite of whome the forenamed author thus writeth in his iij. booke speaking of Ulstanus qui sanctitate discrepabat habitu that is he differed in sanctimonie and in habite Whereby is to be collected that in those dayes was a difference in habite garment not only betwene monkes bishops but also betwene one Bishop and an other Albeit what difference it was yet I do not finde But I returne agayne to Odo who by the description of his maners might seeme not to be the worste that occupied that place were it not that our lying histories faining false miracles vpon him as they do of other make him in deede to seeme worse then he was As where they imagine that he should see from heauen a sworde fall into the scabberd of king Ethelstane IteÌ„ where he should couer and defend the church of Canterbury with his praiers from raine And also where he should turne the bread of the aulter as the writer termeth it into liuely fleshe from flesh into bread againe to confirme the people which before doubted in the same Where note agayn good Reader that albeit this miracle were true as no doubt it is vntrue yet is it to be noted that in those dayes was a great doubt among englishmen of the popish sacrament that transubstantiatioÌ„ was not receiued into the christiaÌ„ creed The like iudgement is to be geueÌ„ also of that where our English writers testifieng of the same Odo say that hee should prophesie long before of Dunstan to be his successor in the church of Canterbury But to let these fantasies and idle stories passe this which we find of Odo his own writing is certain that the said Odo in the raigne of kyng Edmund had a synode commensed of the chiefe Prelates and meÌ„ of the clergy in his time to whom he directed this letter here following the copy whereof I thought to expresse for the Reader to see what zelous care raigned in Archbishops then toward the Church of the Lord. The wordes of his epistle proceed in this tenour The letter or an Epistle of Odo Archbishop of Caunterbury sent to the other Bishops and men of the Clergy MIrabili cunctipotentis polorum praesulis clementia opitulante Ego Odo ecclesiae Saluatoris Domini nostri Iesu Christi Archiepiscopus Douerniensis ciuitatis Metropolitanus coepiscopis fidei catholicae compagatoribus spirituali charitatis rigore meis confratribus Praesentium prosperitatem aethereique decoris beatitudinem c. The same in English By the deuine grace of God I Odo of the church of our lord and sauiour Iesus Christ Archbishop Metropolitane of the citie of Douer to my fellow bishops and fellow planters of the catholike fayth and my fellow brethren in the spirituall bonde of charitie with greeting wish prosperitie in this world present in the world to come felicitie If it were so or by any meanes could be that all the riches of this world were layd before myne eyes so that I beyng Emperour had all things vniuersally vnder my subiection all those things gladly would I geue yea and my selfe also would offer willingly for the health of your soules as which also do desire and trust likewise my self to be strengthened with the feruencie of your holynesse as appertayning to those things wherin the Lord our God hath set vs to be workmen c. And after a few other wordes of like effect wherein he doth declare the heauy burden of his office it followeth after this maner Wherfore most humbly and one vnworthy but yet a deuouâ— fellow brother of yours I beseech and exhort your holines that you will not shew your selues cold and negligent in the cure and regiment of soules so that in the tyme of the feareful iudgement the Lord doe not complaine of you saying my shepeheards did not feed my flocke but they fed theÌ„selues And agayne they were princes of my flocke and I knew not of it But rather let vs take heede and be diligent ouer the houshold of the Lord ouer which he hath set vs to be the leaders to geue them meate true measure of corne in tyme conuenient that is to say wholesome doctrine And although vpon myne owne demerites or worthinesse I do not presume to comfort or exhort any man but as one beyng vnworthy faultie in transgressions innumerable am glad and stand in neede rather to be strengthened by your brotherly admonitions yet for the auncient authoritie of my predecessors as of Augustine of happy memory and also of all other saintes by whose industrie the rule of christianitie did first florish and spring from this Metropolitane sea vnto all quarters of England Therefore I haue thought good to direct vnto you these my letters to the profit of you all especially for that our renowmed princely king Edmond with all his people doth ioy to folow that which he heareth in you and of you and also forsomuch as all his subiectes which be vnder his Imperiall dominion doe loue and delight to follow most ioyfully the same and report of your sincere conuersation c. This Odo continued bishop the space of 20. yeres After whom Elsinus was elected and ordained by the kyng to succeede through fauour and money but in goyng to Rome for the Popes palle in his iourney thorough the Alpes he decayed and died for cold Whereupon succeeded Dunstane as in tyme and place by the leaue of Christ foloweth to be declared This Edmund gaue to S. Edmund the Martyr before mentioned the towne of Bredrichâ—ehworth which is now called S. Edmondesbury with great reuenues and lands appertainyng to the same But concerning the friuolous miracles which our Monkish storywriters here â—ayne of this good Edmund by the way or rather out of the way I let them passe And thus much concerning the raign of king EdmuÌ„d who after he had raigned vj. yeres and half was slaine as is sayd at Pulchorchurch and buried at Glastenbury of Dunstane leauing behynd him two children Edwine Edgar by his wife Elgina But because the foresaid children were yet yong vnder age therfore Edrede brother to king Edmund and vncle to the children gouerned as Protector about the space of 9.
able to helpe vs. In saying or singing the houres and Mattens of the day the time to be but lost A man ought to cease from his labour no day but onely vpon the Sonday The feastes and festiuals of saintes ought to be reiceted Item such fastes as be coacted and inioyned by the Church haue no merite in them These assertions of the Ualdenses being thus articled out by Enâ—as Siluius I thought to geue them abroad in English as they are in Latine to the intent that as they are the lesse to be doubted being set out of a popes pen so we may the better know both them hereby what they were and also vnderstand how this doctrine now preached and taught in the Church is no new doctrine which here we see both taught and persecuted almost 400 yeares agoe And as I haue spoken hetherto sufficiently concerning theyr doctrine So now we will briefly somewhat touch of the order of theyr life and conuersation as we finde it registred in a certayne olde written booke of Inquisition ¶ Ex Inquisitorio quodam libello MOdus autem Valdensium talis est c. The whole proces commeth to this effect in English The maner of the Ualdenses is this They kneeling vpon their knees leaning to some banke or stay doe continue in their prayers with silence so long as a maÌ„ may say 30. or 40. times Pater noster And this they doe euery day with great reuerence being amongest theÌ„selues such as be of their owne religion no straungers with theÌ„ both before dinner after likewise before supper and after also what time they go to bed and in the morning when they rise at certain other times also as well in the day as in the night IteÌ„ they vse no other prayer but the prayer of the Lord that without any Aue Maria and the Creed which they affirme not to be put in for any prayer by Christ but only by yâ— church of Rome Albeit they haue and vse yâ— seueÌ„ articles of fayth coÌ„cerning the diuinity and seuen articles concerning the humanity and the x. commaundements and seuen workes of mercy which they haue compiled together in a coÌ„pendious book glorying much in the same therby offer themselues ready to answere any man for theyr fayth Before they go to meate they haue this grace Benedicite Korieeleyson Christe eleyson Kyrieeleyson Pater noster Which being sayd then the elder amongest them beginneth thus in their owne tongue God which blessed the fiue barely loaues and two fishes in the desert before his disciples blesse this table that is set vpon it or shal be set vpon it In the name of the father of the sonne and of the holy Ghost Amen And likewise agayne when they rise from meat the seniour geueth thankes saying the words of the Apocalips Blessing and worship and wisedome thankesgeuing honor vertue and strength to God alone for euer and euer Amen And addeth moreouer God reward them in their bosoms and be beneficiall to all them that be beneficial to vs and blesse vs. And the God which hath geuen vs corporall feeding graunt vs his spirituall life and God be with vs and we alwayes with hâ—m To which they answere agayn AmeÌ„ And thus saying grace they hold their hands vpward looking vp to heaueÌ„ Alter their meat and grace sayd they teach and exhort amongest themselues conferring together vpon their doctrine c. In their doctrine and teaching they were so diligent painefull that Reinerius a writer about their time an extreme enemy agaynst them in a long proces wherin he describeth their doctrine and teaching testifieth that he heard of one which did know the party that a certayne heretick sayth he onely to turne a certaine person away from our faith and to bring him to his in the night and in yâ— winter time swamme ouer the riuer called Ibis to come to him and to teach him moreouer so perfect they were then in the Scriptures that the sayd Reinerius sayth he did heare and see a man of the couÌ„try vnlettered which could recite ouer the whole booke of Iob word by word without booke with diuers other which had the whole new testament perfectly by hart And although some of them rather merely then vnskilfully expounded the wordes of 1. Ioan. Sui non receperunt eum Swine did not receiue him yet were they not so ignoraunt and voyd of learning nor yet so few in number but that they did mightely preuayle In somuch that Reinerius hath these wordes Non erat qui eos impedire auderet propter potentiam multitudinem fautorum suorum Inquisitioni examinationi saepe interfui Et computatae sunt 40. Ecclesiae quae haeresi infectae fueruntâ—ac in yna parochia Cammach fueruut decem eorum scholae c. That is There was none durst stoppe them for the power and multitude of their fauourers I haue often bene at their inquisition examination And there were numbred 40. churches infected with their heresie insomuch that in one parish of caÌ„mach were x open scholes of them c. Haec ille And the sayde Reinerius when hee hath sayd all he can in deprauing and impugning them yet is driuen to confesse this of them where he doth distinct their sect froÌ„ other sectes and hath these wordes Haec verò Leonistarum secta magnam habet speciem pietatis eò quòd coram hominibus iustè viuant benè omnia de Deo credant omnes articulos qui in symbolo contineÌ„tur Solam Romanam Ecclesiam blasphemaÌ„t oderuÌ„t That is This sect of Leonistes hath a great shew of holynesse in that both they liue iustly before men and beleue all things well of God and holde all the articles conteined in the Creed Onely they blaspheme yâ— Romish church and hate it c. Now to touch somewhat their persecutioÌ„s After they were driuen out of Lions they were scattered into diuers sundry places the prouidence of God so disposing that the sound of their doctrine might be heard abroad in the world Some as I sayd went to Bohemia Many did fliâ— into their prouinces of Fraunce Some into Lombardy other into other places c. But as the crosse commonly foloweth the verity sincere preaching of Gods word so neither could these be suffered to liue in rest There are yet to be seen the consultations of Lawiers Archbishops and byshops of Fraunce as Narbonensis A relatensis AqueÌ„sis and Albanensis deuised amongst themselues and yet remayne in writing for the abolishing extirping of these Ualdenses written aboue 300. yeres agoe wherby it appeareth there was a great number in Fraunce Besides there was a whole councell kept in Theolouse about 355. yeares to fore and all agaynst these Ualdenses The which also were condemned in an other couÌ„cell at Rome before that What great persecutions were raysed vp agaynst theÌ„ in Fraunce by these 4. Archbishops before
partly also by a common couÌ„cell and consent of the spiritual and seculer persons Then shall iustice florish so that in those dayes men shall honestly apply themselues to the ancient customes and dicipline of auncient men and shall obserue them as the auncient men did The glose agreeth c. These things thus premised now will we come to the prophecâ—e or the foresaid Hildegard concerning the foresaid begging Friers aboue metioned reciting her words not only as they are printed in a book printed of late in Germany but also as my selfe haue seene and read agreeing to the same booke word for worde and yet haue the same to shew written in old partchment leaues in such sort as the thing it selfe most euidently declareth a great iniquitie of tyme. The wordes of her prophecie be these In those dayes shal rise a senceles people proud greedy without fayth subtile the which shall eare the sinnes or the people holding a certayne order of foolish deuotion vnder the tayned cloke of beggery preferring themselues aboue all other by their fayned deuotion arrogant in vnderstanding and pretending holines walking without shamefastnes or the feare of God in inuenting many new mischiefes strong and stout But this order shall be accursed of all wyse men and faythfull Christians they shall cease from all labour and geue themselues ouer vnto idlenes chusing rather to liue through flattery and begging Moreouer they shall together study how they may perâ—erâ—y resist the teachers of the truth stay them together to the noble men How to seduce and deceiue the noâ—ilitie for the necessitie of their liuing and plesures of this world for the deuill will graft in them foure principall vices that is to say flattery enuy hipocrisie and â—launder Flattery that they may haue large giftes geuen them Enuy when they see giftes geuen vnto other and not vnto them Hypocrisie that by false dissimulation they may please men Detraction that they may extoll and commend themselues and bacbite others for the prayse of men and seducing of the simple Also they shall instantly preache but without deuotion or example of the Martyrs and shall â—etracte the secular Princes taking awaye the Sacramentes of the Church from the true pastors receauing almes of the poore diseased and miserable and also associating themselues with the common people hauing familiaritie with women instructing them how they shall deceiue their husbandes and friendes by their flattery and deceitfull wordes and to robb their husbandes to geue it vnto them for they will take all these stolne and euill gotten goodes and say geue it vnto vs and we will pray for you so that they being curious to hide other mens faults do vtterly forget their owne And alas they will receaue all thinges of rouers pickers spoylers theeues and robbers of sacrilegious persons vsurers adulterers heretickes schismatickes apostataes whores and baudes of noble men periurers marchantes false iudges souldiors tyrauntes Princes of such as liue contrary to the lawe of many peruerse and wicked men following the perswasion of the deuill the sweetenes of sinne a delicate transitory life and fulnes euen vnto eternall damnation All these thinges shall manifestly appeare in them vnto all people and they day by day shall waxe more wicked hard harted and wheÌ„ as their wickednes deceits shal be found out then shall their giftes cease then shal they goe about their houses hungry as mad dogges looking down vpoÌ„ the earth drawing in their neckes as doues that they might be satisfied with bread then shall the people cry out vpon them Wo be vnto you ye miserable children of sorrowe the world hath seduced you and the deuill hath bridled your mouthes your fleshe is frayle and your hartes without fauour your mindes haue bene vnstedfast and your eyes delited in much vanitie folly your dainty bellies desire dellicate meates your feet are swift to runne vnto mischiefe Remember when you were apparantly blessed yet enuious poore in sight but rich simple to see to but mighty flatterers vnfaythfull betrayers peruerse detracters holy hipocrites subuerters of the truth ouermuch vpright proud vnshamefast vnstedfast teachers delicate martyrs confessors for gayne meeke but slaunderers religious but couetous humble but proud pitifull but hard harted lyers pleasaunt flatterers peacemakers persecuters oppressors of the poore bringing in new sectes newly inuented of your selues mercifull thought but found wicked louers of the world sellers of pardons spoylers of benefices vnprofitable orators seditious conspirators dronkardes desirers of honours maintainers of mischiefe robbers of the worlde vnsatiable preachers men pleasers seducers of women and sowers of discord of whom Moyses the glorious prophet spake very wel in his song A people without counsell or vnderstanding would to God they did know and vnderstand and foresee the end You haue builded vp on high and wheÌ„ you could ascend no higher then did you fall euen as Simon Magus whome God ouerthrew and did strike with a cruell plague so you likewise through your false doctrin naughtines lyes detractions wickednes are come to ruine And the people shall say vnto them goe ye teachers of wickednes subuerters of truth brethreÌ„ of the Sunamite fathers of heresies false Apostles which haue fayned your selues to follow the lyfe of the Apostles and yet haue not fulfilled it in part ye sonnes of iniquity we will not folow the knowledge of your wayes for pride and presumption hath deceiued you and insatiable concupiscence hath subuerted your erroneous hartes And when as you would ascend higher then was meete or comely for you by the iust iudgement of God you are fallen backe into perpetuall opprobry and shame This Hildegardis whose prophecie we haue mentioned lyued about the yeare of our Lord. 1146. as was read in Chronico Martini About the same tyme that these Franciscans and Dominicke Friars began which are aboue mentioned spraÌ„g vp also the crossebearers or crouched Friers taking their originall occasion or Innocent the third which Innocent raysed vp an army signed with a Crosse on their 〈◊〉 to fight agaynst the Albingenses whom the pope and his sect accompted for heretickes about the partes of Tholouse What these Albingenses were it cannot be well gathered by the olde popish historyes For if there were any that did hold teach or mayntayne agaynst the Pope or his papal pride or withstand gainsay his beggarly traditioÌ„s â—â—es and religions c. the historicians of that time for the most part in writing them do so repraue and misreporte them suppressing the truth of their articles that they make theÌ„ and paynt them forth to be worse then Turkes and Infidels And that as I suppose caused Mathew Parisiensis and other of that sort to write so of theÌ„ as they did Otherwise it is to be thought and so I finde in some recoâ—eâ—â— that the opinions of the said Albingenses were sound inough holding and professing nothing els but only agaynst the waÌ„ton wealth pride
sending playne word to the king by solemne message that his grace without all delay should seclude frō him Peter B. of Winchester and other aliens of Pictauia or if he would not they with the common assent of the realme would displace him with his wicked councellours from his kingdome and haue within themselues tractation for choosing a new king The king at the hearing of this message being mightely moued partly to feare partly to indignation especally hauing the late example of king Iohn his father before his eyes was cast in great perplexity doubting what was best to be done But Winchester with his wicked councell so wrought with the king that he proceeded with all seuerity agaynst them In so much that in short time the sparkles of poisoued coūcell kindling more and more grew to a sharpe battayle betweene the king and Richard Earle Marshall with other nobles to the great disquietnesse of the whole Realme The which warre before was presignified by terrible thundering and lightning heard al england ouer in the moneth of march with such aboundaūee of raine and flouds growing vpon the same as cast down milnes ouercouered the fields threw downe houses and did much harine through the whole Realme To prosecute here at large the whole discourse of thys warre betwene the king and Earl Marshall which continued neare the space of two yeares to declare all the parts and circumstances thereof what trouble it brought what damage it wrought to the whole realm what traines were layd what slanghter of men what waste of whole countryes ensued from Wales vnto Shrewsbery how the marshall ioyned himselfe with Leoline Prince of Walles how the Pictauians were almost all slayne destroyd how the king was distressed what forgery wily wint wrought by the kings letters to entrap the Marshall to betray him to the Irishmen among whom he was at length slayne all this I referr to other authors Who at large do entreat of the same as Math. Parisiens Florilegus such other This is to be noted and obserued whithe rather perteineth to our Ecclesiasticall history to see what sedition and continuall disquietnes was in those dayes among all Christen people almost being vnder the popes Catholick obediēce But especially to marke the corrupt doctrine then reigning it is to be maruelled or rather lamented to see the king and the people then so blinded in the principall point and article of their saluation as we finde in storyes which making mention of a house or Monastery of Conuertes builded the same yeare by the king at London do expres in playne wordes that he then did it Pro redemptione animae suae Regis Ioannis patris sui omnium antecessorum suorum i. For the redemptiō of his soule of the soule of king Iohn his father for the soules of all his auncieers c. Whereby may be vnderstand in what palpable darknes of blind ignoraunce the sely soules redeined by Christ were then inwrapped which did not know nor yet wee taught the right doctrine and first principles of their redemption Ex Math. Parisien sipag 86. Mention was made a litle before pag. 275. of dissoluing the election of Iohn Prior of Cāterbury which was chosen by the Monkes to be Archbishop of the sayd churche of Canterbury but by the pope was defeited After whom one Iohn Blūd was elected who trauelling vp to Rome this yeare an 1233. to be confirmed of the Pope was also repealed and vnetected agayne for that it was thought in England so complayned of to the Pope that he had receiued of Peter Bishop of Winchester a thousand markes and had another thousand promised him of the sayd Winchester who by his mony thought to make him of his side and also wrote to the Emperor to helpe forward his promotion in the court of Rome Notwithstanding both he with his geuing and the other with his taking of bribes were both detected and disapoynted of theyr purpose For the Pope hating then the Emperour for the same cause admitted not the election pretending the cause for that he was proued to holde to benefices without his dispensation After whom by the commaundement of the Pope one Edmund Chanon of Salisbury was ordeyned Archbyshop and had his Palle sent to him from the Pope which Edmunde after for his vertues was Canonised of the Popishe Monkes there for a Saynte and called S. Edmund About which time also Robert Brosted was made B. of Lincolne This Edmund accompanied with other Byshoppes during this trouble betwene the king and his nobles being in councell at Westminster in the yeare next ensuing which was 1234. came vetering their minde boldely in the name of the Lords declaring vnto the king as became his saythfull seruantes that his councell which then he folowed was not found nor safe but cruell and daungerous both to him and to the state of the Realme meaning the councell of Peter Winchester and of Peter Riuall with other adherentes 1. FIrst and in primis for that they hate and contemne the English nation calling them traitours and rebels and turning the kings heart from the loue of hys naturall subiectes and the hartes of them from hym as appeareth by the Earle Marschal and other sowing discorde among them 2. Item by the sayd Counsaile to wit by the foresaid bishop and his fellowes king Iohn the kings father lost first the heartes of his Barons after that lost Normandy and afterward other landes also and in the end wasted all hys treasure so that since that tyme the regiment of England had neuer no quiet after 3. By the sayd Counsayle also in their time and memorye the kingdome of England had bene troubled and suspended and in conclusion became tributary she that was before the Prince of Prouincies and so warre insuing vpon the same the sayd Kyng Iohn his father incurred great daunger of death and at last was extinguished lacking both peace of hys kingdome and of his own heart 4. Item by the sayd counsayle the Castle of Bedford was kept long tyme agaynst the king to the great losse both of men treasure beside the losse of Rupella to the shame of the Realme of England 5. Moreouer through their wicked counsayle at this present great perturbation seemed to hang ouer the whole realme for els if it had not bene for their counsayle and that true iustice and iudgement might haue bene ministred vnto the kinges subiects these tumultes had neuer bene stirred and the king might haue had his land vnwasted and his treasure vnconsumed 6. Item in that sayth and alleageance wherwith they were obliged vnto him they protested vnto him that the sayd his councell was not a councell of peace but of deuision and disquietnesse to the end that they which otherwise by peace could not aspire by disturbing and disheriting other might be exalted 7. Item for that all the castles fortes munitions also all the offices of the
