heard Peter preache Christ receaued straightway the holy Ghost Peter himselfe confessed and for his confession hadde the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole houshold Luc. 19 What a sinner was Mary which had no lesse in her then vij deuils yet because she set her hart and affectiō vpon that person many sinnes were forgiuen her Luc. 7. The right hand theefe how farre was he from all works of the law yet by faith entred he iustified into Paradise the same day with christ Luc. 23. In like maner although the poore Publicane came to the Church with lesse holines after the law yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of fayth Luc. 18 The parable of the prodigal sonne which was lost yet reuiued agayne Also of the lost groat and of the lost sheepe which went astray and was found againe what do these declare but that which is lost by the lawe to be recouered by faith and grace And how oft doe we reade in the Gospels Thy faith hath saued thee c. Iesus seing their beliefe c. He that beleueth in me I will raise him vp in the last day c. Beleue also in me c. He that beleeueth in me hath euerlasting life c. Without me ye can do nothing c. He that is in me c. He that looueth me c. He that heareth me c. He that abideth in me c. He that receaueth me c. Onles ye eate my flesh and drinke my bloud c. That they may receaue remission of sinnes by their faith in me c. Act. 26. To him al the Prophets giue witnes to haue remission of sinnes whosoeuer beleeueth in his name c. Act. 10. He that beleeueth is baptised Mat. vlt. He that beleueth in me shall do the works that I do greater then these c. And likewise in the writings of S. Paule how often doe we heare the name of Christ almost in euery thirde or fourth line where hee still repeateth In Christo Iesu per Christum Iesum Per Iesum Christum Dominum nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius in nomine Domini nostri Iesu Christi c. Beleue saith S Paule to the Iaylor in the Lorde Iesus and thou shalt be saued and thy whole house c. Actes 16. Thus then thou seest as the passion of Christ is onely the efficient or personall cause immediate of our saluation so is faith onely the instrumentall or meane cause that maketh the merits of Christ to vs auaileable For as the Passion of Christ serueth to none but such as do beleue so neither doth faith as it is onely a bare qualitie or action in mans minde it self iustifie vnles it be directed to the body of Christ crucified as to his obiect of whom it receueth all his vertue And therfore these ij must alwayes ioyntly concurre together faith and Christ Iesus crucified As for example when the children of Israel were byd of Moses to looke vp to the brasen Serpent neither could the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnles they had directed their eyes vpon the said Serpent as the only obiect set vp to the same purpose for them to behold So our faith in like case directed to the bodye of Iesus our Sauiour is onely the meanes wherby Christes merits are applied vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this faith is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom 10. Besides this what action or qualitie soeuer is in man either hope charitie or any other kinde of faith and beleeuing be it neuer so true except it apprehend this obiect which is the body of Christ the sonne of God it serueth not to iustification And that is the cause why we adde this particle Onely to faith and say that faith Onely in Christ iustifieth vs to exclude all other actions qualyties giftes or works of man from that cause of iustifying for so much as there is no other knowledge nor gift giuen of God to man be it neuer so excellent that can stand before the iudgement of God to iustification or wherevnto any promise of saluation is annexed but onely this faith lookyng vp to the brasen Serpent that is to the body of Christ Iesus for vs crucified As for example when the Turke sayth that he beleeueth in one liuyng God that made heauen earth his beliefe therin is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iewe saith that he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent merciful iust and true of promise and that he hath elected the seede of Abraham true it is that he beleeueth and yet all this serueth him not because Christ the sonne of God is not ioyned to all And though the said Iew should be neuer so deuout in his prayers or charitable in almose or precise in keeping the law beleeued neuer so stedfastly that he is elect to be saued yet he is neuer the neerer to saluation for all this so long as his faith is not grounded vpon y◠head cornerstone which is the person and body of Christ Iesus the true Sauiour After like sort it may be sayd of the Papist when he saith that he is Baptised and beleeueth in the Father the Sonne and the holy Ghost three persons and one God and also confesseth Iesus Christ to be the sonne of God which died for our sinnes and rose againe for our righteousnes c. his beleife therin is true indede would saue him if he did stay his saluation in this faith and vpon Christ his Sauiour Onely according to the promise and grace of God and go no farther But that he doth not for neither doth he admit Christ onely to be his perfect Sauiour without the helpe of the patrons heades aduocates and mediatours nor yet permitteth his faith in Christ Onely to be the meanes of his iustification but setteth vp other by meanes as hope charitie sacrifice of the Masse confession penaunce satisfaction merites and pardons supposing thereby to worke his iustification before God contrary to the word of promise to the Gospell of grace to the doctrine of S. Paule whereof we shall see more the Lord willing hereafter And thus much of the
saluation contrary to the working of the holy spirite of God And thus the Church of Rome pretending onely the name of Christ and of his Religion is so farre altered from the truth of that which it pretendeth that vnder the name of Christ it persecuteth both Christ his Religion working more harme to the Church of Christ then euer did the open tirants and persecuting Emperours among the heathen not much vnlike herein to the olde Sinagoge of the Scribes and Phareseis who vnder the name of God crucified the sonne of God and vnder pretence of the law fought against the Gospell and vnder the title of Abrahams children persecuted the childrē of Abraham And as they bragging so highly of the Temple of the Lord the Temple of the Lorde did in deede destroye the true Temple of the Lord right so these pretensed Catholikes in these dayes after they haue raysed vppe a Catholike Churche of their owne and haue armed the same with lawes and haue gathered vnto them a power of Priestes Prelates Abbats Priors of religious men of Cardinals and also of secular Princes to take their part now vnder the name of the Catholicke Church they persecute the true Catholike church and coloring their procedings still with In nomine Domini most cruelly they put to death which die pro nomine Domini condemning them for heretikes schismatikes and rebles not which deny any part of the creede which they themselues professe nor such whome they can conuince by any Scripture but onely such which will not ioyne wyth their errours and heresies contrary to the honour of God and truth of his worde And lest any should thinke this that we here protest against the corrupt errours manifold deformities of this latter Church of Rome to proceede of any raucor or affection rather then grounded of necessary causes and demōstrations euident my purpose is by the Lordes leaue to take herein some litle paine that as I haue collected a litle before the summe cōtents of S. Paules doctrine where with the old Church of Rome was first seasoned and acquainted so now as in a like summary table to discrye the particular braunches and contents of the Popes doctrine now set foorth to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is betwene the church of Rome that now is and the church of Rome that then was planted by the Apostles in the primitiue time And to the ende to open to the simple reader some waye whereby he may the better iudge in such matters of doctrine not be deceaued in discerning truth from errour first we wil propound certeine principles or general positions as infallible rules or truthes of the Scripture wherby al other doctrines opinions of men being tried and examined as in the touchstone may the more easely be iudged whether they be true or cōtrary whether they make agaynst the scripture or no. ¶ Certeine Principles or generall verities grounded vpon the truth of Gods word ¶ The first principle 1. AS sinne and death came originally by the disobedience of one to all men of his generation by nature so righteousnes and life come originally by the obedience of one to all men regenerated of him by faith Baptisme Rom. 5. ¶ The 2. Principle 2. The promise of God was freely giuen to our first parentes without their deseruing that the seede of a woman should breake the Serpents head Gen. 3. ¶ The 3. Principles 3. Promise was giuen freely to Abraham before he deserued any thing that in his seede all nations should be blessed Gen. 12. ¶ The 4. Principle 4. To the worde of God neither must wee adde nor take from it Deut. 4. ¶ The 5. Principle 5. He that doth the workes of the law shall liue therein Leuit. 18. Gal. 3. ¶ The 6. Principle 6. Accursed is he which abideth not in euery thing that is written in the booke of the law Deut. 27. Gal. 3. ¶ The 7. Principle 7. God onely is to be worshipped Deut. 6. Luc. 4. ¶ The 8. Principle 8. All our righteousnes is like a defiled cloth of a woman Esay 64. ¶ The 9. Principle 9. In all my holy hill they shall not kill nor slay saith the Lord. Esay 11.65 ¶ The 10. Principle 10. God loueth mercy and obedience more then sacrifice Osee. 6.1 Reg. 15. ¶ The 11. Principle 11. The lawe worketh anger condemneth and openeth sinne Rom. 3. ¶ The 12. Principle 12. The end of the law is Christ to righteousnes to euery one that beleueth Rom. 10. ¶ The 13. Principle 13. Whosoeuer beleeueth and is Baptised shall be saued Mat. vlt. ¶ The 14. Principle 14. A man is iustified by faith without workes freely by grace not of our selues Gal. 2. Ephes. 