an example to the flocke and when the chiefe Pastor shall appeare you shall receiue an incorruptible crowne of eternall glory c. And this is the doctrine of Peter as they shal se which do not obey it As for vs the other part of the sayd Epistle is sufficient Wherein he willeth thē to reioice which are in heauines through manifolde temptations that the triall of theyr sayth being much more precious thē gold that perisheth and is tryed in fire may be theyr laud honour and glory at the appearing of the Lord Iesu. c. But beare with me I pray you O holy Father and of all your Predecessors most meekest and suffer my wordes though the seme something sharpe for they be sighings of a sorrowfull hart Wherefore gird about your loynes with fortitude and light vp the candle of your descretion and seeke the groat that is lost of the vnity I meane of sayth And we will also with like compassion ioyne with your holynesse and will not spare this weake body of mine in pretending any excuse either of age or lēgth of the way For the more laborous the trauell is the moe crownes it bringeth And S. Paule sayth Euery man shall receiue reward according to his trauell c. Neither are we ignoraunt if it please your holinesse that like as we Grecians for our partes do labour in all respectes to keepe and obserue the sincerity of true sayth and doctrine not to erre ne swerue in any part or poynt from the statutes of the blessed Apostles and auncient fathers so the Church likewise of old Rome doth for her part labour also we know well to follow the sincere verity of Christian doctrine and thinketh her selfe to erre in nothing nor to neede any remedye or reformation And this we know is the iudgement and saying of both the Churches aswell of the Greekes as of the Latines For no man can see any spot in his owne face without he stoope downe to the glasse or els be admonished by some other whether his face be blotted or no. Euen so haue we many great sayre glasses set before vs first the cleare Gospell of Christ the Epistles of the Apostles and diuinitie bookes of auncient writers Let vs therefore looke in them well They will shew euery mans minde and iudgement whether he go right or wrong The God of peace tread downe Sathan speedely vnder our feet The author of peace confound the sower of discord He that is the cause of all goodnes destroy the hater of that which is good and which geueth cause of offence and slaunder And he which is God of all ioy and peace send to vs whiche are the shepheardes of his sheepe reasonable the aungell of peace and messenger of great glad tidings as he did in the Natiuitye of Christ to the shepheardes of brute sheepe and vnreasonable and make vs worthy to sing that ioyfull song of Gods prayse Gloria in excelsis Deo in terra pax hominibus bona voluntas and to receiue one an other with an holy kisse The grace of our Lord Iesus Christ and the peace of God the Father and the communion of the holy spirit be with you alwayes Amen ¶ An other Epistle of the sayd Germanus Patriarch of Constantinople and Primate of the Greek Church to the Cardinals of Rome AN other letter the sayd Germanus Patriarch of Constantinople wrote also the same time to the Popes Cardinals wherin he first commending them for theyr wisedome and counsell and shewing what vtility commeth by good counsell geuing for so much as God sayth he many times that he hydeth from one inspireth to an other so that that good thing which by the almighty God is sonderly dispensed to diuers through common counsell and conference spreadeth to the publicke vtility of many c. After this eftsoones he beginneth to exhort them that they like charitable ministers and discrete counsellors will take in hand the spirituall armour of God to cast downe the stoppe partition walle of the olde discord betweene the Greekes and Latine Church that they will be a meanes to the Bishop of Rome that they which so long haue bene disseuered by dissention may now be conioyned in vnity of peace in brotherly charity and communion of fayth Concerning which matter I haue sayth he already written to his holynesse And now I beseech the king of heauen whiche tooke the shape of a seruaunt to helpe his miserable seruauntes and was exalted vpon the crosse to raise them vp which were fallen into the profundity of desolation that he will vouchsafe to put from your hartes all elation of minde extolling it selfe ouer and aboue the vnity of your brethren and fellow seruauntes and to lighten your consciences with the true light of vnderstanding that we may altogether agree in one that there be no schisme amongst vs. Let vs therefore as we are instructed so abide in one minde that it be not sayd of vs as it was of the Corinthians before vs I hold of Paule I of Apollo I of Coephas and I of Christ but that all we as we holde the name of Christ and are all called Christians so may also abide in that wherein we are instructed in one minde that is to follow loue and charity in Christ Iesus hauing alwayes in our hartes the wordes of the Apostle saying One Lord one Fayth one Baptisme And now to be playne with you in that I haue to say I shal desire you not to be offended with me in vttering the trueth as a frend vnto you The wordes sayth Salomon of a wise man telling trueth be like to nayles which be driuen in deepe And truth for the moste parte breedeth enemies And therefore though I am partly afrayd yet will I simply confesse the trueth vnto you Certes this diuision of Christian vnity amongst vs proceedeth of no other cause but onely of the tiranny oppression and exactiōs of the Church of Rome which of a mother is become a stepdame and hath put her children from her whome long time she nourished after the maner of a rauening bird which driueth her yong from her which children how much the more humble and obedient they are to her the lesse she esteemeth them and treadeth them vnder foot not regarding the saying of the Gospel Who so humbleth himselfe shal be exalted Let modesty therefore something temper you and let the auarice of the Court of Rome although it can not well out of the flesh which is bred in the bone yet surcease a while and let vs together condescend to the triall of the trueth which trueth being found out on both sides let vs constantly embrace the same For why we haue bene altogether some times both Italians and Grecians in one fayth and vnder the same Canons hauing peace each with other and defending one an other and confounding the enemies of the Church At what tyme many flying out of the west
successors But if thou haue geuen any we iudge the gift to be voyde and call backe how farre so euer thou hast gone forward And whosoeuer beleueth otherwise we iudge them heretickes Vnto this letter of the Pope king Phillip maketh answere agayn in maner order as followeth which is this ¶ Phillip by the grace of God King of Fraunce to Boniface not in deedes behauing himselfe for Pope little friendship or none TO Boniface bearing himselfe for chiefe Byshop little health or none Let thy follishnes know that in no temporall things we are subiect to no man and that the giftes of prebendes and many benefices made and to be made by vs were and shall be good both in time past and to come And that we will defend manfully the possessours of the sayd benefices and we thinke them that beleue or thinke otherwise fooles and mad men Geuen at Paris the Wednesday after Candlemas an 1301. After these aforesayd and other writinges passing to and fro betweene the French kyng and the pope within a yeare and a halfe after the king sommoneth a Parliament sending downe hys letters to his Sheriffes and other officers to summon the Prelates and Barons of the Realme vnto the sayd Court of Parliament according to the tenor of the kinges letters here following PHilip by the grace of God king of Fraunce c. Whereas we would take counsaile with the Prelates Barons and other our faythfull about weighty matters and hard and suche as belong greatly to our right and touching our honour state liberties and lawes of this our Realme Churches and Ecclesiasticall persons and would also go forward and proceede in the foresayd matters according to their counsayle We commaund you that ye dilligently in our behalfe require straightly charge all the Prelates in your baliwicke and also all and singuler Abbots and Priors of the same your foresayd baliwicke to certayne of the whiche we haue directed downe our special letters for the same cause that as they fauour our honour the good state both of the realme of théselues and of the Church they repayre to vs in their own persōs all lets and delayes set aside and all other busines left of Shewing to them moreouer that we can iudge none of them to be eyther to vs faythfull subiects or friendes to the Realme which shall faile herein or withdraw himselfe in the foresayd busines counsayles and helpes in tyme. Wherin if peraduenture any shall slack or refuse to resort and come toward vs within 8. dayes frō the tyme of this charge geuen by you or your commaundement That then you to seise all hys temporall goodes into our hand so seised to holde them vntill you receiue other commaundement from vs. Geuen at Paris the Monday before the Natiuitie of S. Iohn Baptist in the yeare of our Lord. 1303. ¶ A declaration of maister William Nagareta made against Pope Boniface the eight with his appellation also made at Paris afore the kyng and his Counsaile in the Church of Paris IN the name of God Amen In the yeare of our Lorde 1303. Indictione secunda the 12. day of March and the ix yeare of the Popedome of the most holy father the L. Boniface the 8. by Gods prouidence pope and in the presence of vs common notaries and witnesses written vnder the noble man maister William Nagareta knight a worshipfull professour of the lawes standing afore the most excellent Prince the Lord Philip by the grace of God most noble king of Fraunce spake with liuely words and gaue in writinges these thinges that follow There haue bene false Prophetes among the people as there haue bene also among you false teachers c. S. Peter the glorious prince of the Apostles speaking to vs by the spirite tolde vs thinges to come that likewise as there were false Prophetes afore tyme so there should come among you false teachers bringing in sectes of destruction by the which the way of trueth shall be defaced and couetously they shall make marchandise of you with fayned wordes and further addeth that such maisters did follow the way of Balaam of Bosor whiche loued the reward of wickednes and had hys bridled Asse to correct hys madnes whiche speaking in a mans voyce did stop the foolishnes of the Prophet All which thinges as they be shewed to vs by the greatest Patriarch himself Your eyes see them fulfilled this day according to the letter For there fitteth in S Peters Chaire the mayster of lyes causing himselfe to be called Boniface 1. a well doer where he is notable in all kinde of euill doyng And so both he hath taken to himselfe a false name and where he is not a true ruler and maister he calleth himselfe the Lord Iudge and mayster of all men And comming in contrary to the common order appoynted by the holy fathers and also contrary to the rules of reason and so not entring in at the doore into the Lordes shepefold is not a shepheard nor hierling but rather a theefe robber For he the true husbād of the Romish church yet liuing deceiued him that was delighted in simplicitie entised him with fayned flatterings gifts to let him haue his spouse to be his wife let no man separate at length laying violent handes vppon hym perswading him falsely that thing which the deceiuer sayd to come from the holy spirite was not ashamed to ioyne to himselfe with wicked practise that holye Church which is maistresse of all Churches calling hymselfe to her husband where as he cannot be for Celestinus the true Romish Byshop agreed not to the said deuorce being deceiued by so great subtiltie nothing is so contrary to agreeing as errour and deceit as mans lawes beare witnes that I neede not to speake of his violence But because the spirite inspireth where he will and he that is led with the spirite is not vnder the lawe the holy vniuersall Church of God not knowing the craftes of that deceiuer stumbling and doubting whether it came from the holy ghost that Celestinus should leaue of his gouernment and the sinnes of the people deseruing it for feare of a schisme suffered the foresaid deceauer although according to the doctrine of our Lord by hys fruites he might be knowne whether he came to the say'd regiment by the holy ghost or otherwise his fruites as it is playnely here written beneath are now manifest to all men by which it is apparaunt to the worlde that he came not in by God but otherwayes and so came not in by the sheepefould His fruites are most wicked and hys ende is death and therefore it is necessary that so euill a tree according to the Lordes saying should be cut downe and cast into the fire This cānot auaile to his excuse which is said of some men that is that the Cardinals did agree vpon him agayn after the death of the sayd Celestinus the pope seing he could not be her husband whom
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
the chiefe diuines of the sayd vniuersitie being your assistents and the same likewise to be done of all and singular the Graduates Diuines lawyers of the same vniuersitie And if they shall know any which be of the iurisdiction of the sayd vniuersitie of Oxford whiche be probablie of them to be suspected in the fauour belyefe or defence of anye heresie or errour and especially of any of the conclusions publiquely condemned by the reuerend Father William Archbishop of Canterbury by the Counsaile of his Clergye or els of any other conclusion like vnto anye of them in meaning or in wordes and that if henceforth you shall finde any that shall beleue fauoure or defend anye of the foresayd heresies or errours or anye other suche like or els which shall be so bolde to receaue into their houses and Innes Maister Iohn Wickliffe M. Nich. Herforde M Phillip Repingdon or M. Iohn Asheton or anye other noted by probable suspicion of anye the foresayd heresies or erroures or any other like vnto them in meaning or in worde Or that shall presume to communicate with anye of them or els to defend or fauour anye of suche fauourers receauers communicantes and defendours within 7. dayes after the same shal appeare and be manifest vnto you to banish and expell them from the Uniuersitie and towne of Oxford till such time as they shall declare their innocency before the Archbishop of Caunterbury for the time being by manifest purgation So notwithstanding that such as be compelled to purge themselues you certifie vs and the sayd archbishop vnder your seales frō time to time within one month that they be such maner of men Commaunding furthermore that thorough all the halles of the sayd vniuersitie ye cause dilligently to be searched and inquired out of hād If any man haue any book or tractation of the Edition or compiling of the foresayd M. Iohn Wickliffe or Nicholas Herford and that when and whersoeuer ye shall chaunce to finde any such booke or tractation ye cause the same to be arested and taken and vnto the foresayd Archbishop within one month without correction corruption or mutation whatsoeuer word for word sentēce for sentence to be brought and presented And therefore we straightly enioine and command you vpon your fidelitie and allegeaunce wherein ye stand bound vnto vs and vpon payne of forfaiture of all and singuler your liberties and priuilegies of your sayde vniuersitie and of all that euer you haue besides that you geue your diligent attendance vpō the premisses and that well and faythfully you execute the same in maner and forme aforesayd And that you obey the foresayde Archbishop and his lawfull and honest mandates that he shall thinke good to direct vnto you in this behalfe as it is meete ye should And we geue in charge vnto the Uicechauncellour and Mayor of Oxford for the time being and to all and singuler our Sheriffes vndersheriffes Bayliffes and subiectes by these presents that they ayde obey and be attendaunt vpon you in the execution of the premisses In witnes whereof c. Witnesse the King at Westminster the 13. day of Iuly the sixte yeare of hys raigne Besides these letters patentes the said young King moued by the vnquyet importunitie of the Archb. sendeth moreouer an other special letter to the Uicechancellor and proctors of the Uniuersitie of Oxforde Wherein vnder a pretensed zeale of defence of Christian fayth he straightlye and sharply enioyneth assigneth them for the vtter abolishing of those conclusions opinions to make a generall Inquisition through the whole vniuersitie as wel for the parties aforesaid Iohn Wickliffe Nicholas Herford Phillip Repington Iohn Ashton such other as also for al other whō they know or iudge to be suspected of that doctrine or to be mayntayners receauers and defenders of foresayd parties or their conclusions any maner of way to the intent that they being so apprehended through their diligent search may be w'in 7. dayes of their admonitions expulsed the vniuersitie and cited vp to the archb of Cant. before him to appeare and to stand to their answers Willing moreouer and commanding the said vicechauncellor proctors with other regents their assiters that if any person or persons in any house hall or colledge or in anye other place shal be found to haue any of theyr books or treatises compiled by the sayd Iohn Wickliffe Nicholas Herford c. they will cause without delay the sayd person or persons with theyr bookes to be arested and attached presented within one month without correction corruption or mutation to the foresayd Archbishop vpon their fayth and allegeance as they will auoyd the forfaiture of all and singuler the liberties and priueledges to the vniuersity apertayning And that they will be obedient to the Archb. aforesayd in the ordering hereof and all other his iniunctions to be obeyed in all thinges lawfull and honest Beuing moreouer in these our letters charge and commaundement to the Mayor Bayliffes and other the inhabitants of Oxford to be assistant and attendant vnto the foresayd vicechancelor and proctors touching the execution of the premises bearing the date of the fourteenth day of Iuly which was the yeare of our Lord. 1382. * Matters incident of Robert Rigges Uicechauncellor of Oxford Nicholas Herford and Phillip Repington with other THe vicechauncelor the same time in Oxforde was M. Robert Rigges The 2. proctors were Iohn Huntman Walter Dishe who then as farre as they durst fauoured the cause of Iohn Wickliffe and that side In so much that the same time and yeare which was an 1382. when certaine publicke sermons should be appoynted customably at that feast of the Ascention and of Corpus Christi to be preached in the cloyster of S. Frideswyde now called Christs church before the people by the vicechanceller aforesayd the proctoures the doinges thereof the vicechauncellor aforesaid and proctors had committed to Phillip Repington and N. Her so that N. Her shold preach on the Ascention day and Repington vpō Corpus Christi day First Herford beginning was noted to defend Iohn Wickliffe opēly to be a faythful good innocent man for the which no small adoe with outcries was amongst the Fryers This Herford after he had long fauoured mayntayned Wickliffes part grew first in suspicion amongst the enemies of the truth For assoone as he began somewhat liberally and freely to pronounce vtter any thing which tended to the defence of Wickliffe by and by the Carmelites and al the orders of religion were in his top and laid not a few here sies vnto his charge the which they had strayned here and there out of his sermons had cōpyled together in a certaine forme by the handes of a certayne notaries through the industry diligence of one Peter Stokes a Carmelite a kind of people prone ready to all kinde of mischiefe vprores debate and discention After this the feast of Corpus Christi
the simple Also they shall instantly preache wythout deuotion or example of the Martyrs and shall detract the seculer princes taking away the sacraments of the church from the true pastors receiuing almes of the poore diseased and miserable and also associating them selues with the common people hauing familiaritie with women instructing them howe they shall deceiue their husbandes and friendes by their flatterye and deceitfull wordes and rob their husbandes to geue it vnto them for they will take all these stollen and euill gotten and say geue it vnto vs and we will pray for you so that they beyng curious to hide other mens faultes doe vtterly forget their owne and alas they will receiue all thinges of rouers pickers spoylers theeues and robbers of sacrilegious persons vserers adulterers Heretikes Schismatikes Apostataies whores and baudes of noble men periurers merchantes false iudges souldiours tyrantes princes of such as liue contrary to the law and of many peruers and wicked men following the persuasion of the deuil the sweetnes of sinne a delicate and transitory life and fulnes euen vnto eternall damnation All these things shall manifestly appeare in them vnto all people and they day by day shal waxe more wicked and hard hearted whē as their wickednes and disceits shal be found out then shall theyr gifts cease and then shal they go about their houses hungry as mad dogs loking down vpon the earth drawing in their necks as doues that they might bee satisfied with bread then shall the people crye out vpon them Woe be vnto you ye miserable children of sorow the worlde hath seduced you the deuil hath brideled your mouthes your flesh is frayle and your heartes without sauour your mindes haue bene vnstedfast and your eyes delighted in much vanitie and folly your daintie bellies desire delicate meates Your feete swift to runne vnto mischief remember when you were apparantly blessed yet enuious poore but rich simple mightie deuout flatterers vnfaithfull betrayers peruerse detracters holy hipocrites subuerters of the truth ouermuch vpright proude vnshamefast vnstedfast teachers delicate marters confessours for gaine meeke slaunderers religious couetous humble proud pitifull hard harted liers pleasant flatterers peace makers persecutors oppressors of the poore bringing in new sects newly inuented of your selues mercifull wicked louers of the world sellers of pardons spoylers of benefices vnprofitable orators sedicious cōspirators dronkards desirers of honor maintainers of mischiefe robbers of the worlde vnsaciable preachers men pleasers seducers of women and sowers of discorde for Moyses the glorious prophet spake very well of you in his song A people without coūcel or vnderstanding would to God they did know vnderstand and foresee the end You haue builded vp an high and when you could ascend no hier then did you fall euen as Symon Magus whom God ouerthrew and did strike with a cruel plage so you likewise thorowe your false doctrine naughtines lies detractions and wickednes are come to ruine and the people shall say vnto them goe yee teachers of wickednesse subuerters of the truth brethren of the Sunamitie fathers of heresies false apostles which haue fained your selues to followe the life of the Apostles and yet haue not fulfilled it in no part sonnes of iniquitie we wil not follow the knowledge of your waies for pride presumption hath deceiued you and insaciable cōcupiscence hath subuerted your erroneous hearts And whē as yet would ascēd hier thē was mete or comely for you by the iust iudgement of God you are fallen backe into perpetual opprobry and shame Thys blessed Hildegardis whose prophecy this is flourished about the yeare of our Lord a 1546. as it is wrytten in Martins chronicles Also Hugo in his second boke of sacraments in the 2. parte 3. chapter and 7. sayth the laity forsomuch as they entermedle wyth earthly matters necessary vnto an earthly life they are the least part of the body of Christ. And the clergy for so much as they doe dispose those things which pertaine vnto a spirituall life are as it were the right side of the body of Christ and afterward interpreting both these partes him selfe he sayeth A spirituall man ought to haue nothing but such as pertaineth vnto God vnto whom it is appoynted to be sustained by the tithes and oblations whych are offered vnto God But vnto the Christian and faithfull laietie the possession of the earth is graunted and vnto the cleargie the hole charge of spiritual matters is committed as it was in the old Testament And in his 7. chapter he declareth howe that certaine things are geuen vnto the Church of Christ by the deuotion of the faithfull the power and authority of the seculer power reserued least there might happen any confusion For so much as God him selfe cannot alow no disordered thing Wherupon oftētimes the worldly princes do graunt the bare vse of the church and oftentimes vse and power to exercise iustice which the clergy cannot exercise by any Ecclesiasticall minister or any one person of the clergy Notwithstāding they may haue certain lay persōs ministers vnto that office But in such sort sayeth he that they do acknowledge the power which they haue to come from the seculer prince or ruler and that they do vnderstand their possessions can neuer be alternate away from the kings power but if that necessity or reason doe require the same possessions in all such case of necessity do owe him obeisance and seruice For like as the kings power ought not to turne away the defence or sauegarde which he oweth vnto other so likewise the possessions obtained and possessed by the clergy according to the duty and homage which is due vnto the patronage of the kings power cannot by right be denied Thus much wryteth Hugo In the third acte the same yeare after the feast of S. Vitis as touching Tithes c. ¶ Tithes are pure almes VPon this article it is to be noted that for so much as almes is a worke of mercy as S. Augustine Chrysostome and others do ioyntly affirme and that mercy according to Lincolniensis minde for the present is a loue or desire to helpe the miserable out of his misery and for so much as the misery of mankinde is double that is to say spirituall and bodily the whiche is the want or taking away of the good and the goodes of man is eyther the goodes of the soule or of the body And the goods of the soule is double That is to say the lighting of the minde the vprightnes of affection the misery of the soule is also double as the darcknes of ignorance and a froward and wilfull sweruing from the truth And both the goodes of the soule are wont to be comprehended vnder one title of name that is to say wisdom and both the miseries of the soule vnder the name of follie Wherupon all the hole goodnes of the soule is wisdom and all the hole misery thereof is ignoraunce the miseries of the
that there do not remain accidencies without substance or subiect after the coÌ„secration of the body of Christ. And touching this matter the doctors holde diuers opinions Furthermore as concerning the Pope he said helde and auouched that he is the very Antichrist because yâ— in lyfe and maners he is contrary to the lawes doctrines and deedes of Christ our Lord. All and euery of these things were done euen as they be aboue writteÌ„ and rehearsed in the yeare of our Lord poÌ„tificall office month day place aforesayd at supper time of the day aforenamed theÌ„ and there being present the worshipful and discrete men sir Walter Ramsbury chiefe chaÌ„ter of the sayde Cathedrall Church of Hereforde Roger Hoore Chanon of the same Church Walter Wall Chaplain of the said church of Hereford being a vicar of the Choral certaine other worthy witnesses of credit that were specially called and desired to the premisses Ex Regist. Herford And I Richard Lee whelar clerke of Worcester being a publike notarye by the authoritie Apostolike was personally present at all and singuler the premisses whilest that as is before rehersed they were done and a doing in the yere of our lord 1391. pontisical office month day place the houre aforesaid I did see write and heare all and singuler those things thus to bee done and haue reduced theÌ„ into this publike maner and forme being desired truely to restifie the premisses haue sealed the sayde instrument made hereupon with mine accustomed scale and name In the name of God Amen Be it plainly knoweÌ„ to all persons by this present publike instrumeÌ„t that in the yere from the incarnation of the lord after the course and coâ—â—pâ—â—tation of the church of England 1391. the indiction fifteene in the 3. yere of the pontifical office of the most holy father in Christ and our Lord Lord Boniface Pope by the prouydeÌ„ce of God the 9. in the 19. day of the month of Ianuary Walter Brute layman of Hereford dioces personally appearing before the reuereÌ„d father in Christ and Lord. Lord Iohn by gods grace B. of Herford in the presence of me being a publike notarie one of the witnesses vnder written did say hold publish affirme the coÌ„clusioÌ„s hereafter written the is to say yâ— christen people are not bouÌ„d to pay tithes neither by the law of Moses nor by the law of Christ. Item that it is not lawful for Christians for any cause in any case to sweare by the creator neither by the creature Item he confesseth openly and of his owne accord that within the same month of Ianuary he did eate drink and communicate with William Swinderby not being ignorant of the sentence of the said reuerend father whereby the same William Swinderby was pronounced an heretique schismatique and a false seducer of the common people Which conclusions the same reuerend father caused to bee writteÌ„ and in writing to be deliuered to the same Walter Which when he had seene and red he sayd also that he did maintaine and iustifie them according to the lawes aforesayd These thinges were done in the chamber oâ— the sayd bishop of Herford at his manor of Whitborne of the sayde dioces of Hereford then being there present the same Byshop abouesaid M. Reynold of Wolsten Canon of Hereford sir Phillip Dileske parson of the parish church of Blamurin Thomas Guldefeld parson of the Church of Englisbyknore Iohn Cresset parson of the church of Whytborne and Thomas Wallewayne housholde seruant for witnesses specially called and desired to the premisses of the dioces of Hereford and S. Asse And I Benedict Come clerke of the dioces of S. Asse publike notary by the Apostolike authoritie of the dioces of S. Asse was personally present together with the witnes before named at all and singuler these and other thinges here premised whilest they were so done and a doing did see heare write those things so to be done as is before mencioned and did write the same and reduce them into this publike forme with my wonted accustomed seale and name haue sealed it being desired and required truly to testifie the premisses At the last the aforesaid Walter Brute did present and cause to be presented to vs at diuers places and times assigned by vs to the same Walter to aunswere to yâ— former conclusions and articles diuers scroules of paper writteÌ„ with his owne proper hand for his aunswers to the same Articles and conclusions aboue written he partly appearing by his owne selfe before vs sitting in our iudgement seat and partly by his messengers specially appoynted to that purpose of which scroules the tenors do follow in order worde by worde and be on this maner In the name of the father and of the sonne and the holy ghost Amen I Walter Brute sinner layman husbaÌ„dmaÌ„ a Christian hauing mine ofspring of the Brittons both by my father mothers side of the Britons haue ben accused to the B. of Hereford that I did erre in many matters concerning the catholike Christen fayth by whoÌ„ I am required yâ— I should write an aunswere in Latin to all those matters whose desire I wil satisfie to my power protesting first of al before God before al the world the like as it is not my mind through Gods grace to refuse the knoweÌ„ truth for any reward greater or smaller yea be it neuer so bigge nor yet for the feare of any temporal punishment eueÌ„ so it is not my mind to maintain any erroneous doctrine for any coÌ„modities sake And if any maÌ„ of what state sect or condition so euer he be wil shew me that I erre in my writings or sayings by the authoritie of the sacred scripture or by probable reason grounded in the sacred scripture I wil humbly and gladly receiue his information But as for the bare wordes of any teacher Christ onely excepted I wil not simply beleue except hee shal be able to stablish theÌ„ by the truth of experience or of the Scripture for because that in the holy Apostles elected by Christ there hath beue fouÌ„d errour by the testimony of the holy scripture because that Paule himselfe doth coÌ„fesse that he rebuked Peter for that he was worthy to be rebuked Galat. the 2. Chapiter There hath ben errors fouÌ„d in the holy doctors that haue ben before vs as they themselues confesse of them selues And oftentimes it falleth out that there is error founde in the teachers in our age who are of contrary opinions among themselues and sâ—me of them do sometimes determine mine one thing for truth and others do condemne the selfe same thing to be heresye or error Which protestation premised I wil here place 1. suppositions or cases for a grouÌ„d and a foundatioÌ„ of all things that I shall say out of which I would gather two probable conclusions stablished vpoÌ„ the same and vpon the sacred Scripture By which coÌ„clusions when as
13 chap. And thus by the testimony of all these places is he the chiefe Antechrist vpon the earth and must be slayne with the sword of Gods word and cast with the dragon the cruell beast and the false Prophet that hath seduced the earth into the lake of fire and brimstone to be tormented world without end If the city of Rome do allow his traditiōs and do disalow Christes holy commaundements and Christes doctrine that it may confirme his traditions then is she Babilon the great or the daughter of Babilon and the great whore sitting vpō many waters with whom the kings of the earth haue committed fornication and the inhabitants of the earth are become dronken with the wine of her harlotry lying opē to baudry With whose spiritual whordom enchauntments witchcraftes and Symon Magus marchaundises the whole roūd world is infected and seduced saying in her hart I sit as a Queen and widow I am not neither shall I see sorrowe and mourning Yet is shee ignoraūt that within a litle while shall come the day of her destruction ruine by the testimony of the Apoc. cha 17. Because that from the time that the continuall sacrifice was taken away the abhomination of desolatiō placed there be passed 1299. dayes by the testimonye of Daniell and the Chronicles added do agree to the same And the holy City also hath bene troden vnder foot of the heathen for 42. monethes and the woman was nourished vp in the wildernes vnto which she fled for feare of the space of the serpēt during 1260. dayes or els for a time times halfe a tyme which is all one All these thinges be manifest by the testimony of the Apocalips the Chronicles therto agreeing And as concerning the fall of Babilon aforesayd it is manifest in the Apoc. where it is sayd In one day shall her plagues come death lamentation and famine and she shal be burned with fire For strong is the Lord whych will iudge her And agayn Babilon that great Citty is fallen which hath made all nations to drinke of the wine of her Whoredome And thirdly one mightye Aungell tooke vp a myllstone that was a very great one and did cast it into the Sea saying with suche a violence as this is shall that great Cittye Babylon be ouerthrowne and shall no more bee founde For her Marchauntes were the Princes of the earth and with her Witchcraft all Nations haue gone astray and in her is there founde the bloud of the Sayntes and Prophetes And of her destruction speaketh Esay in the 13. chapiter And Babilon that glorious Cittye being so noble amongest kingdomes in the pride of the Caldeans it shall be that like as the Lorde did ouerturne Sodome and Gomorre vpside downe it shall neuer more be inhabited nor haue the foundation layde in no age from generation to generation Ieremy sayeth Your mother that hath borne you is brought to very great confusion and made euē with the ground And agayne The Lord hath deuised and done as he hath spokē agaynst the inhabiters of Babilō which dwel richly in their treasures vppon many waters thine ende is come And thirdly Drouth shall fall vpon her waters and they shall beginne to be drye for it is a land of grauen imagies and boasteth in her prodigious wonders It shall neuer more be inhabited neyther be builded vp in no age nor generation Verely euen as God hath subuerted Sodome and Gomorre with her calues Pardon mee I beseeche you though I be not plentiful in pleasaunt wordes For if I should runne after the course of this wicked world should please mē I should not be Christes seruant And because I am a poore man neyther haue nor cā haue notaries hyred to testifie of these my writings I call vpon Christ to be my witnes which knoweth the inward secrets of my hart that I am redy to declare the things that I haue writtē after my fashion to the profit of all Christen people to the hurt of no mā liuing am ready to be reformed if any mā will shew me where I haue erred being redy also miserable sinner though I be to suffer for the cōfession of the name of Christ of his doctrine as much as shal please him by his grace loue to assist me a miserable sinner In witnes of al these things I haue to this writing set that seale of our Lord sauior Iesus Christ which I besech him to imprint vpon my forehed to take frō me al maner of marke of Antichrist Amen ¶ These two suppositions as they are termed in the scholes written by Walter Brute and exhibited vnto the Bishop although they conteyned matter sufficient eyther to satisfie the bishop if he had ben disposed to learne or els to haue prouoked him to replye agayne if his knowledge therin had ben better thē his yet could they worke neither of thē effect in him But he receiuing perusing the same when he neither could confute that which was said neyther would reply or aunswere by learning to that whych was truth finding other by causlations said that this his writing was too short and obscure and therfore required him to write vpon the same againe more plainely and more at large Whereupon the said Maister Walter satisfying the Bishops request and ready to geue to euery one an accōpt of his faith in a more ample tractatiō renueth hys matter agayne before declared writing to the Byshop in wordes and forme as followeth REuerend father forsomuch as it seemeth to you that my motion in my two suppositions or cases in my two conclusions is too short and somwhat darke I wil gladly now satisfy your desire according to my smal learning by declaring the same conclusions In opening wherof it shall plainely appeare what I do iudge in all matters that I am accused of to your reuerence desiring you first of al that your discretiō would not beleue that I do enterpryse of any presumption to handle the secretes of the scriptures which the holy and iust wise Doctours haue left vnexpounded It is not vnknowen to many that I am in all points farre inferiour to thē whose holynes of life profoundnes in knowledge is manifold waies allowed But as for mine ignorance and multitude of sinnes are to my selfe and others sufficiently knowen wherefore I iudge not my selfe worthy to vnloose or to cary their shooes after them Do you therefore no otherwise deeme of me then I do of mine owne selfe But if you shal finde any goodnesse in my writings ascribe it to God only who according to the multitude of his mercy doth sometimes reueale those things to Idiotes and sinners which are hidded from the holy and wise according to this saying I will prayse and confesse thee O father for that thou hast hidden these thinges from the wyse and prudent and hast disclosed them to the litle ones Euen so O father
because it hath thus pleased thee And in an other place I am come to iudgement into this world that they which see not may see and that they which see may be made blinde And Paule saith that God hath chosen the weake things of the world to coÌ„found the mighty that no man shal boast in him selfe but that al meÌ„ should geue the honour to God It was commaunded to Esay bearinge the type of Christ Go and say to this people Heare ye with your hearing and do not vnderstand Beholde ye the vision and yet knowe ye not the thing that ye see Make blinde the hart of this people make dull their eares and shut their eyes least that perchaunce with their eyes they should see and with their eares they shoulde heare and with their harts they should vnderstand and bee conuerted and I should heale theÌ„ And I sayd how long Lord And he sayd vntill that the cities be made desolate without inhabitants and the house without any person within it Also in Esay thus it is written And the multitude of all nations which shall fight against Ariel and all persons that haue warred and besieged and preuailed agaynst it shall bee as a dreame that appeareth in the night as the hungry person dreameth that he eateth but wheÌ„ he shall awake out of sleepe hys soule is empty And lyke as the hungry person dreameth that hee eateth and yet after that hee shall awake he is still wearye and thirstye and hys soule voyde of nourishment euen so shall it bee wyth the multitude of all nations that haue fought agaynst the mount Sion Be you amased and haue great wonder reele ye to and fro and staggre ye be ye druncken and not with wyne staker but not through drunckennes for the Lorde hath myngled for you the spirite of drousines He shall shut your eyes he shall couer your Prophets and Prynces that see visions And a vision shal be to you all together lyke the wordes of a sealed booke which when hee shall geue to one that is learned he shall say Reade here and he shall aunswere I cannot for it is sealed And the booke shal be geuen to one that is vnlearned and knoweth not his letters and it shal be sayd vnto him Reade And he shall aunswere I knowe not the letters I am vnlearned Wherefore the lorde saith For asmuche as this people draweth nigh me with their mouthes and glorifyeth me with their lips but their hart is farre from me and they haue rather feared the commaundements of men and haue cleaued to their doctrines Beholde therefore I will ad besides and bring such a muse and maruell vpon this people which shal make men amased with marueling For wisedome shal perish from their wise men and the vnderstanding of their prudent persons shal be hidden And soone after it followeth in the same place yet a litle while and Libanus shal be turned into Charmell and Charmell counted for a cops or groaue and in the same day shall the deafe folkes heare the worde of this booke and the eyes of the blinde changed from darkenes and blindnes shall see Nabuchodouoser enquiring of Danyel said Thinkest thou that thou canst truely declare mee the dreame that I haue sene and the meaning thereof And Danyel sayd As for the mistery whereof the king doth aske neyther the wise men magitiens southsayers nor enchaunters can declare to the king But there is a God in heauen that discloseth misteries who will declare to thee O king Nabuchodonosor what things shal come to passe in the last times of all To me also is this sacrament or misterie disclosed not for any wisedome that is in mee more then in all men liuing but to that the interpretatioÌ„ might be made manyfest to the king that thou shouldest know the cogitagions of thy minde It was also sayd to Daniel And thou Daniel shut vp the wordes seale vp the booke vntill the time appointed Verely many people shall passe ouer and many folde knowledge shall there be And Daniel sayde to the man that was clothed with lynnen garments who stode vpon the waters of the floud How loÌ„g wil it be before the end shal come of these marueilous thinges And I heard the man that was clothed in linnen apparel who stode vpon the waters of the flouds when he had lift vp his right haÌ„d and his left hand into heauen and had sworne by him that liueth for euermore that for a time tymes and a halfe tyme. And when the scattering abroad of the hand of the holye people shal be accomplished then shal al these things be finished And I heard and vnderstoode not and I sayd O my Lorde what shall bee after these things and he sayd Go thy wayes Daniel for this talke is shut sealed vp vntil the time that is before appointed All these thinges haue I written to shew that he that hath the key of Dauid who openeth and no man shutteth shutteth and no man openeth doth when and how loÌ„g it pleaseth him hide the mysteries and the hid secrets of the Scriptures from the wise prudent and righteous and other whiles at his plesure reuealeth the same to sinners and lay persons simple soules that he may haue the honor glory in all things Wherefore as I haue beforesaid if you shall finde any good thing in my wrytinges ascribe the same to God alone If you shal finde otherwise think ye the same to be written of ignorance and not of malice And if any doubt or errour be shewed me in all my wrytynges I wil humbly allow your information fatherly correction But why that such maner of matters are moued touching the disclosing of Antichrist in this kingdome more then in other kingdomes and in this time also more then in time past the aunswere as concerning the time of the motion is that it is the last coniunction of Saturne and Iupiter in the signe of the Twins which is the house of Mercury being the signifyer of the Christian people which coniunction seemeth to me to betoken the secoÌ„d comming of Christ to reforme his Church and to call men agayne by the disclosing of Antichrist to the perâ—ection of the Gospell from their Hethenish rytes and wayes of the Gentiles By whom the holy citie was trampled vnder foote for 42. monethes euen as the coniunction of the sayd two planets being inclosed in the signe of the Virgine which is also the house of Mercury dyd betoken the first commyng of Christ for the saluation of all people that were perished of the house of Israel wherby to call theÌ„ through the same comming to the full perfection of the Gospell As touching this calling of the Heathen speaketh Christ in the Gospell I haue also other sheepe that are not of this folde and those must I bring and they shall heare my voyce and there shall be one shepefolde one shepeherd For although the Gentiles be conuerted from