2. ¶ The 15. Principle 15. There is no remission of sinnes without bloud Heb. 9 ¶ The 16. Principle 16. Whatsoeuer is not of faith is sinne Rom. 14. without faith it is impossible to please God Heb. 11. ¶ The 17. Principle 17. One Mediatour betweene God man Christ Iesus 1. Tim. 2. he is the propitiatiō for our sinnes 1. Iohn 2. ¶ The 18. Principle 18. Who soeuer seeketh in the law to be iustified is fallen from grace ¶ The 19. Principle 19. In Christ be all the promises of God Est Amen 2. Cor. 1. ¶ The 20. Principle 20. Let euery soule be subiect to superiour powers gyuyng to Caesar that which is Cesars to God that which is Gods Rom. 13. These principles and infallible rules of the Scripture as no man can denie so if they be granted the doctrine thē of the Popes Church must needes be found not to be Catholike but rather full of errours and heresies as in the sequele folowing remaineth more expressely and particularly by the grace of Christ to be conuinced ¶ Here foloweth a Summary collection of the errours heresies and absurdities conteyned in the popes doctrine contrary to the rules of Gods vvord and the first institution of the Church of Rome Of Faith and Iustification FIrst as touching the onely meanes and instrumentall cause of our iustificatiō wherby the merits of Christes Passiō be applied to vs made ours ye heard before how S. Paule onely ascrybeth the same to faith as appeareth by all his letters especially to the Romanes Where he excluding al kind of works ascribeth al our saluation iustification righteousnes reconciliation and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising whereby the merites of Christes passion they saye are applyed to vs and made ours to the putting away of sinnes and for our iustification as hope charitie sacrifice of the Masse auricular confession satisfacion merits of Saintes and holy orders the
the obiection before moued Ex Concil Calced cap. 28. Certayne demaundes for the Papistes to answere vnto An argument prouing the Popes of this latter Church of Rome not to be successours of Peter A false consequent of the Papistes Aunswere to this consequent Succession Apostolicall double wise to be considered Testimonies alledged for the principalitie of the Pope Aunswere by a distinction Caput and Princeps haue a double vnderstanding How Peter is Princeps Apostolorum Princeps eloqueÌ„tiae Cicero Princeps Philosophorum Cratippus Petrus Princeps Coryphaeus Apostolorum Causes 13. of aduauncing the sea of Rome This latter Church of Rome differing from the first Church of Rome in forme of gouernement Howe the Church of Christ ought to be gouerned Preposterous gouernement of the Church by the pope A comparisoÌ„ betwene the kingdom of this world and the kingdome of the Pope Seculer Nobillitie compared with ecclesiasticall Nobâ—lâ—tie Ciuile Magistrates coâ—pared with Ecclesiasticall Officers of the temperall court compared with the officers of the spirâ—tuall Court Glory coÌ„pared Power coÌ„pared Richâ—s compared Subtletie compared The difference betweene the Popes regiment and the order of the primitiue Church 2. Cor. 10. Ephes. 6. 1. Tim. 1. The armour proper to Churchmen Horrible abuse of excommunication in the Popes Church The Popes gouerning in matters to them not pertayning The corrupt doctrine of the Popes Church examined and detected The false image of the Popes Church No comfort nor saluation in the Popes doctrine now taught The scope and summe of the Pope doctrine whether it tendeth Papistes neuer lightly afflicted in conscience deepely An horrible thing to thinke of God without Christ. Luther The right fayth of the olde Romanes Cornelius a Romane first baptised of all the Gentiles The church of Rome hath lost the liquor wherewith it was first seasoned The Galathians almost gone froÌ„ fayth in Sainct Paules time 1. Tim. 4. A briefe suÌ„me of S. Paules doctrine deliuered to the Gentiles Saluation by mercy onely and not by merites All fleshe concluded vnder sinne Difference betweene the law and the gospell Iusticia dei Iusticia propria The righteousnesse of God and the righteousnes of man howe they differ in Scripture A true christian knoweth nothing but Christ crucified All men condemned by one All men saued by one Originall sinne originall iustice Rom. 5. Ephes. 2. Itaque iam non es seruus sed filius Gal. 4. Heb. 4. 1. Cor. 3. The glorious state of Christian libertie and spirituall freedome in Christ Iesu. Gal. 4. Colos. 2. Dayes and tymes indifferent Meates indifferent with thaÌ„ksgeuing Mariage lawfull for all men One sacrifice for sinne no more Heb. 9. The vse of the holye communion in auncient tyme of the primitiue church No mo Sacramentes mentioned in S. Paule but the Lordes supper and baptisme The authoritie and office of the ciuill Magistrates The office and aucthoritie of Byshops how farre it doth extend An other brief recapitulation of S. Paules doctrine reduced to fiue poynts Iohn 3. The great mercy of God in Christ. Rom. 5. 2. Cor. 5. Ephes. 2. Rom. 4. Tit. 3. The glory and Maiestye of Christ Iesus set forth in Sainct Paule Ephes. 4. Phil. 2. Colos. 1. Iohn 5. Iohn 13. Iohn 17. Math. vlt. 2. Cor. 1. The 3. braunch The vertue and effect of Christs death and what exceeding benefites proceede thereof Ephes. 1. Esay 53. Collos. 1. Rom. 5. 2. Timo. 1. Heb. 2. Rom. 5. Gal. 3. Ephes. 2. 1. Iohn 2. 2. Cor. 5. 1. Cor. 1. Ephes 3. Collos. 2. Rom. 4. Colos. 