darkenesse because nothing is hid which shal not be disclosed and nothing couered that shal not be knowen And therfore the thing that was sayd in the darkenesse let vs say in the light and the thyng that we haue heard in the eare let vs preache vppon the house toppes I therefore as I haue before sayd so say that if the high bishop of Rome calling himselfe the seruant of God and the chiefe Vicare of Christ in this world do make and iustify many lawes contrary to the gospell of Iesu Christ then is he the chiefe of many whych comming in the name of Christ haue said I am Christ who haue seduced many Which is the first part of the first conclusion and is manifest For Christ is called of Hebrues the very same that we call annoynted And amongest them there was a double sort of legall annoynting by the lawe the one of kings and the other of Priestes And aswell were the kynges as the priestes called in the lawe Christes The kings as in the Psalme The kings of the earth stoode vp together and the Princes assembled them selues in one agaynst the Lorde and against hys Christ or annoynted And in the bookes of the kings very often are the kinges called Christes And our Sauiour was Christ or annoynted king because hee was a king for euermore vpon the throne of Dauid as the Scriptures doe very oftentimes witnesse The Priestes also were called annoynted as where it is wrytten Doe not yee touch my Christes that is mine annoynted ones and be not ye spitefull against my Prophetes And so was our Sauiour Christ a Priest for euer according to the order of Melchisedech Seyng then that the Byshops of Rome do say that they are the high Priestes they say also therein that they are kynges because they say that they haue the spirituall sword perteinyng to their Priesthode and the corporall sword which agreeth for a kynges state So is it playne that really in very deede they say that they are Christs albeit that expresly they be not called Christes Now that they come in the name of Christ it is manifest because they say that they are his principal Vicares in this world ordeined of Christ specially for the gouernement of the Christian Churche Therefore seyng they say that really and in very deede they are Christes and the chief frendes of Christ If they make and iustifie many lawes contrary to the Gospell of Iesu Christ then is it playne that they themselues in earth are the principal Antichristes because there is no worse plague and pestilence then a familiar enemy And if in secret they be agaynst Christ and yet in open appearaunce they say that they are his frendes they are somuch the more meete to seduce and deceiue the ChristiaÌ„ people because that a manifest enemy shall haue much a doe to deceaue a man because men trust him not but a priuey enemy pretendyng outward frendshyp may easly seduce yea those that be wise But that this matter may the more fully be knoweÌ„ let vs see what is the law doctrine of Christ that ought to be obserued of all faithfull people which beyng knowen it shal be an easy thing to see if the bishop of Rome doe make or maintaine any lawes contrary to the law of the gospell of Iesu Christ. I say then that the lawe of Christ is charitie whych is the perfect loue of God and of Christ. This thing is plaine and manifest For Christ being demaunded of a certayne doctour of the law What is the greatest commaundement in the lawe answered Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde This is the principall greatest commandement And as for the second it is like vnto this Thou shalt loue thy neighbor as thine owne selfe In these two commaundements doth the whole law and Prophets depend And in an other place Christ sayeth All maner of things therefore that you would that men should do to you the same also do ye vnto them For thys is the lawe and the Prophets And in Iohn the 13. chap. sayth Christ. And now doe I say vnto you I geue you a new commandement that you shuld loue eche other as I loued you in like maner that you also shuld loue one another In this shal all men know that you are my disciples if you shall haue loue one towardes an other And Iohn 15. chapter This is my commaundemeÌ„t that you loue together as I haue loued you Greater loue then this hath no body that a man shuld geue his life for his frendes The Apostle Peter sayth in his first Epistle 4. chapter Aboue all things hauing continually charity one towards an other for charitye couereth the multitude of sinnes Be yee harborers and intertaine ye one an other without grudging euery one as hee hath receaued grace so let him bestowe it vpon an other man as the good stewards of the manifold graces of God If any maÌ„ speak let him speake as the word of God If any man doe ought for an other let it be don with singlenes and vnfained verity ministred of God to vs ward that in all thyngs God may be honoured through Iesus Christ our Lord. Iames in his Epistle the 2. chapter If ye performe the royal lawe accordingly to the Scriptures thou shalt loue thy neighbour ye do wel But if ye be parcial in receiuing and preferring mens personages ye worke wickednes being blamed of the law as transgressors And againe so speake ye and so do ye as ye should nowe begin to be iudged by the law of libertie What shall it auaile my brethren if a man say he haue faith and haue no workes Neuer shall that faith be able to saue him For if a brother or sister be naked and haue neede of daily foode and some of you say to them goe ye in peace be ye made warme and satisfied and if ye shall not geue those things that are necessary for the body what shall it auaile Euen so faith if it haue not workes is dead in it selfe Iohn in his first epistle the 3. chap. This is the tidings whych you haue heard from the beginning that you shuld loue one another And againe we know that we are traâ—slated from death to life if we loue the brethren He that loueth not abideth in death And again herein do we know the loue of God because that he hath laide downe hys life for vs we ought to lay down our liues for the brethren He that shall haue the substaunce of thys world and shall see his brother haue neede and shall shut up hys bowelles from him howe abideth the loue of God in hym My little children let vs not loue in worde nor tounge but in deede and truth And againe 4. chap. Most dearly beloued let vs loue together For loue is of God he that loueth
for other as wel the great as the small ceremonies of the lawe It is plaine that the tithes were geuen to the sonnes of Leui for their seruing in the tabernacle in the temple of the Lord as the first fruites were geuen to the priestes and also part of the sacrifices so were the vowes for their ministery as it appeareth in the booke of Numbers the 22. chapter But forasmuch as the labor of those sacrifices did cease at the comming of Christ howe should those thyngs be demaunded which were ordained for that labour And seeing that the first fruits were not demaunded of Christians which first fruits were then rather and soner demanded then the tithes why must the tithes be demanded except it be therefore paraduenture because that the tythes be more worth in value then be the first fruites Secondly why are the lay people bouÌ„d to the paiment of tithes more then the Leuites and the priests were to the not hauing of possessions of realties Lordships amongst their brethren seeing that the selfe same lawe in the selfe same place where he sayeth that the tithes ought to be geuen to Leuites sayth also to the Leuites you shall be contented with the offering of the tithes and haue none other thyng amongst your brethren Wherefore seeing that the Priestes be bounde to the not hauing of temporall Lordshippes how are the lay people bouÌ„d by that law of God he meaneth and not of man to the paiment of tithes Thirdly as touching circumcision which is one of the greater ceremonies of the lawe and was geuen before the law was an vniuersall ceremonie concerning the couenant betwene God hys people and was so much regarded in the law that thereof it was sayde The soule whose flesh shall not be circumcised in the foreskin shall pearysh from amongest his people yet did thys ceremonie vtterly cease at the comming of Christe although that certayne of the Iewes did say in the primatiue Church that the Christians must needes kepe the commandement of circumcision with the faith whom Paule reprooueth wryting thus to the Galathians the 4. chapter where he speaketh of the children of the bondwoman of the free woman which do signify the two Testaments But we O brethren are the children of the promise after Isaac but like as at that time he that was borne after the flesh did persecute hym which was after the spirit euen so it is now also But what saith the scripture Throw out the bondwoman and her sonne The sonne of the bondwoman shall not be heire wyth the sonne of the free woman Wherefore brethreÌ„ we are not the sonnes of the bondwoman but of the free Sâ—ad ye stedfast in the liberty wherwith Christ hath deliuered you and be not ye holden againe vnder the yoke of slauery Behold I Paule say vnto you if you be circumcised Christ shall nothing profite you For I testifie againe to euery man that circumciseth hymselfe that hee is bounde to keepe all the whole law Ye are vtterly voide of Christ whosoeuer will be iustified in the law are fallen from grace In like maner we may reason if we be bounde to tything we are debters bound to keepe al the whole law For to say that men are bound to one ceremony of the law not to the others is no reasonable saying Either therefore we are bound to them all or to none Also that by the same olde lawe men are not bound to pay tithes it may be shewed by many reasons which we nede not any more to multiply encrease because the things that be sayd are sufficient Whereupon some do say that by the Gospell we are bound to pay tithes because Christ saide to the Pharisies Math. 23. chapter Woe be you Scribes and Pharisies whych pay your tithe of Mint of Anets seede and of commin and leaue iudgement mercy and trueth vndone being the weightier things of the lawe both shuld ye haue done these things and also not haue left the other vndone O ye blinde guides that straine out a gnat and swallowe vp a camell Thys worde soundeth not as a commaundement or manner of bidding wherby Christ did command tithes to be geuen but it is a worde of disalowing the hypocrisie of the Pharisies who of couetousnesse dyd rather weigh and esteeme tithes because of their owne singulare commoditie rather then other great and weighty commaundements of the lawe And me seemeth that our men are in the same predicament of the Pharisies which doe leaue of al the ceremonies of the old law keping onely the coÌ„mandement of tything It is manifest and plaine inoughe by the premisses and by other places of the scripture that Christ was a priest after the order of Melchisedech of the tribe of Iuda not of the tribe of Leuie who gaue no newe commaundement of tything of any thing to him and to hys priests whome he would place after him but wheÌ„ hys Apostles sayd to him Behold we leaue all things haue followed thee what then shall we haue hee did not aunswere them thus Tithes shall be paide you neither dyd he promise them a temporall but an euerlasting rewarde in heauen For hee both for foode and also apparell taught his disciples not to be carefull Be ye not carefull for your life what ye shall eate or for your body what ye shall put on Is not the life of man more worth then the meate and the body more worth then apparell Beholde ye the birds of heauen whych do not sow nor reape neither yet lay vp in barnes and yet your heaueÌ„ly father feedeth them And as for apparell why should you be carefull Consider the lillies of the field how they grow they labour not neither do they spinne c. In conclusion he sayth be not yee carefull saying what shall we eate or what shal we drinke or wherwithall shall we be couered For all these things doe the Gentiles seeke after For your father knoweth that you haue neede of all these things First therefore seeke yee for the kingdome of God and the righteousnes therof and all these things shall be cast vnto you And Paule ryght well remembring this doctrine instructeth Timothe and sayth thus But we hauing foode and wherewithall to be couered let vs therewyth be contented And as the Acts of the Apostles doe declare In the first conuersion of the Iewes at Ierusalem they had all thinges common and to euery one was diuision made as nede required Neither did the priestes make the tithes theyr owne proper goodes For like as it was not meete that the lay people being conuerted should haue proprietie of goods euen so neither that priests should haue proprietie of tithes So that if the priests started backe from feruent charitie in chalenging to themselues the proprietie of tithes it is no meruaile of departing backward as do the priests froÌ„ the perfection of charitie also of the laitie to be
written in Deuteronomium If there shall arise a Prophet amongest you or one that shall say hee hath seene a dreame and shall foretell a signe and a wonder if that shall come to passe that he hath spoken and he shall say vnto thee Let vs go and follow straunge Goddes whom thou knowest not and let vs serue them thou shalt not harken vnto the wordes of that Prophet or dreamer for the Lord your God tempteth you to make it known whether ye loue him or no with all your hart and with all your soule In Ieremy the 12. chap. Are not my wordes euen lyke fire sayth the Lord and like an hammer that breaketh the stone Therfore behold I wil come against the Prophets whiche haue dreamed a lye sayth the Lorde whiche haue shewed those things and haue seduced the people through theyr lies and their miracles when as I sent theÌ„ not neyther commanded them which haue brought no profit vnto this people sayth the Lord. In Marke the 13. chapter sayth Christ For there shall arise false Christes and false Prophetes and shall shewe great signes and wonders to deceiue if it were possible euen the very elect Paule in hys second Epistle to the Corinthians the xi chap. Suche false Apostles are deceitfull workers transforming themselues into the Apostles of Christ and no maruayle For euen Sathan transformeth himselfe into an angell of light therefore it is no great thing though his ministers transforme themselues aâ— though they were the ministers of righteousnes whose end shal be according to their works In the Apocalips the 13. chap. Iohn saw a beast ascending vp out of the earth and it had two hornes like a lamb but he spake like the Dragon and he did all that the first beast could do before him and he caused the earth and the inhabitantes therof to worship the first beast whose deadly wound was healed and did great wonders so that he made fire come downe from heauen on the earth in the sight of men and deceiued theÌ„ that dwell on the earth by meanes of the signes which were permitted to him to do in the sight of the beast By these thinges it is most manifest and playne that in miracles this manifold errour oftentimes happeneth thorough the working of the deuill to deceiue the people wtal Wherfore we ought not for the working of miracles to depart from the commaundements of God I woulde to God that they which put confidence in miracles would geue heed vnto the word of Christ in the 7. chap. of Math. thus speaking Many shall say vnto me in that day Lord Lord haue we not in thy name prophecied and in thy name cast out deuils and in thy name done many great workes c. I wil professe vnto them I neuer knew you depart from me all ye which worke inquitie By this saying it is most manifest that the seruauntes of Christ are not discerned by the working of miracles but by the working of vertues departing from iniquitie and obeying the coÌ„maundements of God Wherfore it is woÌ„derful that any in this life dare presume to preuent the day of the iudgement of God to iudge by meanes of miracles that some are Saints whom men ought to worship whoÌ„ peraduenture God will in the last iudgement condemne saying depart from me all ye which worke iniquitie If any man could here on earth iudge sinners to be condemned then if this iudgement were certayne Christ shoulde not iudge the 2. tyme and what soeuer such iudges bynde in earth the same ought to be bound in heauen But if such a iudgement be vncertayne then it is perillous and full of deceit when as by it men on earth may in steede of saintes worship suche as are damned with the fellowship of the deuils and in prayer require their ayde who euen like as the deuils their companions are more ready and more of might to euill then to good more to hurt then to profite I wonder they marke not what Christ sayd when his kinswoman came vnto him desiring and requiring something of him and saying Commaund that these my two sonnes may sit one vpon thy right hand and the other vpon thy left hand in thy kingdome But Iesus aunswering sayd Ye know not what ye aske can ye drinke of the cup whiche I shall drink of they sayd vnto him we cna He sayd vnto them Of my cupp in deede ye shall drinke but to sit at my right hand or at my left it is not mine to geue but vnto whom it is prepared for of my father Christ being equall vnto the father according to his God head exceeding all maner of men according to his manhode namely in goodnes and wisedome sayde to sit my right hande or at my left is not mine to geue but vnto whome it is prepared of my father If it were none of his to geue to sit at the right hand or at the left c. How then is it in the power of anye sinnefull man to geue vnto any man a seate eyther on the right hand or on the left in the kingdome of God whiche sinnefull man knoweth not whether suche haue anye seate prepared for theÌ„ of the father in his kingdome They much extoll themselues which exercise this iudicial power in geuing iudgement that there are some sayntes which ought to be honoured of men by reason of the euidency of dreames or of deceitfull miracles of which men they are ignoraunt whether God in hys iudgement will condemne them or not together with the deuils for euer to be tormented Let them beware for the vnfallible truth sayth that euery one that exalteth himselfe shall be brought low By these thinges is gathered that the warres of Christians are not lawfull for that by the doctrine and life of Christ they are prohibited by reason of the euidency of the deceitfull miracles of those whiche haue made warres amongest the Christians as well agaynst the Christians as also agaynst the infidels Because Christ could not erre in his doctrine for as much as he was God And forasmuch as heauen and earth shall passe awaye but the wordes of Christ shall not passe away He therefore whiche establisheth his lawes allowing warres and the slaughter of meÌ„ in the warre as well of Christians as of Infidels doth he not insâ—â—ie those thinges which are contrary vnto the gospell law of Christ Therefore in this he is against christ and therfore Antichrist seducing the people making men beleeue that to be lawfull meritorious 〈◊〉 them which is expressedly prohibited by Christ. ¶ And thus much concerning the first parte touching peace and warre wherin he declareth Christ and the pope to be contrary that is the one to be geuen al to peace the other all to warre and so to proue in conclusion the Pope to be Antichrist Where in the meane time thou must vnderstand gentle reader his meaning rightly not that hee so thinketh no kind