2. The fourth braunch Fayth onely the meane cause of saluation and nothing els Phil. 3. The righteousnes of the law The righteousnesse of the gospell Rom. 9. The places of S. Paul Rom. 3. expounded Rom. 3. The righteousnesse of fayth why it is called Gods righteousnes Rom. 3. A lesson out of S. Paules doctrine of all Christians to be obserued Rom. 9. Act. 10. Saluation commeth onely by fayth Math. 16. Luke 19. Luc. 7. Luc. 23. Luc. 28. That which is lost by the law is recouered by fayth Luc. 18. Math. 9. Iohn 14. Iohn 14. Iohn 15. Iohn 6. Act. 26. Act. 10. Mat. vlt. Iohn 14. The writinges of S. Paule full of the name of Christ Iesus Belief onely in Christ saueth Act. 16. The personall cause of saluation The instrumentall cause How fayth iustifieth Christ the onely obiect of faith which iustifieth Example of the brason Serpent What fayth is by Sainct Paule Rom. 10. Faith onely Diuers sorts of beleuing The Turkes fayth The Iewes fayth Euery truth may be beleued but the beleuing of euery trueth saueth not The Papists fayth Onely Hope and charitie be no partes of our iustification nor causes to make the merites of Christ ours The causes of our saluation distincted The causes of our saluation distincted Grace and mercy Election Vocation Christes passion Christian fayth The meaning and cause why fayth onely iustifieth All workes of man excluded from the glory of iustifiyng Ephes. 2. Tit. 3. 2. Timot. 1 Gal. 2. Rom. 4. The exclusiues and negatiues of S. Paule to be marked The fift braunch The true vse and end of good workes Good workes iustifie not but follow the iustified Luke 17. Fayth iustifieth three manner of wayes The office of fayth and the office of the law compared together The workes of man be imparfect and therefore haue nothing to doe with iustification Gal. 2. Deffection of fayth in the Church of Rome A vew of the Popes Catholicke Church The Church of Rome degenerated agayne almost to new paganisme The Popes Church onely in wordes Catholicke in deed heathenish The Religion of the Popes Church proceedeth contrary to the working of the holy Ghost The Church of Rome pretentendeth a fayre face of Religion but is voyd of the efâ—ect therof The old Phariseis and the latter Church of Romanes compared together The Popes Church vnder the name of the Catholicke Church persecuteth the true Catholicke Church of Christ. Contayne generall principles and rules gathered of the scriptures Gene 3. Gen. 12. Deut. 4. Leuit. 18. Gal. 3. Deut. 27. Gal. 3. Deut. 6. Luc. 4. Esay 64. Esay 11.65 Osee. 6. 1. Reg. 15. Rom. 3. Rom. 10. Math. vlt. Gal. 2. Ephes. 2. Heb. 9. Rom. 14. Heb. 11. 1. Tim. 1. 1. Iohn 2. Gal. 5. 2. Cor. 1. Rom. 13. The errours hereâ—ies and absurdities in the popes doctrine The meanes of applying Christes merites vnto vs by the Popes doctrine The taking away of this Article of fayth onely to iustifie is the roote of great inconuenience in Christes Church No heresie to be coÌ„pared to the heresie of Papistes The first inconuenieÌ„ce No condition limitted of God to man for saluation but one Hieroni. in Epist. ad Gal. cap. 1. The 2. incoÌ„uenience What hurt commeth into the Church by taking away the Article of iustification The third inconuenience Obiection of the Papistes aunswered The Papistes doe teach the mercye of God to be vncertayne Mercy of God made certayne by
true causes of our iustification after the doctrine of S. Paule Concerning which causes this distinctioÌ„ furthermore by the way is to be added that as touching the originall causes of our saluation which be diuers and sondry some are externall without vs some are internall and within vs. Of the external causes which are without vs the first and principal is the mercy grace of god Of this foloweth predestination and election TheÌ„ coÌ„meth vocation The last and next cause to vs is the deth and bloudshed of christ wherby we are redemed al these be external causes because they are without vs. Of internall causes that be in man through the gift of God there is but one no mo in scripture apointed that is out faith in Christ which is the gift of God in vs. Beside this there is no gift of God giuen to man vertue work merite nor any thing els that is any part or cause of saluation but only this gyft of fayth to beleeue in Christ Iesu. And this is the cause why we hold that faith onely iustifieth meanyng that amongst all the workes deedes actions labours and operations whatsoeuer man doth or can doe there is nothing in that man that worketh saluation but onely his fayth gyuen to hym of God to beleeue in Christ his sonne following therein the trade of S. Paules teaching who in precise wordes so ascribeth iustification to fayth that he excludeth all other actions of man works of the law And therefore in the same Epystle to the Romanes S. Paule resoning of the glory of iustifiyng asketh this question how this glory is excluded whether by the law of works and concludeth no ascribing onely the glory thereof to the law of faith And consequently vppon the same he inferreth Colligimus enim iustificari hominem per fidem sine operibus legis We hold that a man is iustified by faith without the deedes of the law And how then can that he accounted for any part of our iustification