parable of Christ saying The kingdome of heauen is like vnto a man whiche sowed good seede in hys field but when men were on sleepe the enemy came and sowed Tares in the midst of the wheate went his way But when the herbe was growne and brought forth fruite then appeareth the Tares And the seruauntes came vnto the good man of the house and sayd vnto him Lorde didst not thou sowe good seede in thy field From whence then come these Tares And he sayd vnto them The enemy hath done this And the seruauntes sayd vnto him wilt thou that we goe and gather them vp And he sayd no least peraduenture gathering vp the Tares ye plucke vp the wheate by the rootes Suffer them both to grow vntill the haruest and in the time of the haruest I will saye vnto the haruest men gather first the Tares and binde them in the bundels that they may be burnt but gather the wheate into my barne Christ himselfe onely expoundeth this parable in the selfe same chapter saying He whiche soweth the good seede is the sonne of man but the field is the world and the good seede those are the children of the kingdome But the Tares are the naughty children And the enemy which soweth them is the Deuill And the haruest is the end of the world and the haruest men are the Aungels Euen as therfore the Tares are gathered and burnt with fire so shall it be in the end of the world The sonne of man shall send hys Aungels and they shal gather out of his kingdome al offendoures and those which commit iniquitie and shall put them into a furnace of fire there shall be weeping and gnashing of teethe By whiche playne doctrine it is manifest that Christ will haue mercy shewed vnto sinners euen vnto the ende of the world and will haue them to remayn mingled with the good Least peraduenture when a man thinketh that he doth right well to take away the tares he taketh away the wheat For how great a sinner soeuer a mā be we know not whether his end shal be good and whether in the end he shall obtayne mercy of God Neither are we certayn of the time wherein God will by grace iudge him whom we abhorre as a sinner And peraduenture suche a one shall more profit after his conuersion in the Church then he who we think to be iust as it came to passe in Paul And if god iustifieth a man by grace although at his ende why darest thou be so bold to be his iudge and to condemne him Yea rather although a man seeme to be obstinate and hardened in his euill so that he is not corrected by a secret correction correct him before one alone if he doe not receaue open correction being done before two or three witnesses neyther passeth vpon a manifest correction when his sinne is made known vnto the Church Christ doth not teach to punish such a one with the punishment of death Yea rather he sayth if he harken not vnto the churche let him be vnto thee as an Ethnicke and Publicane And Paule following this doctrin in the 1. Corin. 5. chapter saith There goeth a common saying that there is fornication among you such fornication as is not once named among the gentiles that one shold haue hys fathers wife And ye are pufted vp and haue not rather sorrowed that he whiche hath done this deed might be put from among you For I verily as absent in body but present in spirite haue already determined as though I were present that he whiche hath done this thing whē ye are gathered together and my spirit in the name of our Lord Iesus Christ that such one by the power of our Lorde Iesus Christ be deliuered vnto Satan for the destruction of the flesh that the spirite may be saued in the day of the Lord Iesus Paule teacheth not to kill this man as some gather by this text but to separate him from the other faithfull and so frō Christ which is the head of the Church of the faithfull and so is he deliuered vnto Sathan which is separated from Christ that the flesh may be killed that is that that carnall concupyscence whereby he luxuriously lusted after the wife of his father may be destroyed in him by such a separation that the spirite may be saued not that his body should be killed as some say as it is most manifest in the selfe same chapiter where he sayth I wrote vnto you in an Epile that ye shoulde not keepe company with fornicatours and I ment not of all the fornicators of this world eyther of the couetous or extorcioners or Idolaters for then must yee nedes haue gone out of the world But now I haue written vnto you that ye keepe not company together if anye that is called a brother be a fonicatour or couetous persō or a worshipper of Images eyther a cursed speaker or dronkard or an extorcioner with him that is such see that ye care not By whych it is manyfest that Paule woulde haue the foresayd fornicatour separated from the fellowship of the faithful that his carnall concupiscence might be mortifyed for the health of the spirit and not that the body should be killed Wherefore they do ill vnderstand Paule which by this saying do cōfirme the killing of mē And forasmuch as heresie is one of the most greuous sinnes for an heretike leadeth men in errours wherby they are made to stray frō fayth without which they cannot bee saued it doth most great hurt in the Church Further as concerning such a wicked man Paul thus speaketh flye from the man that is an heretike after the first and second correction knowing that such a one is subuerted and sinneth forasmuch as he is by his owne iudgemēt condemned Behold Paule teacheth not to kill thys man but with Christ to separate him frō the fellowship of the faythfull But some say that Peter in the primitiue Church slewe Ananias and Saphyra for their sinnes wherefore they say it is lawful for them to condemne wicked men to death We wil declare in shewing the whole processe how falsly they speake in alleaging of Peter for to iustify their errour In the 4. chap. of the Actes it is written that as many as were possessours of landes or houses they solde them offred the prices of that whych they solde and layed it before the feete of the Apostles it was deuided vnto euery one as he had neede thereof But a certaine man Ananias with Saphira his wife solde a piece of land and kept back a part of the price of the field his wife being priuy vnto it and bringing a certaine part therof he laid it at the feete of the Apostles But Peter saide vnto Ananias Ananias why hath Satan tempted thy hart that thou shouldest lye vnto the holy ghost to keepe backe a part of the price of the land Did it not whilest it remayned remayne vnto
God deuysed ordayned for the best vnto the elect Christians The fourth Like as the mystical body of Christ is the congregation of al the Electiso Antichrist mistically is the church of the wicked of al the reprobates The fift The conclusions of Swinderby be agreable to the fayth in euery part ¶ This letter was thus subscribed By the spirite of God sometime visityng you ☞ Besides this epistle aboue prefixed there is also fouÌ„d annexed with the same a deuise of an other certayne letter couÌ„terfeited vnder the name of Lucifer prince of darknes writing to the Pope and al popishe Prelates persecuting the true and right Church with all might and mayne to maintayn their pride and domination in this earth vnder a coulourable pretence visor of the catholique church succession Apostolical Which letter although it seemeth in some authors to be ascribed to Dekam aboue mentioned yet because I find it in the same Register of the church of Herford coÌ„teyned inserted amoÌ„g yâ— tractations of Walter Brute and deuised as yâ— Register said by that Lollards I thought no meeter place then here to annexe the same the tenour wherof thus proceedeth in words as follow ¶ The deuise or counterfayt of a certayne letter fayned vnder the name of Lucifer Prince of darknesse wryting to the persecuting prelates of the popish clergy I Lucifer prince of darknes and profound heauinesse Emperour of the high mysteries of the Kyng of Acharont Captaine of the dungeon Erebus kyng of hell and comptroller of the infernall fire To all our children of pryde and companions of our kyngdome and especially to our Prynces of the Church of this latter age and tyme of which our aduersary Iesus Christ accordyng to the Prophet saieth I hate the church or congregation of the wicked send greeting wish prosperitie to all that obey our commaundementes as also to those that be obedient to the lawes of Sathan already enacted that are diligent obseruers of our behestes and the precepts of our decree Know ye that in times past certaine vicars or vicegerents of Christ following hys steppes in miracles and vertues liuing and continuyng in a beggerly lyfe conuerted in a maner the whole world from the yoke of our tiranny vnto their doctrine maner of lyfe To the great derision and contempte of our prison house and kyngdome and also to the no little preiudice and hurt of our iurisdiction and authorytie nor fearing to hurt our fortified power ond to offend the maiestie of our estate For then receiued we no tribute of the world neyther dyd the myserable sort of common people rushe at the gates of our deepe dungeon as they were wont to do with continuall pealyng and rappyng but then the easie pleasant broad way which leadeth to death lay still without great noyce of traÌ„pelyng trauaylers neyther yet was trode with the feete of myserable men And when all our courtes were without sutets Hell then began to houle And thus continuyng in great heauines anguish was robbed and spoyled Which thing considered the impacient rage of our stomacke coulde no longer suffer neyther the ougle retchelous neglygence of our great Captayne generall could any longer indure it But we seeking remedy for the time that should come after haue prouyded vs of a verye trimme shift For in stead of these Apostles and other their adherentes whyche draw by the same lyne of theirs as wel in maners as doctrine are odious enemis vnto vs We haue caused you to be their successors put you in their place which be Prelates of the church in these latter times by our great might and subtletie as Chryst hath sayd of you they haue raigned but not by me Once we promised vnto him al the kingdom of the world if he would fal down and worships vs but he would not saying my kingdome is not of this would and went his way when the multitude would haue made him a temporall kinge But to you truely which are fallen from the state of grace and that serue vs in the earth is that my promise fulfilled and all terrene thyngs be our meanes which we haue bestowed vpon you are vnder gouernment For he hath said of vs as ye know The prince of the world coÌ„meth c. and hath made vs to raigne ouer al children of vnbeliefe Therfore our aduersaryes before recited dyd pacientlye submit themselues vnto the Princes of the worlde and did teache that men shoulde do so saying Be ye subiect to euery creature for Gods cause whether it be to the Kyng as moste chiefest And agayne Obey ye them that are made rulers ouer you c. For so their maister commauÌ„ded them saying The kinges of the heathen haue dominion ouer them c. But I think it long til we haue powred our poyson vpoÌ„ the earth and therefore fill your selues full And now bee yee not onely vnlyke those fathers but also contrary vnto them in your lyfe and conditions and extoll your selues aboue all other men Neyther do ye geue to God that which belongeth to him nor yet to Caesar that which is his But exercise you the power of both the swordes according to our decrees makinge your selues doers in worldlye matters fighting in our quarell intangled with secular labours and busines And clyme ye by litle little from the myserable state of pouerty vnto the highest seates of all honours the most princely places of dignitie by your deuised practices false and deceitfull wyles and subtlety that is by hypocrisy flattery lying periurie treasons deceits simonye and other greater wickednes then which our infernal furies may deuise For after that ye haue by vs bene aduaunced thither where ye would be yet that doth not suffice you but as gready staruelings more huÌ„gry then ye were before ye suppresse the poore scratch and rack together all that comes to hand peruerting and turninge euerie thing topsie toruey so swollen that redy ye are to burst for pride liuing like Lechers in all corporal delicatenes and by fraude dyrecting all your doinges You challenge to your selues names of honour in the earth callyng your selues Lordes holye yea and most holy persons Thus eyther by violence ye rauen or els by ambition subtilly ye pilfer away and wrongfully wraft and by false title possesse those goodes whych for the sustentation of the poore members of Christ whom froÌ„ our first fall we haue hated were bestowed and geuen consuming them as ye your selues lyst therewith ye cherish and maintaine an innumerable sort of whoores strumpets and bawdes with whom ye ride pompously like mightie Prynces farre otherwise goinge then those poore beggerly priestes of the primatiue Church For I would ye shoulde buylde your selues ryche and gorgeous palacies yee fare lyke Prynces eating and drinking the most daintiest meates and pleasauntest wiâ—es that may be gotten ye hoord and heepe together an infynite deale of treasure not like to him
the obedience of Christs true vicare yet peraduentuâ—e if euery man were left to his owne libertie he would doubt of the preferring of your dignity or that is worse woulde vtterly refuse it by such doubtfull euidence alleaged on both sides and thys is the subtil craft of the croked Serpent that is to say vnder the pretense of vnitie to procure schismes as the spider of a wholesome flower gathers poyson and Iudas lerned of peace to make warre Wherefore it is liuely beleeued of wise men that except this pestilent schisme be withstand by and by the keyes of the Churche will be despised and they shall binde the consciences but of a few and when either none dare be bolde to correct this fault or to reforme things contrary to Gods lawe so by this meanes at length temporall Lordes will take away the liberties of the Church and peraduenture the Romanes will come and take away their place people and landes they wil spoile their possessions and bring the men of the Churche into bondage and they shall be contemned reuiled and despised because the obedience of the people and deuotions towardes them will almoste bee taken away when the greater part of the Church left to their owne libertye shall waxe prouder than they be wont leauing a wicked example to them that doe see it For when they see the Prelates studie more for couetousnesse than they were wont to pursse vp money to oppresse the subiectes in their punishings to seeke for gaine to confounde lawes to stirre vp strife to suppresse truth to vexe poore subiects with wrong corrections in meat and drinke intemperate in feastings past shame what maruell is it if the people despise them as the foulest forsakers of Gods lawe but all these things doe folowe if the Church shoulde be left long in this doubtfulnesse of a schisme and than shoulde that olde sâ—ying be verified in those dayes there was no king in Israel but euery one did that that seemed right and straighte to himselfe Micheas did see the people of the Lord scattered in the mountaines as they had bene shepe without a shephearde for when the shepheard is smitten the sheepe of the flocke shal be scattered the great stroke of the shepheard is the minishing of his iurisdiction by which the subiects are drawen from his obedience When Iason had the office of the highest Priest hee chaÌ„ged the ordinance of God and brought in the customes of the heathen the priests leauing the seruice of the holy altar applying themselues to wrasting other exercises of the Grecians despising those things that beloÌ„ged to the priests did labor with all their might to learne suche thinges of the Grecians and by that meanes the place people and holy oynting of Priestes whych in time past were hadde in greate reuerence of kynges were troden vnder foote of all men and robbed by the kinges power and was prophaned by thrusting in for money Therefore let the hyghest vicare of Christe looke vnto this with a diligent eye and let hym be the follower of him by whom he hath gotten authoritie aboue others If you mark well most holy father you shal find that Christ rebuked sharpely two brethren coueting the fease of honour hee taught them not to play the Lordes ouer the people but the more grace they were preueÌ„ted with to be so much more humble then other and more lowly to serue their brethren To hym that asked hys coate to geue the cloake to him that smote him on the one cheeke to tourne the other to him For the sheepe that are geuen to hys keeping hee must forsake all earthly thyngs and to shedde his owne bloud yea and if neede required to die These things I say be those that adorne the highest Byshop if they be in him not purple not hys white horse nor his Imperiall crowne because hee among all men is most bounde to all the sheepe of Christ. For the feare of GOD therefore and for the loue of the flocke which yee guide consider these things diligently and doe them wisely and suffer vs no longer to wauer betwixte two although not for your owne cause to whom peraduenture the fulnes of your owne power is knowen yet in pitying our weakenes if thou be he tell vs openly and shew thy self to the world that al we may follow one Be not to vs a bloudy bishop least by your occasion mans bloud be shed least hel swalow such a nomber of soules least the name of Christ be euill spoken of by Infidels thorough suche a worthy personage But peraduenture yee will say for our righteousnes it is manifest inough and we will not put it to other mens disputations If this bald aunswer should be admitted the schisme should continue still seeing neither part is willing to agree to the other and where the world is as it were equally deuided betwixt them neither part can be compelled to geue place to the other without much bloudshed The incarnation of Christ and his resurrection was well inough knowen to himselfe and his disciples yet hee asked of his father to be made knowen to the world Hee made also the Gospel to be wrytten and the doctrine of the Apostles sent his Apostles into all the world to do the office of preaching that the same thing might be knowen to all men The foresayde reason is the subtelty of Mahomet the which knowing himselfe guilty of his sect vtterly forbad disputations If ye haue so ful trust of your righteousnesse put it to the examination of worthy persones in a generall councel to the which it beloÌ„geth by right to define such doubts or els commit it vnto able persons and geue them ful power to determine all things concerning that matter or at the lest by forsaking the office on both parties leaue the Churche of God free speedily to prouide for a new shepheard We finde kings haue forsaken their temporal kingdomes vpon onely respect of deuotion and haue taken the apparel of Monkes profession Therefore let Christes Vicar being a professour of most high holinesse be ashamed to continue in his seat of honor to the offence of all people and the preiudice and hurt of the Romish church and the deuotion of it and cutting away kingdomes from it But if you say it is not requisite that the cause of Goddes church should he called in controuersie and therefore we cannot so easily goe from it seeing our conscience gainesayeth it To the which we answer if it be the cause of God and the church let the general councel iudge of it but if it be a personal cause as almost all the world probably thinketh if ye were the follower of Christ ye would rather chose a temporall death then to suffer such a wauering I say not to the hurt of so many but the endles destruction of soules to the offence of the whole world and to an euerlasting shame of the Apostolical dignitie Did
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
body The Lord Cobham asked how they could make good that sentence of theirs They aunswered him thus For it is agaynst the determination of holy Church Then sayd the archbishop vnto him Syr Iohn we sēt you a writing concerning the fayth of this blessed Sacrament clearely determined by the church of Rome our mother and by the holy Doctors Then he sayd agayne vnto him I know none holyer then is Christ and his Apostles And as for that determination I wore it is none of theyrs for it standeth not with the scriptures but manifestly against them If it be the Churches as ye say it is it hath bene hers onely since she receaued the great poyson of worldly possessions and not afore Then asked they him to stop his mouth therwith If he beleued not in the determination of the Church And he sayd vnto them No forsooth for it is no God In all our Creede this word in is but thrise mentioned concerning beleue In God the father in God the sonne in in God the holy Ghost three persons and one God The byrth the death the buriall the resurrection and ascension of Christ hath none in for beleue but in him Neyther yet hath the Church the sacramentes the forgeuenes of sinne the latter resurrection nor yet the life euerlasting nor anye other in then in the holy ghost Then sayd one of the Lawyers Such that was but a word of office But what is your beliefe concerning holy Church The Lord Cobham aunswered My beliefe is as I sayd afore that all the scriptures of the sacred Bible are true All y◠is grounded vppon them I beleue throughly For I know it is Gods pleasure that I shuld so do But in your Lordly lawes and idle determinations haue I no beliefe For ye be no part of Christes holy churche as your open deedes doth shew But ye are very Antichristes obstinately set agaynst his holy law and wil. The lawes that ye haue made are nothing to his glory but onely for your vayne glory and abhominable couetousnes This they sayd was an exceeding heresie and that in a great fume not to beleeue the determination of holye Church Then the Archbishop asked hym what he thought of holy Church He sayd vnto him my beliefe is that the holye Churche is the number of them which shal be saued of whō Christ is the head Of this churche one part is in heauen wyth Christ an other in purgatorye you say and the thyrd is here in earth This latter part standeth in three degrees in knighthoode priesthoode and the communaltie as I sayd afore playnely in the confession of my beliefe Then sayd the Archbishop vnto hym Can you tell me who is of this church The Lord Cobham answered Yea truely can I. Then sayd Doctor walden the Prior of the Carmelits It is no doubt vnto you who is thereof For Christ sayeth in Mathewe Nolite iudicare presume to iudge no man If ye be here forbidden the iudgement of your neighboure or brother much more the iudgement of your superiour The Lorde Cobham made him this aunswere Christ sayth also in the selfe same chapter of Mathew that like as the euill tree is knowne by hys fruit so is a false Prophet by his works appeare they neuer so glorious But that ye left behind ye And in Iohn he hath this text Operibus credite belecue you the outwarde doinges And in an other place of Iohn Iustum iudicium iudicate when wee knowe the thing to be true we may so iudge it and not offend For Dauid sayd also Rectè iudicate filij hominum Iudge rightly alwayes ye children of men And as for your superiority were ye of Christ ye shoulde be meeke ministers and no proud superiours Then said Doctor walden vnto him ye make here no difference of iudgementes Ye put no diuersitie betwene y◠euill iudgementes whiche Christ had forbidden and the good iudgementes which he hath cōmaunded vs to haue Rash iudgment and right iudgement al is one with you So swift iudges alwayes are the learned schollers of Wicklisse Vnto whom the Lord Cobham thus aunswered It is wel sophistred of you forsooth Preposterous are your iudgementes euermore For as the Prophet Esay sayth ye iudge euill good and good euill And therefore the same prophet concludeth that your wayes are not Gods waies nor Gods wayes your wayes And as for that vertuous man wicklisse whose iudgementes ye so highly disdayne I shall say here of my part both before God and man that before I knew that despised doctrine of his I neuer abstayned from sinne But since I learned therin to feare my Lorde GOD it hath otherwise I trust bene with me so muche grace coulde I neuer finde in all your glorious instructions Then said Doctor Walden agayne yet vnto him It were not well with me so many vertuous men liuing so many learned men teaching the scripture being also so open and the examples of fathers so plenteous If I thē had no grace to amend my life till I heard the deuil preach S. Hierome sayth that he whiche seeketh suche suspected Maysters shall not finde the midday light but the mid-day deuill The Lord Cobham sayd Your father 's the old Phariseis ascribed Christes miracles to Belzebub and his doctrine to the deuil And you as their natural children haue still the selfe same iudgement concerning his faythfull followers They that rebuke your vicious liuing must needs be heretickes and that must your doctors proue whē you haue no scripture to do it Then sayde he to them all To iudge you as you be we neede no further go then to your owne proper actes Where do ye find in all Gods law that ye shold thus sit in iudgement of any Christen men or yet geue sentence vppon any other man vnto death as ye doe here dayly No grounde haue ye in all the Scriptures so Lordly to take it vppon you but in Annas and Cayphas which sat thus vpon Christ and vppon his Apostles after hys ascension Of them onely haue ye taken it to iudge Christes members as ye doe and neither of Peter nor Iohn Then sayd some of the Lawyers yes forsooth syr for Christ iudged Iudas The Lord Cobham sayd No Christ iudged him not but he iudged himselfe and thereupon went forth so did hange himselfe But in deede Christ sayde woe vnto him for that couerous act of hys as he doth yet still vnto many of you For since the venune of him was shed into the church ye neuer followed Christ neither yet haue ye stande in the perfection of Gods law Then the Archbishop asked him what he ment by that venune The Lord Cobham sayd your possessions and Lordeships For then cried an aungell in the ayre as your owne Chronicles mentioneth wo wo woe this day is veuime shed into the church of God Before that time all the Byshops of Rome were martyrs in a manner And
and graunts to that I say that this safeconduct stood not only vpon the Emperour but also vpon the consent of the Pope himselfe vide infr page And admit that to be true that the councell had power to make this decree to breake promise wyth hereticks yet this can not be denied but that Iohn Hus was condemned and iudged before that decree in the xix Session was made Finally when Cope hath prooued by what scripture the councels haue power to defeat the authoritie of their Emperours in such secular causes touching safeconductes and outward safetie then will I answere him more fully heerein But to the purpose againe of the story Iohn Hus seeing so many faire promises and the assurance which the Emperour had geuen vnto him sent answere vnto the Emperour that he would come vnto the Councell But before hee departed out of the Realme of Boheme and specially out of the towne of Prage he did write certaine billes long inough afore as well in Latine as in the Bohemian language and Almaine and caused them to be set and fastened vpon the gates of the Cathedrall Churches and parish Churches Cloysters and Abbayes signifieng vnto them all that he would go to the generall Councell at Constance wherof if any man haue any suspition of his doctrine that he should declare it before the Lord Conrade or Bishop of Prage or if he had rather at the generall Councell for there he would render and giue vp vnto euery one and before them all an accompt and reason of his fayth The example of his letters and intimations set vp were these the copie where of here followeth ¶ The Letters of Iohn Hus set vp in common places of the Citie of Prage MAister Iohn Hus Bacheler of Diuinitie will appeare before the most reuerend father the Lord Conrade Archbyshop of Prage and Legate of the Apostolicke seate in the next conuocation of all the Prelates and Cleargy of the kyngdome of Boheme being ready alwayes to satisfie all men which shall require him to giue a reason of hys fayth and hope that he holdeth And to heare and see all such as will lay vnto his charge either any stubburnes of errour or heresie that they should write in their names there as is required both by Gods law and mans And if so be that they could not lawfully prooue any stubbornes of errour or heresie against him that then they should suffer the like punishmentes that he should haue had vnto whome altogether he will aunswer at the next generall Councell at Constance before the Archbyshop and the Prelates and according to the decrees and Canons of the holy Fathers shew foorth his innocencie in the name of Christ. Dated the Sonday next after the feast of Sainct Bartholomew ¶ The Intimations folowing were drawne out of the Bohemian tongue I Maister Iohn Husnerz do signifie vnto all men that I am ready to come and stand before the face of my Lorde the Archbishop and to aunswere to all things whereof I am falsely accused in the next conuocation of Bachelers and chefly to this point that in many places they doo report me an hereticke not hauing respect vnto iustice or to law neither yet to my merits or deserts Therefore since that you which do neuer cease to selaunder and backebite me with your words doo vnderstand and knowe these things come foorth openly before the face and presence of the Lord Archbyshop and with an open mouth declare and shew foorth what false doctrine or other things you haue heard me teach contrary to Catholicke fayth and if that I shall be found faultie in neuer so small a matter contrary or against the faith of Christ or in any false doctrine and that I do choose that or other things contrary to the faith of Christ then I will hold my peace and suffer punishment as an hereticke And if there be no man that will resist against me or accuse me in this point once againe I say vnto you that I am ready to appeare at Constance in the famous congregation to the end that I may stand in the company of the Diuines euen before the face of the Pope Therefore whosoeuer knoweth any false doctrine contrary to the faith of Christ in me let him come thether and shew it forth boldly if he haue any thing to lay against me and for my part I will not be slacke if I may vnderstand or knowe it to answere as well to small as great as touching the truth which I haue receiued of God and desire to be defended All you good men therefore which loue the truth say now whether by these my words I do thinke or go about any thing either contrary to the law of God or man If I be not admitted then to be heard be it knowne and manfest vnto all men that it hapneth not thorough my fault the same day This Epistle which followeth was set vpon the gates of the Kings Palace translated into Latin out of the Bohemian tongue VNto the Kings maiestie the Queene and to all such as are of his Councell and to all other Rulers and Magistrates which now are in the Kings Court I Iohn Hus doo signifie and publish that I haue vnderstand not by any vayne rumor or tale that there be letters brought from the Pope to the Kings Maiestie the contents whereof is this That the Kyngs Maiestie shoulde bring to passe that the heretickes which were now lately sprong vp in hys kyngdome and dominions should not take any firme or strong roote For so much as without any desert as I trust by Gods grace the fame or noise is sproong and blowne abroade it shall bee our part to foresee and take heed that neyther the Kyngs Maiestie neyther the noble Kyngdome of Boheme should bee driuen to beare or suffer anye reproche on slaunder for mee Wherefore now of late I haue sent my letters too and fro whych I haue with great labour and diligence caused to be openly set vp to thys intent that I myght thereby cause the Archbyshop to be carefull and diligent about the matter signifyeng openly that if there were any man in all Boheme which did knowe mee to be a follower of anye false or corrupt doctrine that he should professe hys name in the Archbyshop hys Court and there to shew foorth and declare what he thought And for asmuch as there would none be found or come foorth which would accuse me the Archbyshop commaunded me and my procurers to depart in peace Wherefore I require and desire the Kings Maiestie which is the defender of the truth also the Queene and theyr Counsellers and all other Rulers and Magistrates that they woud geue me a faithfull testimoniall of this matter For somuch as I haue oftentimes willed and attempted this and no man hath eyther accused mee or troubled mee I doo it moreouer to bee knowne vnto all Boheme and to all nations that I wil bee present euen at the
euery man which would beholde and looke vpon the same the forme and tenour wherof here followeth and is such ¶ The protestation of Iohn Hus. FOr so much as aboue all things I doe desire the honor of God the profite of the holy Churche and that I my selfe may be a faithfull member of our Lorde Iesu Christ which is the heade and husband of the holy Church whych hee hath redemed Therefore as heretofore oftentimes I haue done euen so now againe I make this protestation that I neuer obstinately sayd or heereafter will say any thing that shall be contrary vnto the truth and verity and moreouer that I haue alwayes holden do hold and firmely desire for to holde the very true and infallible trueth and veritie so that before that I would defende and maintaine any erroure contrary therunto I would rather chuse by the hope and help of the Lorde to suffer extreeme punishment euen vnto death yea and thorowe the helpe of God I am ready euen to offer this my miserable lyfe vnto death for the law of Christ the which I do beleue euery part and parcell thereof to be geuen and promulgate for the saluation of mankinde by the counsaile and determination of the most holy Trinitie and the saintes of God c. By the whiche his protestation and also other protestations by the sayde M. Iohn Hus being well obserued and noted it may be easily gathered and known that his whole intent and purpose was and is that hee neither would nor will haue spoken or written any thing in hys bookes treatises doctrines or publike sermones or els to haue affirmed any articles the whyche willingly and wittingly he did vnderstand or know to be either erroneous offensiue seditious hereticall or offending the godly eare All beit that these and suche like things are falsely imputed vnto hym by hys enemies But it hath alwayes bene his chiefe intent and purpose and so is that euery poynt conclusion or article contained in his bookes or articles to haue put and affirmed them to thys ende according to the truth of the Gospell the holy Doctors and wryters vppon the holy Scriptures and to that end and purpose as is before expressed in his protestations and if in any poynt he shoulde be founde to varie or goe astray or that he were not well vnderstanded of others by like information to be informed vnderstanded corrected and amended and that he wil by no meanes sustaine or defend any maner of article against the holy Churche of Rome or the Catholicke faith Wherefore most reuerende fathers the premisses notwythstanding his ennemies through the extreeme hatred whych they beare vnto him hath picked and taken out by piece meale certain articles out of the booke of M. Iohn Hus reiecting and not looking vppon the allegations and reasons neither hauing any relation vnto the distinction of their equiuocations haue compounded and made thereof certaine false and fained articles againste him to thys ende that all charitie and loue being sette aparte they might the better ouerthrow hym and bryng hym vnto death contrary vnto the safe conducte vppon good and iust occasion openly assigned and geuen vnto the sayde maister Iohn Hus by the most noble Prince the Lorde Sigismund king of the Romanes and of Hungarie for his iust defence against all the friuolous accusations and assaultes of the ennemies not onely of the sayd M. Iohn Hus but also of the famous kingdome of Boheme and for the quiete appeasing of all such tumultes and rumours rising and springing in the sayde kingdome of Boheme or else where the auoiding of which most perillous vprours the saide king of Romaines doth greatly desire and wish as the right heire and successour of the sayd kingdome Whereuppon the Barons and Nobles aforesayde most humbly desire and require the premisses being considered and respect had vnto the great infamie and slaunder which may happen by the premisses vnto the sayde kingdome and inhabitants thereof that you will put to your handes and take some order meane that maister Iohn Hus may be distinctly hearde by some famous men deuines already deputed or otherwise to be appoynted vpon all and singulare such articles as shall be laide vnto him to declare his owne minde and intent and also the minde of the doctours alleadged for his purpose with the manifolde distinctions and equiuocations in the which the drawers out of the most part of his articles haue also made equiuocations that so according vnto the disposition of witnesses of the which a great number of them are and haue a long time bene his mortall ennemies that at the friuolous instigation of his enemies when hee was miserably deteined prisoner that he should not be condemned vnheard For so muche as by the sayde declarations your fatherly reuerences might be the more better informed of the trueth hee hymselfe is ready alwaies to submit himselfe vnder the determination of thys most sacred councell For your reuerences by the craftie and fained perswasions of his ennemies are thus informed that M Iohn Hus hath bene vncurably obstinate by a long time in most perillous articles the which your reuerences may nowe plainely perceiue to be vntrue and for the more euidence heerein to be shewed there is presented vnto your reuerences an instrumente of publike recognition of the moste reuerend father in Christe the Lorde Nicholas Bishop of Nazareth and Inquisitour of heresies specially appoynted by the Apostolike sea in the dioces of Prage the which by your reuerences is more diligently to be hearkened vnto Wherefore it may please your fatherly reuerences to commaund the sayd M Iohn Hus neither conuicted nor condemned to be taken and brought out of his bondes and chaines in the which he is nowe most greeuously deteined and kept and to put him into the hands of some reuerend Lordes Byshops or commissioners appoynted or to be appoynted by this present councell That the sayd M. Iohn Husse may somewhat be releued and recouer againe his health and be the more diligently and commodiouslye examined by the Commissioners and for the more assurance the Barons and Nobles aforesayd of the kingdome of Boheme will prouide most sure and good sureties the which wil not breake their fidelity and faith for any thing in the worlde Which also shall promise in his behalfe that hee shall not flee or departe out of their handes vntill suche time as the matter be fully determined by the sayd Commissioners In the execution of the which promises wee haue determined to prouide and foresee vnto the fame and honour of the said kingdome of Boheme and also to the safeconducte of the moste worthy Prince the king of Romaines least that the enemies and detractours of the honoure and fame of the kingdome aforesayd might not a little slander and reproue the said Lordes pretending and shewing forth hereafter that they had made vnreasonable or vnlawfull requests for the withstāding of which mischiefe we require your fatherly
one of them as S. Ambrose Hierom Augustin do affirme and likewise others For the teaching hereof by a playne example I described as it were a certayne triangle forme or figure the which I cald the shield of fayth Therfore vtterly to exclude and take away the erroneous and wicked vnderstanding therof the which peraduē tture some men may gather thereby I do say affirme declare that I neuer made the sayd figure neither named it the shield of faith to that intent or purpose that I woulde extoll or preferre the opinion of vniuersalities aboue or before the contrary opinion in such sort as though that were the shield of faith that without the affirmation therof the Catholicke faith coulde not be defended or maintained when as I my selfe would not obstinately sticke thereunto But this I said because I had put example in the description of the Triangle or form that one diuine essence consisted in three subiectes or persons in themselues distinct that is to saye the father the sonne and the holy Ghost The article of the which Trinitie is the chiefe shield of fayth and foundation of the Catholicke truth Furthermore that it may be euident vnto all mē what the causes were for the whiche I was reputed thought to stick to and fauour some time I. Hus. I signifie vnto all men by these presentes that when as I heard him oftentimes both in his sermons and also in the schooles I beleleued that he was a very good man neither that he dyd in any poynt gaynsay the traditions of our holy mother the Church or holy doctors in somuch as when I was lately in this Citty and the articles which I affirmed were shewed vnto me whiche were also condemned by the sacred Councell at the first sight of them I did not beleeue that they were hys at the least not in that forme But when as I had further vnderstood by certayn famous Doctours maysters of Diuinitie that they were hys articles required for my further information and satisfaction to haue the bookes of hys own hand writing shewed vnto me wherin it was sayd those articles were contayned The which books when they were shewed vnto me written with his owne hand which I did know as well as mine owne I found all and euery one of those articles therein written in like forme as they are condemned Wherfore I do worthely iudge and thinke him and his doctrine with his adherents to be condemned and reproued by this sacred coūcell as hereticall and without reason Al which the premisses with a pure minde and conscience I do heare pronounce speake being now fully and sufficiently informed of the foresaid sentences and iudgementes geuen by the sacred councell agaynst the doctrines of the sayd Iohn Wickleffe and Iohn Hus and agaynst their own persons vnto the which iudgement as a deuout Catholike in all thinges I doe most humbly consent and agree Also I the foresayd Hierom which before the reuerend fathers the Lordes Cardinals and reuerend Lordes Prelates and Doctours and other worshipful persons of this sacred Councell in this same place did heretofore frely and willingly declare and expound myne intent and purpose amongest other thinges speaking of the Churche did deuide the same into three partes And as I did perceaue afterward it was vnderstanded by some the I would affirme that in the triumphant Church there was fayth Whereas I do firmly beleue that there is the blessed sight and beholding of God excluding all darke vnderstanding knowledge And now also I do say affirm declare that it was neuer my intent and purpose to proue that there sholde be fayth speaking of fayth as fayth is commonly defined but knowledge farre exceeding fayth And generally whatsoeuer I sayd eyther there or at any time before I do referre and most humbly submit my selfe vnto the determination of this sacred Councell of Constance Moreouer I do sweare both by the holy Trinitie and also by the most holy Gospell that I will for euermore remayne and perseuere without all doubt in the truth of the Catholicke Churche And all such as by their doctrine and teaching shall impugne this fayth I iudge them worthy together with their doctrines of eternall curse And if I my selfe at any time which God forbid I should doe presume to preach or teach contrary thereunto I will submit my self vnto the seueritie of the Canons and be bound vnto eternall payn and punishment Wherupon I do deliuer vp this my cōfession and tenour of my profession willingly before this sacred generall councell and haue subscribed and written all these thinges with myne owne hand AFter all this they caused hym to be caryed agayn vnto the same prison but not so straightly chayned bound as he was before notwithstanding kept euery day wyth souldiors and armed men And when as afterward his enemies which were appoynted agaynst him as Michaell de causis wicked Palletz with other their companions in these affayres vnderstood knew by the words talke of M. Hierome and by other certayn tokens that he made the same abiuration recantation not of a sincere pure minde but onely to the intent thereby to scape their hands they together with certayne Friers of Prage of the order of Carmelites then comming in put vp new accusations agaynst the sayd M. Hierome and drew the same into Articles being very instant and earnest that he shoulde answere thereunto And forsomuch as his iudges certaine Cardinals as the Cardinall of Cambray the Cardinal de Vrsinis the Cardinall of Aquilegia and of Florence considering the malice of the enemies of M. Hierome dyd see the great iniurie that was done vnto him they laboured before the whole Councell for hys deliuery It happened vpon a certayn day as they were labouring in the Councell for the deliuery of the sayd M. Hierome that the Germaynes and Bohemians his enemies with al force and power resisted against it crying out that he should in no case be dismissed Then start vp one called Doctor Naso which said vnto the Cardinalles we maruaile much of you most reuerend fathers that your reuerences will make intercession for such a wicked hereticke for whose sake we in Boheme with the whole clergy haue suffered much trouble mischiefe and peraduenture your fatherhoodes shall suffer and I greatly feare least that you haue receiued some rewardes eyther of the king of Boheme or of these heretickes When as the Cardinalles were thus rebuked they discharged themselues of mayster Hieromes cause and matter Then his enemies aforesaid obtayned to haue other iudges appointed as the Patriarcke of Constantinople a Germayne doctour forsomuch as they did knowe that the Patriarch was a greeuous enemy vnto M. Hierome because he being before appoynted iudge by the Councell had condemned Iohn Hus vnto death But M. Hierome would not aunswere them in prison requiring to haue open audience because he woulde there finally