which S. Paule vtterly debarreth and excludeth in that behalfe of which like exclusiues and negatiues the whole course of S. Paules doctrine is full where he still concludeth Sine operibus absque operibus legis non exoperibus Dei donum est non ex operibus ne quis sed secunduÌ„ misericordiaÌ„ glorietur Ephe 2. Non ex operibus iustitiae quae fecimus nos sed secunduÌ„ propositsi suum gratiâ—m c. Titi. 3. Non secundum opera nostra c. Timot 1. That is to say It is the gift of God not of works that no maÌ„ should glory c. Not of the workes of righteousnes which we haue done but of his own mercy c. Not after our workes but after his owne purpose grace which is giuen to vs c. Agayne Gal 2. Non iustificatur homo ex operibus c. That is A man is not iustified by works c. Item Ei qui non operatur credenti auteÌ„ in euÌ„ qui iustificat impium fides imputatur ad iustitiam c. Rom. 4. To him that worketh not but beleeueth in him which iustifieth the wicked his faith is imputed to righteousnes c. By these exclusiues and negatiues in Sainct Paules doctrine what doth he els meane but vtterly to seclude all kinde of mans merits and works of the law from the office dignitie of iustifying And although he expresseth not the word Onely yet vpon his exclusiues and negatiues this exceptiue must needes be inferred For in all Logike the coÌ„nsequent is necessary and formall as one man is suffered to come into the house and no person els is suffered but one Ergo one man only is suffered to enter into the housé And thus much concerning faith in Christ prooued to be the onely meane or instrumentall or conditionall cause of our saluation and no other besides the same alone by the doctrine of S. Paule taught to the ancient Romanes 5. The fift branch which I note in S. Paules doctrine is this that after he hath thus established vs in certeinty of our saluation through faith in Christ then after that he exhorteth vs vehemently and with all instaunce of good workes shewing the true vse and ende of good workes which is first to shewe our obedience and dutifull seruice as we may vnto God who hath done so great thinges for vs. Secondly to relieue our neighbours with our charitie and kindes as God hath bene kinde to vs his enimies Thirdly to stirre vp other by our example to praise God to embrace the same Religion to do the like For requisite it is that as God hath bene so merciful to vs and gratious in eternal giftes we should be merciful likewise to other in temporall coÌ„modities And seeing it hath pleased him of his fatherly goodnes of our partes so litle deserued to call vs to so high a vocation to giue the bloud of his sonne for vs to forgiue vs al our sinnes to deliuer vs from this present wicked worlde to make vs Citizens of heauen yea his children more then seruaunts little then can we doe and well may we thinke those benefites ill bestowed if we forgiue not our neigbours and shewe some thing againe worthy that holy calling wherewith he hath called vs in mortifying our worldly lustes here studying after heauenly things and finally if we being prouoked with such loue kindnes reder not againe some loue for loue some kindnes for kindnes seeking how to walke in the steps which he hath prepared for vs to walke in seruing him so much as we may in holines righteousnes all the daies of our life And though our obedience shall alwaies be imperfect doe the best we can yet reason would that some obedience we should shew as louing children to such a louing father And this is the cause why S. Paule is so vehement vrgent to call vpon good workes not that workes should iustifie but that we being iustified so mercifully tenderly through his grace should not abuse his grace in vayne but endeuour our selues to our vttermost to render our seruice againe to him in such conuersation of life as may most make to his glorye and profite of our neighbour And though the words of our sauiour seme in some places to attribute to our obedience and charitie here in earth great rewards in heauen that is of his owne free grace goodnes so to impute small matters for great deserts and not for vs to claime any meede thereby or thanke at hys hande as by any worthines of our dooings no more then the seruaunt when he commeth from the plough and seruing the cattell in the field serueth first his master at home and waiteth vpon his table the master is not bound saith Christ to thanke his seruaunt therefore and bid him sit downe So you saith he when you haue done that is coÌ„manmanded you say ye
worthye their vocation to laye downe their olde conuersation to gyue theyr members seruauntes of ryghteousnes to offer their bodyes vppe to God a liuelye Sacrifice c. The like example of whose teachyng if the Churches nowe reformed doe not folowe let their Sermons their Preachynges wrytinges exhortynges and lyues also beare recorde who although they can not say with Christ. Which of you can blame me of sinne yet they may say to the aduersaryes whosoeuer of you is wythout fault cast the fyrst stone of reproch agaynst vs. Wherefore Hosius Pighius wyth their fellowes doe them open wrong and slaunderously belye them in comparing them in this behalfe to Aetius Eunominus and other heretikes called Anomaei who taking the good sentences of S. Paule did abuse the same to filthy licence of the flesh and corruption of wicked life c. But to let these slaunders passe nowe what the errours be of the Church of Rome touching this part of doctryne remayneth to be declared Whose errour first standeth in this that they mysunderstanding the definition of good workes doe call good workes not such as properly are commaunded by the lawe of God but such as are agreable to the Popes law As buylding of Abbayes and churches gyuing to the high altar founding of trentales fynding of chauntries gylding of Images hearing of Masses going on pilgrimage fyghting for the holye crosse keeping of vowes entryng to orders fastyng of vigiles creepyng to the Crosse praying to Saintes c. All which are not onely reputed for good workes but so preferred also before all other workes that to these is gyuen pardon from the Pope double and triplefolde more then to any other good worke of charitie commaunded in the law of almightie God An other errour also may be noted in the Papists touching the efficient or formall cause of good workes For albeit they all confesse in their bookes that Gratia dei gratis data is the chiefe principall cause thereof and worketh in vs iustitiam primam as they call it yet the good workes after regeneration they refer to other subordinate causes vnder God as to fre wil or to habitum virtutis or ad integra naturalia nothing at all to faith when as faith onelye next vnder God is the roote and fountaine of all well dooyng as in the fruites of a good tree albeit the planter or the husbandman be the principall agent thereof and some cause also may be in the good ground yet the next and immediate cause is the roote that maketh the tree fruitefull In like maner the grace of God in a soft repentaunt mollified hart planteth the gift of fayth Fayth as a good roote can not lye dead or vnoccupied but springeth foorth and maketh both the tree fruitefull and also the tree thereof to be good which otherwise had no acceptatiō nor goodnes in them were it not for the goodnes of the roote from whence they spring So Paule although he had certeine workes in him such as they were before his conuersion yet had he no good workes before the grace of Christ had rooted fayth in him So Mary Magdelene the sinner and Zacheus the Publicane So all the nations of the Gentiles began to bryng foorth frute and especially good fruit when they began to bee ingrafted in Christ and to receaue the roote of hys fayth whose fruites before that were all damnable and vnsauery As touchyng the cause therefore of good workes there is no other in man but fayth whose office as it is to iustifie vs in heauen so the nature of it is here in earth to worke by loue as the roote worketh by the sappe For as a man seeth and feeleth by fayth the loue and grace of God toward him in Christ his sonne so begynneth he to loue agayne both God and man and to doe for his neyghbour as God hath done to him And hereof properly springeth the runyng fountaine of al good works and deedes of charitie Thirdly as they erre in the cause of good works so do they erre much more in the ende of the lawe and of good workes for where Saint Paule teacheth the lawe to be gyuen to thys vse and ende to conuict our transgressions to prooue vs sinners to shewe and condemne our infirmitye and to dryue vs to Christ they take and applye no other ende to the lawe but to make vs perfect to keepe vs from wrath and to make vs iust before God And likewise where Saint Paule prooueth al our good works to be vnperfect and vtterly secludeth them from the ende of Iustifying they contrariwise doe teache as though the ende of good workes were to merite remission of synnes to satisfye vnto God to deserue grace to redeeme soules from Purgatory and that by them the person of the regenerate man doth please God and is made iust before God For so they teach most wickedly and horribly saying That christ suffered for originall sinne or sinnes going before Baptisme but the actuall sinnes which followe after Baptisme must be done away by mens meryts And so they assigne to Christ the begynning of saluation or obteyning of the fyrst grace as they call it but the perfection or cōsūmation of grace they giue to works our own strēgth Neither can they in any case abide that we be iustified frely by the mercy of God through fayth onely apprehending the merites of Christ. Howbeit neyther doe all Papistes in this their erroue agree in one For some make distinction and say that we are iustified by Christ principaliter .i. principally minus principaliter .i. lesse principally by the dignitie of our owne deedes contrary to the eight principle before mentioned page 24. Other holde that we are made ryghteous before God not by works that go before fayth but by our vertues that follow after Some againe do thus expound the saying of Saint Paule We are iustified by faith that is say they by fayth preparing vs or setting vs in a good way to be iustified Other expoūde by it the figure Sinecdoche that is by faith conioyned together with other vertues Other thus by faith that is being formed with charytie c. Thus all these doe derogate from the benefite of Christ and attribute vnto works a great or the greatest part of our iustification directly against the true veine of Saint Paules doctryne and first institucion of the auncient Church of Rome and against all the principles of holy Scripture Furthermore as touching the sayde doctryne of the lawe and good workes they erre in misunderstanding the nature of the lawe and workes For where Saint Paule disputeth that the lawe is spirituall and requireth of vs perfect obedience of the whole power of man which wee beyng carnall are neuer able to accomplish they affirme otherwise that the lawe doth require but onely outward obedience of man and therewith is contented And this obedience they say man is not onely able