definitiue condemned him to perpetuall prison After whose condemnation the sonday next folowing the recantation of Tho. Granter and of Richard Monke Priestes aboue mentioned were openly read at Paules crosse the Byshop of Rochester the same time preached at the sayd crosse The tenour of whose recantation with his Articles in the same expressed here vnder foloweth IN the name of God Before you my Lord of Canterbury and all you my Lords here being present afore you all here gathered at this time I Thomas Granter priest vnworthy dwelling in this City of LondoÌ„ feeling vnderstanding that afore this time I affirmed open errours and heresies saying beleuing and affirming within thys City that he that Christian men callen Pope is not verye Pope ner Gods vicary in earth but I sayd he was Antichrist Also I sayd beleued and affirmed that after the sacramentall wordes sayd by a Priest in the Masse there remayneth materiall bread and wine and is not turned into Christes body and his bloud Also I said and affirmed that it was not for to doe in no wise to goe on pilgrimage but it was better I sayd to abide at home and beate the stooles with theyr heeles for it was I sayde but tree stone that they soughten Also I sayde and affirmed that I held no Scripture catholicke ner holy but onely that is conteyned in the Bible For the Legendes and liues of Sayntes I held hem nought and the miracles written of hem I helde vntrue Because of which errours and heresies I was tofore M. Dauy Price Uicar generall of my Lord of London and since tofore you my Lord of Caunterbury your brethren in your councell prouinciall by you fully informed which so sayd mine affirming beleuing teaching bene open errors and heresies and contrarious to the determination of the chirch of Rome Wherfore I willing to follow and sewe the doctrine of holy chirch and depart fro all maner errors and heresye and turne with good will hart to the onehead of the chirch coÌ„sidering that holye chirch shitteth ner closeth not her bosome to him that will turne agayne ne God will not the death of a sinner but rather he ben turned liue With a pure hart I confesse detest despise my sayd errours and heresies and the sayd opinions I confesse as heresies and errours to the fayth of the Chirch of Rome to all vniuersally holy Chirch repugnaunt And therfore these sayd opinions in speciall and all other errours and heresies doctrines and opinioÌ„s â—yen the fayth of the Church and the determination of the Churche of Rome I abiure and forsweare here tofore you all and sweare by these holy Gospels by me bodily touched that from henceforth I shall neuer hold teach ne preach errour errours heresie ne heresies nor false doctrine agaynst the faith of holy chirch determination of the chirch of Rome ner none such thing I shall obstinately defend ne any man holding or teaching such maner thinges by me or an other person openly or priuily I shal defend I shall neuer after thys tyme be receitor fautor councellor or defendor of hereticks or of any person suspect of heresie ner I shal trow to him ner wittingly fellaship with him ner yeue him counseil fauour yiftes ne coÌ„fort And if I know any heretickes or of heresie or of such false opinions anye person suspect or anye man or woman making or holding priuy conuenticles or assemblies or any diuers or singular opinions from the common doctrine of the Church of Rome or if I may know any of their fautors comforters councelours or defensers or any that haue suspect bookes or quiers of such erroures and heresies I shall let you my Lord of Canterbury or your officers in your absence or the Diocesans and Ordinaries of such men haue soone and ready knowing so help me God and holydeme and these holy Euangelies by me bodely touched ¶ After this recantation at the Crosse thus published and his submission made ' the sayd Granter then was by the aduise of the Prelates put to 7. yeares prisonment vnder the custody and charge of the bishop of London After this followed in like maner the recantation of Richard Monke Also of Edmund Frith which was before Butler so sir Iohn Oldcastle Beside these aboue remembred many and diners there be in the sayd register recorded who likewise for their faith and religion were greatly vexed and troubled especially in the Dioces of Kent in the townes of Romney Tenterden Wodcherche Cranbroke Staphelherst Beninden Halden Roluenyden and others where as whole housholdes both man and wife were driuen to forsake theyr houses and townes for daunger of persecution as sufficiently appeareth in the processe of the Archb. Chichesley agaynst the sayd persons and in the certificat of Burbath his officiall wherein are named these persons following 1. W. White Priest 2. Tho. Grenested Priest 3. Bartho Cronmonger 4. Iohn Wadnon 5. Ioan his wife 6. Tho. Euerden 7. William Euerden 8. Steuen Robin 9. W. Chiueling 10. Iohn Tame 11. Iohn Fowlin 12. Will. Somer 13. Marion his wife 14. Iohn Abraham 15. Rob. Munden 16. Laurence Coke These being cited vp together by the bishop would not appere Wherupon great inquisition being made for them by his officers they were constrained to flie their houses townes shift for themselues as couertly as they might When Burbath and other officers had sent worde to the Archbishop that they coulde not be founde then he directed downe order that Citations should be set vp for them on euery Church dore through all townes where they did inhabite appointing them a day terme wheÌ„ to appeare But not withstanding when as they yet could not be taken neither would appeare the Archbishop sitting in hys tribunall seate proceedeth to the sentence of excommunication against them What afterward happened to them in the register doth not appeare but like it is at length they were forced to submit themselues Concerning sir Iohn Oldcastle the Lord Cobham and of his first apprehension with his whole story life sufficiently hath bene expressed before pag. 575. how he being committed to the Tower and condeÌ„ned falsely of heresie escaped afterward out of the Tower and was in Wales about the space of four yeares In the which meane time a great summe of money was proclaimed by the King to hym that could take the sayde sir Iohn Oldcastle eyther quicke or dead About the ende of which foure yeares beeing expired the Lord Powes whether for loue and greedines of the money or whether for hatred of true and sincere doctrine of Christ seking all maner of wayes how to play the parte of Iudas at length obteined his bloudie purpose and brought the Lorde Cobham bound vp to London which was about the yeare of our Lord. 1417. and about the moneth of December At which time there was a Parliament assembled at London for the reliefe of money the same time
vniuersitie of Prage should be restored againe and reformed and that they which had bene the disturbers thereof should be really punished That the principall heretickes and doctors of that secte should be sente vp to the sea Apostolique namely Ionnes Iessenetz Iacobellus de Misna Symon de Tysna Symon de Rochinzano Christiannus de Brachatitz Ioannes Cardinalis Zdenko de loben The prouost of Alhalowes Zaislaus de Suiertitz and Michael de Czisko That all secular men which communicated vnder both kinds should abiure that heresie and sweare to stoppe the same heereafter That they which were ordeined Priestes by the suffragane of the Archbishop of Prage taken by the Lord Zenko should not be dispensed with but sent vp to the Sea Apostolicke That the treatises of Iohn Wickliffe translated into the Bohemian tongue by Iohn Husse and Iacobellus should be brought to the Ordinary That the treatises of Iohn Husse condemned in the Councell should also be brought to the Ordinarie That all the tractations of Iacobellus De vtraque specie de Antichristo wherein he ralleth the Pope Antichrist Et de remanentia panis post consecrationem should likewise be brought and burned That all songs and balates made to the preiudice of the Councell and of the Catholike persons of both states should be forbid to be soong in Cities townes and villages vnder great and extreame punishment That none should preach the word without the licence of the Ordinarie or of the parson of that place That Ordinaries and Prelates hauing iurisdiction should not be stopped in their iurisdiction by the secular power vnder paine of excommunication That all and singular parsons shall be commaunded to obedience vnder paine of excōmunication and that whosoeuer knoweth any person to fauour any Wicleuistes or their doctrine or that keepeth company with suspect persons he shall present the same to his Diocesans or his officials That the confederacie of the seculars made betweene themselues or any of the spiritualtie to the preiudice of the foresaid Councell and of the Apostolicke sea Church of Rome in the fauour of Iohn Hus Hierome of Prage and other in the said Councell cōdemned shal be dissolued That the rites and ceremonies of Christian Religion touching Gods seruice Images and worshipping of reliques shall be obserued and transgressours of the same be punished That all and singular either spirituall or secular that shall preach teach holde or maintaine the opinions and Articles of Iohn Wickliffe Iohn Hus and Hierome in this Councell condemned and conuict of the same shall be holden for heretickes and falling in relapse shall bee burned That all secular persons being monished and charged by the Ordinaries shall be bound to geue their aide and furtherance vnto them touching the premisses The Bohemians notwithstanding these cruell Articles contemning the vaine deuises of these Prelates and fathers of the Councell ceased not to proceede in their league and purpose begon ioyning themselues more strongly together In this meane time it hapned that during this Councell of Constance after the deposing of Pope Iohn and spoiling of his goodes which came to 75. thousand poūds of golde and siluer as is reported in the story of Sainct Albans Pope Martin vpon the day of S. Martin was elected Concerning whose election great preparation was made before of the Councell so that beside the Cardinals fiue other Bishops of euery nation should enter into the conclaue who there together should be kept wyth thin diet till they had founded a Pope At last when they were together they agreed vpon this man and not tarieng for opening of the dore like mad men for hast brast open an hole in the wall crieng out habemus papam Martinum we haue a Martine Pope The Emperour hearing thereof with the like hast came apace and falling downe kissed the new Popes feete Then went they all to the Church together and sang Te Deum The next day following this Martine was made priest which before was but a Cardinall Deacon and the next day after was consecrate Bishop and sang his first masse whereat was present 140. mitted Bishops After thys the next morow the new holy Pope ordeined a generall procession where a certaine Clarke was appointed to stand with flaxe and fire who setting the flaxe on fire thus said Ecce pater sancte sic transit gloria mundi i. behold holye father thus vadeth the transitorie glory of this worlde Which done the same day the holy father was brought vp vnto an high scaffold saith the story I will not say to an high mountaine where was offered to him all the glory of the world c. there to be crowned for a triple Kyng This done the same day after dinner the new crowned Pope was with great triumph brought through y◠middest of the Citie of Constance where all the Bishops and Abbots followed with their miters The Popes horsse was all trapt with red skarlet downe to the ground The Cardinals horses were all in white silke the Emperour on the right side and prince Electour on the left playeng both the Popes footemen went on foote leading the Popes horse by the bridle As this Pageant thus with the great gyant proceeded and came to the market place there the Iewes according to the maner offered to him their lawe and ceremonies Which the Pope receiuing cast behind him saieng Recedant vetera noua sunt omnia i. Let olde thinges passe all things be made new c. Ex hist. S. Alb. ex paralip Vrsperg This was an 1417. Thus the Pope being now cōfirmed in his kingdome first beginneth to write his letters to the Bohemians wherin partly he moueth them to Catholicke obedience partly he dissembleth with them faining that if it were not for the Emperours request he woulde enter processe against them Thirdly and finally he threatneth to attempt the vttermost against them and with all force to inuade them as well with the Apostolicall as also with the secular arme if they did still persist as they begōn Albeit these new threates of the new Bishop did nothing moue the constant harts of the Bohemians whome the inward zeale of Christes word had before inflamed Although it had bene to be wished such bloudshead and warres not to haue followed yet to say the truth how could these Rabines greatly blame them heerein whome their bloudy tirannie had before prouoked so iniustly if nowe with their glosing letters they could not so easely appease them againe Wherfore these foresaid Bohemians partly for the loue of Iohn Hus and Hierome their countreymen partly for the hatred of their malignant Papistry assembling together first agreed to celebrate a solemne memoriall of the death of Iohn Husse and Hierome decreeing the same to be holden celebrate yearely And afterward by meanes of their frends they obteined certaine Churches of the King wherin they might freely preach and minister the Sacraments vnto the congregation This
to passe according vnto Zisca his will and minde and that vpon him alone the whole state of Boheme did depend he sought priuie meanes to recōcile and get Zisca into his fauour promising him the gouernance of the whole kingdom the guiding of all his hostes armies and great yearely reuenues if he would proclaime him King and cause the Cities to be sworne vnto him Upō which cōditions whē as Zisca for the performance of the couenants went vnto the Emperour being on his iourney at the Castle of Priscouia he was stricken with sicknesse and died It is reported that when he was demaunded beyng sicke in what place he would be buried he commaunded the skinne to be pulled off from his dead carkase and the flesh to bee cast vnto the foules and beastes and that a drumme should be made of his skinne which they should vse in their battailes affirming that as soone as their enimies should heare the sound of that drumme they would not abide but take their flight The Thaborites despising all other Images yet set vp the Picture of Zisca ouer the gates of the Citie ¶ The Epitaphe of Iohn Zisca the valiant Captaine of the Bohemians I Iohn Zisca not inferiour to any Emperour or Captain in warlike policie a seueare punisher of the pride and auarice of the Clergy and a defender of my countrey do lie heere That which Appius Claudius by geuing good counsell and M. Furius Camillus by valiantnesse did for the Romaines the same I being blinde haue done for my Bohemians I neuer slacked oportunitie of battaile neither did fortune at any time faile me I being blinde did foresee all oportunitie of well ordering or doing my businesse Eleuen times in ioining battaile I went victour out of the field I seemed to haue worthely defended the cause of the miserable and hungry against the delicate fatte and glotonous Priests and for that cause to haue receiued help at the hande of God If their enuy had not let it without doubt I had deserued to be numbred amongst the most famous men Notwithstanding my bones lye heere in this halowed place euen in despite of the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¶ Iohn Zisca a Bohemian enemy to all wicked and couetous Priestes but with a godly zeale And thus haue you the actes and doings of this worthy Zisca and other Bohemians which for the more credite we haue drawne out of Aeneas Syluius onely his rayling tearmes excepted which we haue heere suppressed All this while the Emperour with the whole power of the Germaines were not so busie on the one side but Martin the Pope was as much occupied on the other side who about the same time directed downe a terrible Bull full of all poison to all Byshops and Archbyshops agaynst all such as tooke any part or side with Wickleffe Iohn Hus Hierome or with their doctrine and opinions The copie of which Bull which I found in an olde written monument I wish the reader throughly to peruse wherein he shall see the Pope to poure out at once all his poison The Bull of Pope Martine directed foorth against the followers of Iohn Wickliffe of England of Iohn Husse of Boheme and Hierome of Prage MArtine Bishop the seruant of Gods seruants to our reuerend brethren the Archbishops of Salzeburgen Gueznen and Pragē to the Bishops of Dlumcen Luthomuslen Bambergen Misnen Patauiē Uratislauien Ratisponen Cra. ouien Poznamen and Nitrien also to our beloued children the Inquisitours appointed of the Prelates aboue recited or where else soeuer vnto whome these present letters shall come greeting and Apostolicall benediction Amongst all other pastorall cares where with we are oppressed this chefly and specially doth inforce vs that heretikes with their false doctrine and errours being vtterly expulsed from amōgst the cōpany of Christen mē and rooted out so farre forth as God will make vs able to do the right and Catholike faith may remaine sound and vndefiled and that all Christian people immoueable and iuiolate may stande and abide in the sinceritie of the same fayth the whole vayle of obscuritie being remoued But lately in diuers places of the world but especially in Bohemia and the Dukedome of Morauia and in the straights adioining thereunto certaine Archheretickes haue risen and sprong vp not against one only but against diuers sundry documēts of the Catholike faith being landlopers schismatikes and seditious persons fraught with diuelish pride Woluish madnes deceiued by the subtlety of Sathan and frō one euill vanity brought to a worse Who although they rose vp sprang in diuers parts of the world yet agreed they all in one hauing their tailes as it were knit together to wit Iohn Wickliffe of England I. Hus of Bohemia Hierome of Prage of dammable memorie who drew with thē no small nūber to miserable ruine and infidelitie For when as those such like pestiferous persons did in the beginning of their poisoned doctrine obstinately sow and spread abroad peruerse false opinions the prelates who had the regiment execution of the iudiciall power like dumme dogs not able to barke neither yet reuenging speedely with the Apostle all such disobediēce nor regarding corporally to cast out of the lords house as they were enioined by the canons those subtill and pestilēt Archheretickes and their Woluish fury and cruelty with all expedition but suffering their false and pernicious doctrine negligētly by their ouerlong delaies to growe and waxe strōg a great multitude of people in stead of true doctrine receiued those things which they did lōg falsly pernitiously and damnably sow among them and geuing credite vnto them fell from the right faith and are intangled the more pitie in the foule errors of Paganisme In so much that those Archheretickes and suche as spring of them haue infected the Catholicke flock of Christ in diuers climates of the world and parts bordering vpon the same and haue caused them to putrifie in the filthie dunghill of their lies Wherefore the generall Synode of Constance was compelled with Sainct Augustine to exclaime against so great and ruinous a plague of faythfull men and of the sound and true faith it selfe saieng what shall the Soueraigne medicine of the Church do wyth motherly loue seeking the health of hir sheepe chasing as it were amongst a companie of men franticke and hauing the disease of the Lethargie What shall she desist and leaue off hir good purpose No not so But rather let hir if there be no remedie be sharpe to both these sorts which are the greenous enemies of her wombe For the Phisition is sharpe vnto the man bestraught and raging in his frensie and yet is he a father to his owne rude and vnmanerly sonne in binding the one in beating the other by shewing therein his great loue vnto them both But if they be negligent and suffer them to perish sayth Augustine this mansuetude is rather to be supposed
Windeham Tho Plowman Iohn Fellis Tho. Loue of Rokeland Rich Knobbing of Beckles Rich. Grace of Beckles Iohn Eldon of Beckles William Hardy Wil. Bate Iohn Weston Katherine Hobs. Iohn Daw. Rob. Grigs of Martham Wil. Calis Priest Tho. Pert. Priest Katherine Dauy. Iacob Bodhome Margaret his wife Iohn Manning of Marton Iohn Culling of Beemster Rich Fletcher of Beckles and Matild his wife Iohn Eldon of Beckles Rob. Canel Priest Nich. Drey Wil. Hardy of Mundham Iohn Poleyne These forenamed persons and souldiors of Christ being much beatē with the cares and troubles of those dayes although they were constrayned to relent and abiure that is to protest otherwise with their tonges then theyr harts did thinke partly through correction and partly through infirmity being as yet but new trayned Souldiours in Gods field yet for theyr good will they bare vnto the trueth although with theyr tongues they durst not expresse it we haue thought good that theyr names should not be suppressed as well for other sondry causes as especially for this either to stop the mouthes of malignant aduersaryes or to aunswere to theyr ignorance Who folowing rather blinde affection thē the true knowledge of times and antiquities for lacke of knowledge blame that they know not accusing the true doctrine of the worde of God for newelty and carping the teachers therof for new broched brethrē Who if they did as well foresee times passed as they be vnwilling to follow times now present they should vnderstand as well by these storyes as other before how this doctrine of the grace of God lacking no antiquity hath from time to time continually sought to burst out and in some places hath preuayled although in most places through tyrāny and the malice of men Christes procedinges haue bene suppressed and kept vnder from rising so muche as mans power and strength ioyned with craft and subtlery coulde labor to keepe downe the same as here by these good men of Northfolke and Southfolke may well appeare For if the knowledge and the good towardnesse of those good mē had had the like liberty of time with the helpe of like authority as we haue nowe and had not ben restrayned thorough the iniquity of time and tyranny of Prelates it had well appeared how olde this doctrine woulde haue bene which now they contemne and reiect for the newnes therof neither needed Boner to haue asked of Tho. Hawkes and such other where their Church was for xl yeares ago in as much as for xl yeares ago and more within the coūtry of Norfolke and Suffolke was then soūd such plenty of the same professiō like doctrine which we now professe And thus much for the nūber of the names of thesepersōs Now touching theyr Articles whiche they did mayneteine and defend first this is to be considered as I finde it in the registers such society and agrement of doctrine to be amongst them that almost in theyr assertions and articles there was no difference The doctrine of the one was the doctrine of all the other what theyr articles were partly it is shewed in the lease before and partly here followeth to be declared more at large Although it is to be thought concerning these Articles that many of them either were falsly obiected agaynst thē or not truely reported of the notaryes according as the cōmon maner is of these aduersaryes where the matter is good there to make heresy and of a litle occasion to styre vp great matter of slaunder as they did before by the articles of Iohn Wickliffe and Iohn Hus and others mo So in like maner it semeth they did in the Articles of these mē either mistaking that which they said or misunderstanding that which they ment especially in these two articles concerning baptisme and paying of tithes For where as they speaking agaynst the ceremonicall and superfluous traditions then vsed in baptisme as salt oile spittle taper light crisomes exorcising of the water with such other accoūted them as no materiall thing in the holy institution of Baptisme the notaryes slaunderously deprauing this theyr assertion to make it more odious to the eares of the people so gaue out the article as though they should holde that the sacrament of Baptisme vsed in the church by water is but a light matter and of small effect Agayne in speaking agaynst the Christening the midwiues vse in priuate houses agaynst the opinion of suche as thinke suche children to be damned which depart before they come to theyr Baptisme they are falsely reported as though they shoulde say that Christen people be sustiently baptised in the bloud of Christ and nedeth no water and that infants be sufficiently baptised if their parents be baptised before them Whiche thing is so contrary to the manifest worde that it is not to bee thoughte anye to bee so ignoraunt of the gospell that euer would or did affirme the same Moreouer they thought or sayd peraduenture that in certayne cases tithes might be witholden from wicked priestes sometime and be conferred to better vses to the be hoofe of the poore Therfore they are falsly slaundered as saying and affirming that no tithes were to be geuē to the ministers and curates of the churches And likewise for matrimony wherin they are reported to hold and affirme as though it consisted onely in the mutuall consent betwixt the man woman neding no other solemnizing in the publicke church and all because as it is like they denyed it to be a Sacramēt Other articles were obiected agaynst them as these which hereafter folow That auricular confessiō is not to be made vnto a priest but vnto God onely because no priest hath any power to absolue a sinner from his sinne Item that no Priest hath power to make the body of Christ in the sacrament of the aultar but that after the sacramentall words there remayneth pure materiall breade as before Item that euery true christian man is a priest to God Item that no man is bound vnder paine of damnatiō vnto Lent or any other dayes prohibited by the Church of Rome Item that the Pope is Antichrist and his Prelats the Disciples of Antichrist and the Pope hath no power to binde and loose vpon earth Item that it is lawfull for euery Christian to doe any bodely worke sinne onely except vpon holy dayes Item that it is lawfull for priestes to haue wiues Item that the excommunications and ecclesiastical cēsures geuen out by the Prelates are not to be regarded Item it is not lawfull to sweare in priuate cases Item that men ought not to go on pilgrimage Item that there is no honor to be geuē to the Images of the crucifixe of our Lady or any other saynt Item that the holy water halowed in the church by the priest is not holyer or of more vertue then other running or well water because the Lord blessed all waters in theyr first creation Item that the death of Thomas Becket was