that since that time all persons from the hyest to the lowest both rich poore haue bene glad to send seek to Rome yea Kinges Emperors Queens Dukes haue bene glad to kisse the Bishops feete and to lead hys horse by the bridle So that the Maiesty of Rome in the old heatheÌ„ Emperors days was neuer more terrible nor glorious nor neuer had more power to persecute ouercome gods Saintes theÌ„ these lambelyke Byshops of Rome haue had and haue exercised these 500. yeares in Christendome And therefore who els in all the world hath so much power to do the workes of the first beast before hys face as he or who but he alone which forceth both high and low rich and poore free and bond to receaue the seale and to become loyall to the Citie and sea of Rome so that whoseuer hath not the marke whereby to be knowne to holde of the Churche of Rome shall haue no place to buy and sell nor to occupy in all Christendome Now if any Papist whatsoeuer in answering to this my questioÌ„ can apply this propheticall mistery of these 2. beasts otherwise then thus I would hartely desire him to take so much paynes to satisfie this doubt at his good pleasure laysure In the meane season let this stand for a Corolarium that the bishop of Rome by this description must be that second beast prophesied to come in the latter time of the Church vnder a false pretensed lambe to restore agayn the old persecutions of Rome and to disturbe the whole Church of Christ as this day to truely is come to passe ¶ The fourth Question AS touching my fourth question although I could vrge you with an other like propheticall place of scripture no lesse euident agaynst the bishop of Rome taken out of the second Epistle of S. Paule to the Theâ—la where mention is made of the sonne of perdition sitting in the Temple of God as god aduauÌ„cing himselfe aboue al that is called god c. which place ye can by no reasonable euasioÌ„ auoyd yet notwithstanding to let this passe I turne my questioÌ„ to aske this of you whether the religion of Christ be mere spiritual or els corporall If ye affirme it to be corporall as was the old religioÌ„ of the Iewes coÌ„sisting in outward rites sacrifices ceremonies of the law theÌ„ shew if ye can what any one outward actioÌ„ or obseruatioÌ„ is required in christian religioÌ„ by the scripture as necessary in a christen man for remissioÌ„ of sinnes saluation saue onely the two Sacramentall ceremonies of outward Baptisme of the Lordes Supper Howbeit neither these also as they are corporall that is to say neither the outward action of the one nor of the other coÌ„ferreth remissioÌ„ of sinnes nor saluation but onely are visible shewes of inuisible spirituall benefits And furthermore if our god whoÌ„ we serue be spirituall how can his religioÌ„ seruice be corporall as we are taught by the mouth of our sauior saying God is a spirit and therfore they that worship him must worship in spirit verity c. Ioan. 4. Now if ye graunt as ye must needes this our christen religion to be spirituall not a corporall religioÌ„ theÌ„ shew if ye can any one poynt of all these thinges which ye striue for so much with vs to be spirituall but altogether corporall externe matters ceremoniall obseruations nothing coÌ„ducing to any spirituall purpose as your outward successioÌ„ of bishops garmentes vestures gestures coâ—lors choise of meates differeÌ„ce of dayes times places hearing seing saying touching tasting numbring of beades gilding worshipping Images building monasteries rising at midnight silence in cloysters absteining from flesh white meat fasting in Lent keeping Imberdayes hearing masse diuine seruice seing adoring the body in forme of bread receiuing holy water holy bread creeping to the crosse carying palmes taking ashes bearing candles pilgrimage going sensing kneeling knocking aultars superaltars candlestickes pardons In orders crossing annoynting shauing forswering mariage In baptisme crossing salting spatling exorcising washing of handes At Easter earâ— confession penaunce doing satisfaction And in receiuing with beardes new shauen to imagine a body where they see no body though he were there present to be sene yet the outward seing touching of him of it selfe without fayth conduceth no more theÌ„ it did to the Iewes At RogatioÌ„ daies to cary banners to follow the crosse to walke about the fieldes After Pentecost to go about with Corpus Christi play At halowmas to watch in the church to say a dirige commendations to ring for all soules to pay tithes truely to geue to the high aultar