in S. Paules Epistle ad Chessall and also in the reuelation of S. Iohn Which Scriptures otherwise without the opening of these historyes can not so perfectly bee vnderstand of the whiche Scriptures we mynde hereafter Christ graunting orderly as the course of matter shall lead vs to make rehearsall An other cause is that we may learne thereby eyther with the publique Churche to lament with our brethren such a great defection and decay of christian fayth through these wicked Turkes or els may feare thereby our owne daunger The thyrd cause that we may pōder more deeply with our selues the scourge of God for our sinnes and corrupte doctrine which in the sequele hereof more euidently may appeare to our eyes for our better admonition Fourthly the consideration of this horrible persecution of the Turkes rising chiefely by our discord and dissention among our selues may reduce vs agayn from our domesticall wars in killing and burning one of an other to ioyne together in Christian patience and concorde U. but chiefely these great victoryes of the Turkes and vnprosperous speed of our men fighting agaynst thē may admonish teach vs folowing the example of the olde Israelites how to seek for greater strēgth to encounter with these enemyes of Christ then hitherto we haue done First we must cōsider that the whole power of Sathan the prince of this world goeth with the Turkes Whiche to resist no strēgth of mans arme is sufficient but onely the name spirite and power of our Lord Iesus the sonne of god going with vs in our battels as among the olde Israelites the Arcke of Gods couenaunt and promise wente with them also fighting agaynst the enemies of God For so are wee taught in Scripture that we christen mē haue no strength but in Christ onely Whether we warre agaynst the deuilt or agaynst the Turke it is true that the Scripture sayeth Sine me nihil potestis facere i. without me you ea do nothing Otherwise there is no puissaunce to stand agaynst the deuill or to conquere the world Nisi fides nostra that is our fayth onely all the promises of God touching saluation be annexed beyonde which promises we muste not goe for the worde must be our rule He that presumeth beyond the promises in the word expressed goeth not but wandereth hee can not tell whether Neither must we appoynt God how to saue the worlde but must take that way whiche he hath appointed Let vs not set our God to schoole nor cōprehēd his holy spirite within our sculles He that made vs wtout our counsell did also redeeme vs as pleased hym If he be mercifull let vs be thankefull And if his mercyes surmoūt our capacity let vs therfore not resist but search his word and thereunto apply our will which if we will doe all but contentious wil soone be at a poynt Let vs therfore search the will of our God in his word and if he will his saluation to stand free to all nations why do we make marchandise thereof If he haue graciously offred his waters to vs without mony or mony worth let vs not hedge in the plētuous springes of his grace geuen vs. And finally if God haue determined his owne sonne onely to stand alone let not vs presume to admixt with his maiesty any of our trumpery He that bringeth S. George or S. Deuise as patrons to the field to fight against the turk leaueth Christ no doubt at home Now how we haue fought these many yeres agaynst the Turke though storyes keep silence yet the successe declareth We fight agaynst a persecutour being no lesse persecutours our selues We wrastle against a bloudy tyraunt and our handes be as full of bloud as his He killeth Christes people with the sword and we burne them with fire He obseruing the works of the law seeketh his iustice by the same the like also do we But neither hee nor we seeke our iustification as we shoulde that is by fayth onely in the sonne of God And what maruell then if our doctrine being as corrupt almost as his and our conuersation worse if Christe fight not with vs fighting agaynst the Turke The Turke hath preuayled so mightely not because Christ is weake but because that Christians be wicked and theyr doctryne impure Our temples with Images our hartes with idolatry are poluted Our priestes stinck before God for adultry being restrayned from lawfull matrimony The name of god is in our mouthes but his fear is not in our harts We warre agaynst the Turke with our workes Masses traditions and ceremonies but we fight not agaynst hym with Christ and with the power of his glory whith if we did the field were wonne Wherfore briefely to conclude saying my iudgement in this behalfe what I suppose this hope I haue do beleue that when the Churche of Christ with the Sacramentes therof shal be so reformed that Christ alone shall be receaued to be our iustifier all other religions merites tradition images patrons and aduocates set a part the sword of the Christians with the strength of Christ shall soone vanquish the Turkes pride and fury But of this more largely in the processe of this story The sixte and last cause why I thinke the knowledge of the Turkes history requisite to be considered is this be cause that many there be which for the they be farther frō the Turkes and thinke therfore themselues to be out of daūger take little care and studye what happeneth to theyr other brethren Wherefore to the intent to excite theyr zeale and prayer to almighty God in this so lamentable ruin of Christes church I thought it requisite by order of history to geue this our natiō also something to vnderstand what hath bene done in other nations by these cruell Turkes and what detriment hath bene and is like more to happen by them to the Church of Christ except we make our earnest inuocatiō to almighty God in the name of hys sonne to stop the course of the deuill by these Turkes and to stay this defection of Christians falling daylye vnto them and to reduce them agayn to his fayth which are fallen frō him Which the Lorde Iesus of his grace graunt wyth speede Amen Before we enter into this story of the Turks and Saracens first let vs call to remembraunce the Prophecy and forewarning of S. Paule writing to the Thess. in his 2. Epistle in these words Be not moued nor troubled in your myndes eyther by preaching or by writing or by letter frō vs as though the day of the Lorde were at hande for the Lord will not come except there come a defection first and the wicked person be reuealed c. Of this defection sundry mindes there be of sundry expositours some thinking this defection to meane a falling away from the Empyre of Rome some from the obedience of the Pope But as S. Paul little passed vpon the outward glory of
my Diocesse as my Canonistes do say and all men are bound to beleue 220. except they will imagine as the Manichies doe two beginninges which is false and hereticall For Moses faith In the beginning God made heauen and earth and not in the beginninges 221. Wherefore as I begon so I conclude commanding declaring and pronouncing to stand vpon necessitie of saluation for euery humaine creature to be subiect to mee ¶ The end of the first Volume of the Booke of Martyrs A liuely picture describing the weight and substaunce of Gods most blessed word agaynst the doctrines and vanities of mans traditions ¶ AT LONDON Printed by Iohn Daye dwelling ouer Aldersgate beneath Sainct Martins Anno. 1583. Cum gratia Priuilegio Regiae Maiestatis A Table of the X. first Persecutions of the Primitiue Church vnder the Heathen Tyrannes of Rome continuing the space almost of ccc yeares after Christ from the tyme of Tiberius vnto Constantinus Emperours of Rome with the sundrye kindes of Tormentes deuised agaynst the Christians as by the places here noted and quoted in the story is to be found more at large THese persecutioÌ„s of the primatiue Churche lasted ccxciiij yeares counting from the beheading of S. Iohn Baptist which was the xxxii yeare of the raigne of Tiberius till the end of Licinius the last persecuting Emperour of Rome CoÌ„cerning the which ccxciiiij yeares S Iohn in his Reuelation doth Prophesie before in sundrye places first Cap. ji where he sayth The Gentiles shall tread downe the holy Citie xiij monethes And agayne in the xiij Chapter And power was geuen to the Beast to make xlii monethes c. Which xlii monethes being counted by Sabbates of yeares after the common vse of Scripture of Daniell that is euery moneth for vii yeares doe rise to the number aforesayd of ccxciiij yeares Wherein is to be noted the errour of theÌ„ which taking these xlii monethes simply as the letter standeth for iij. yeares and a halfe do affirme thereby that Antichrist when he shall come being borne of the tribe of Dan shall reigne but onely iij. yeares and a halfe not vnderstaÌ„ding how these xlii monethes are mistically to be reckened by Sabbates of yeares that is vij yeares to euery moneth after the vse of Scripture and so they make ccxciiij yeares During the tyme of whiche yeares Antichrist then reigned in the Primitiue Churche till the comming of Constantine the Christian Emperour The lyke vnderstanding also hath the iij. dayes a half meÌ„tioned in the Reuelation Cap. xi where is sayd That after three dayes and a halfe the two Prophetes shall reuiue agayne c. For count euery houre of the day whiche bexii by Sabbates of yeares that is for vii yeares and it commeth to ccxciiij yeares And so whether ye count by monthes or by dayes both wayes it geueth a time tymes and halfe a tyme. For as one tweluemonth whiche is one yeare maketh one tyme ii tweluemonthes whiche is ii yeare make ii times vi monethes which is halfe a yeare make halfe a tyme making altogether xlii monethes so likewise in one day ij dayes and halfe a daye may be vnderstand a tyme tymes and halfe a tyme mentioned in the Reuelation cap. xii Furthermore where in the sayde Reuelation of S. Iohn cap. xii mention is made of a M. cclx dayes it commeth likewise to the same reckening For in geuing xxx dayes to a moneth so many dayes doe amounte in all to xlii monethes Which as is sayde being reduced to Sabbates of yeares make ccxciiii yeares and so long continued these Persecutions Note moreouer that after the tyme of these Persecutions expired S. Iohn in the sayd booke of his Reuelations Cap. xx prophesieth that Sathan shoulde be tyed vp for a thousande yeares and after that let lose agayne in the worlde for a little space that is that the rage and violence of Persecution shoulde then be styrred vp agaynst Gods people as before Which loosing of Sathan falleth vpon the yeare of our Lorde 1324. At what time the kingdome of the Turkes first beganne vnder Ottomannus wasting and destroying then the Churches of Asia and afterward of Europa Read the Actes and Monumentes Pag. 735.736.738 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auxilium Christs in concinnando hoc opere Felix ac gloriosum pro Christo mortem oppetere Papae nomen nunc probrosum Cardinalium Monachorum noÌ„narum nomina ad ignominiam nunc relicta Deploratio nostrorum morum et temporum Quanta degeneratio nostrorum nunc hominum ab exemplis superiorum Martyrum Necessaria precatio Ne sutor vltra crepidam Profite to be taken by examples of christian Martyrs Gods workes to be obserued in histories What vse commeth by reading of Histories The partiall deâ—liâ—g of storie writers Primum quodque veâ—â—â—mum est Tertul. Image of both Churches The descent of Christs Church from the Apostles time described How the truâ— Church of Christ is visible and not visible The antiquitye of the Churche here in England with the descent of the same Transubstantiation not yet receaued for a publicke doctrine The Church when it began to fall from 〈◊〉 Aeneas Silâ—uius â—ayth that Mathilâ—a made the Pope heyre of those landes which is called the Patrimonye of S. Pâ—ter Ex Auen lib. 6. Monkery when it beganne to â—â—ignem England The true Church when it began first to decay The true Church continueth in the middest of their enemies Extrauagant cap Non sine multa Ex Nicholao Emerico lib. Inquisitionum Ex Ioan. Auentins lib. 7. Extrauagant cap. Licet intâ—a doctrinâ—m Ex Bulliâ— quibâ—â—dam Othonis Epist. Herbipoâ—ensis Extrauagant Ioan. 22. Ex Ioan Frosiardo volum 1. Cap. 211. Ex Tritemio Ex Bulla Gregorij cap. 11. Ex Illirico Ex Brushio Ex Christiano Masseo Ex Ioan. Bacon Dist. 2. Quest. 1. Statut. in An. 5. Rich. 2. An. Domini 1390. Ex Statut. in An. 2. Henr. 4. cap. 15. An. Domini 1402. Ex Literis Archiepiscopi Cant. ad Martinum 5. Anno. Domini 1422. Bloudy markes of Christes passion seene on mens garmentes in Germany Anno. 1501. Seuentie yeares of captiuitie well neare expired Exhortation to the Church of England Multitude of bookes lamented Comparison betweene worldly soldiours and â—â— the soldiours of Christ. Esay 63. A comparison betweene the Martyrs of the Primitiue Church and of the latter Church Foure demaundes or questions put forth to the Papistes The 1. question Esay 11.65 Obiâ—ction Refutatâ—on Publicke execution of lawes not forbidden in Scripture The conditions and properties of the true Church of Christ. Rom. 15. Galath 6. The 2. question The deadly hatred of the Papistes agaynst the Protestantes grounded vpon no iust cause nor deseruing Malice and crueltie of Papistes against the countrey of Merindoll and Cabriers Malice of Papistes agaynst the Citizens of Tholouse in France Malice and crueltie of Papistes agaynst the Protestantes in the towne of Vassy Clemencie and mercy shewed to Papistes in the raigne of
the old lawe which be not obserued nowe Many thinges vnlawful in the old law which be lawful now How Christ did loose and not loose the lawe Free iustification by fayth onely Grace that is free fauour mercy goodnes of God Rom. 5. Hebrews 9. Christ entreth not into the temple made by man but to very heauen The sacrifice of Christ not many tymes offered but once for all Hebrew 10. All shadowes ought to cease among Christians Hebrewes 7. Where the priesthood is remoued there also the law is remoued * 〈…〉 God 〈…〉 not 〈◊〉 but no 〈◊〉 the 〈◊〉 by 〈…〉 and not by the old law The 〈◊〉 ceasing the effect also ceaseth He meaâ—â—â—â— that neceâ—â—tie of tithe which â—â—â—deth by the neceâ—â—â—â— the old â—â—â— to cease If tithes be claymed by force of the ólde law by the same law priestes are boundâ— to haue â—â— temporalties He proueth not coÌ„tâ—â—â— but the 〈◊〉 thes be 〈◊〉 by the positiue law of man Although not by the ceremoniall law of Moses Circumciâ—â— ceaseth Ergo the ceremonies doe cease Galat. 4. Chrisâ—â— libertie from the bondage of the lawe Bounde in one thing hee meaneth bound in all Either beâ—â— to all or to none * Here hee expresseth his meaning plainly The one is disalowed the other is not commaunded Priestes wrest religion to theyr owne profit Tithes not expreslye commanded a newe by Christ in the Gospell Math. 6. 1. Tim. 6. Tythes not required in the primitiue church Tithes due to be payde by the positiue lawe of men The doctrine of Christ whether it be contrary to the traditions of the pope or not Math. 5. The doctrine of Christ and of the P. compared The glose of Gratianus vpon the cap. Paratus 23. q. 1. disproued Christ in aunswering to his striker did not breake his rule of patience outwardly The precept of Christ to turne the other cheek hath a priuy comparison as if ye would say rather be you content to suffer two blows then to reuenge one This article of Brute must haue a relation euer to the doctrine of the clergie The case here againe of Christ was priuate and his doctrine is to be vnderstanded in priuate cases Warre in case allowed of W. Brute He meaneth resistance for priuate cause or for worldly goods Pacience commanded in priuate causes among Christen brethren The inconuenience of priuate resistance amoÌ„g Christen brethren Paule being striken did not breake the rule of Christen patience neither made any bodely resistance The fact either of Paul or of any other doeth not derogate to the doctrine of our Sauiour Rom. 12. Rules of Christen patience 1. Cor. 5. He meaneth such warres of ChristiaÌ„s as the pope aloweth rising rather of priuate reuenge of princes for worldly glory or affection theÌ„ for any publike necessitie Ephe 6. Corporall wars in the old Testament be figures of the spirituall warres in the new Testament against sin and the deuill What be the wars most proper to Christians All this taketh not away the lawfulnes of warres in case of publike necessitie but onely in priuate case for temporall goods * Note this word without charitie Such kynde of wars that is suche kinde as be for priuate reuenge of temporall goods How Iohn Baptist alowed war They that be lesse in the kingdom of heauen greater then Iohn Baptist expounded He meaneth at those wars against 〈◊〉 sur 〈◊〉 and procured by â—â— pope vpâ—â— blind superstition to fight for the â—oâ—y lande 〈◊〉 taâ—â—â— by prinâ—â—â— in the â—â—essary â—â—â—sence of â—â—â—selues â—â— of their â—â—â—ntrey Obiection Answere â—egibus aâ—â—dum non exemplis True miracles here of holy men be â—â— disproued but speaâ—â—ng vniuersity the â—â—ple doctrine and worde of God is the â—â—â—e rule for men to followe â— Reg. 22. Acâ—s deâ—â—â—ed by â—â—â—se prophets Iere. 23. Prophets must be tryed by doctrine Marke 13. 1. Cor. 11. False prophets Apoc. 13. Myracles are to be tryed Math. 7. The seruauntes of Christ discerned by working not of miracles but of vertues Men or women are not rashly to be iudged Saintes This propositioÌ„ of Walter Bruit concerning the war of Christians not to be lawfull is not to bee taken vniuersally but in particular case as he meaneth which is this that such wars alowed of the pope not for the necessary defence of publike peace libertie and sauegard of our countries or against publike iniuries offered but onely to go kill the infidels because they beleeue not hauing no other cause those warres of the pope hee lyketh not Doctrine of Christian mercy declared Math. 5. Math. 6. Math. 7. Math. 18. Mercy and pitie commended among Christians Mercy and compassion necessary to all Christians The pope contrary to Christ in shewing mercy 23.9.5 The foundation of the foresayde 5. quest caus 23. in the popes decrees taken onely out of the old Testament and nothing out of the newe The makers of the popes law follow not the perfect rule Iohn 1. Iohn 8. Heere is mâ—t to be vnderstand not what publike nâ— gistrates may doe in cases of â—â—gh teousnes but what ecclesiastical persons according to the office of their profession should doe in not reuenging by death as they doe by offices Whether the iudiciall law of Moises fullye now after the coÌ„ming of Christ standeth in force or not The law of Moses of all lawes most iustest * His marcell is not so much why theeues are put to deth but why the Iudiciall lawe of Moses in this point is broken in other points is straightly kept Mark his meaning * Take his meaning wisely gentle reader his mind is not so that no magistrate being not without sin may punish a transgressioâ—s but he speaketh against such churchmeÌ„ whoÌ„ professing the rule of mercy shew no mercy at all but â—â— rigor by their law ex officâ—â— * 〈◊〉 meaâ—â— of the 〈◊〉 and of â—â—lergic â—â— speketh 〈◊〉 the 〈◊〉 of reâ—â—â— not 〈◊〉 the â—â—cution â—â—cesiary 〈◊〉 done by â—â—â—â—trates â—â—e dreame â—â—â—â—uchoâ—â—our â—â—â—erning â—â—â—â—ge â—â—â—â—ded â— Damel The Iudaiâ—â—ll necessitie of those â—â—â—es hee â—eaneth to â—â—â—se notwithstanâ—â—g Chriâ—â—n princes â—â—â— borrow â—â—th out of 〈◊〉 â—â—â—es and out of al 〈◊〉 what 〈◊〉 thinke â—â—â—â— exâ—â—â—ent for 〈◊〉 comâ—â—â— weale His purpose is not thaâ— no euill doer should be punished in a common welth but his relation is to the 23. q. 5. asoresaid noting causes of religion which the Pope and his prelates are wont to punish with death taking many times for Tares that which in deed is pure wheate 1. Cor. 5. Hereby it appeareth that all his relation in this matter toucheth onely the cases of heresie and opinions in religion By this it appeareth againe that his respect is onely to the pope and his prelates of the church and not to ciuill magistrates The example of Peter slaying Ananias and Saphira falsly wrasted of the papists Peter not the cause of the death of Ananias and Saphyra The wedding garment what it is The death of Ananias and his wife what information