And if a man will be a Priest to say Masse Mattens to serue the Saynt of that day and to lift well ouer his head c. In sicknes to be aneled to take his rites after his death to haue funerals obites sayd for him and to be rong for at his funerall moneth mind and yearemind c. Adde moreouer to these the outward sacrifiâ—â— of the Masse with opus operatum sine bono motu vtentis c. All which thinges aboue recited as they conteine the whole summary effect of all the popes catholicke religion so are they all corporall exercises consisting in the externe operation of man Which if they can make a perfect right catholicke christian then it may be said that men may be made perfect christians by flesh and bloud without any inward working of faith or of the holy ghost For what is in all these but the flesh bloud of his strength is able to accoÌ„plish though no inward strength or motion of the holy Ghost did worke But now the order of our religion way of saluation consisteth not in such corporall or outward things as these but in other more higher more spirituall gifts which farre exceed the capacity of flesh bloud of the which giftes the chiefest onely meane cause that saueth man remitteth sinnes is his fayth in Christ. Which fayth I thus define for a man to beleue by the bloudshedding of Iesus the sonne of god his sinnes to be forgeuen Gods wrath to be pacified himselfe to be iustified perfectly from all accusations that can be layd vnto him c. And though the Papistes make a light matter of this to beleue in Christ and when they heare vs say that fayth onely iustifieth they obiect to vs again and make it a small matter to be saued if fayth onely iustifie vs. Yet notwithstanding this fayth if it be well examined is such a thing that flesh and bloud is not able to attayne therto vnles Gods holy spirite froÌ„ aboue do draw him Moreouer besides this fayth many other thinges are incident also to the doctrine of our saluation Albeit as no causes therof but either as Sacramentes and seales of fayth or as declarations thereof or els as fruites effects
folowyng the same So Baptisme and the Supper of the Lord be as testimonies and profes that by our fayth only in Christ we are iustified that as our bodyes are washed by water and our life nourished by bread and wine so by the bloud of Christ our sinnes be purged and the hunger of our soules releued by the death of his body Upon the same fayth riseth also outward profession by mouth as a declaration thereof Other thinges also as fruites and effectes do follow after fayth as peace of conscience ioy in the holy Ghost inuocation patience charitie mercy iudgement sanctification For God for our fayth in Christ his sonne therfore geueth into our hartes his holy spirite of comfort of peace and sanctification whereby mans hart is moued to a godly disposition to feare God to seek him to call vpon him to trust vnto him to stick to him in all aduersities and persecutions to loue him for hys sake also to loue our brethren to haue mercy and compassion vpon them to visite them if they be in prison to breake bread to them if they be hungry and if they be burdened to ease them to clothe them if they be naked and to harbour them if they be houseles Mat. 25. with such other spirituall exercises of pietie and sanctification as these which therefore I call spirituall because they proceede of the holy spirite and law of God which is spirituall And thus haue ye a Catholicke Christian defined first after the rules of Rome and also after the rule of the Gospell Now conferre these Antitheses together and see whether of these is the truer christian the ceremonial man after the Church of Rome or the spirituall man with his fayth and other spirituall fruites of pietie following after the same And if ye say that ye mixt them both together spirituall thinges with your corporall ceremonies to that I aunswere agayne that as touching the end of remission of sinnes and saluation they ought in no case to be ioyned together because the meane cause of all our saluation and remission is onely spirituall and consisteth in fayth and in no other And therefore vpon the same cause I come to my question agayne as I began to aske whether the Religion of Christ be a mere spirituall religion and whether in the Religion of Rome as it is now is any thing but onely mere corporall thinges required to make a catholicke man And thus I leaue you to your aunswere IN turning ouer the first leafe of this booke which is pag. 2. col 1. and in the latter end of the same colume thou shalt finde gentle Reader the argument of Pighius Hosius wherein thus they argue That forsomuch as Christ must needes haue a catholicke Church euer continuing here in earth which all men may see wherunto all men ought to resort and seeing no other church hath endured continually from the Apostles visible here in earth but only the church of Rome they conclude therefore the Church onely of Rome to be the right Catholicke Church of Christ. c. In aunswering whereunto this is to be sayd that forsomuch as the medius terminus of this argument both in the Maior and Minor consisteth onely in the word visible and vnknowne if they meane by this word visible in the Maior that Christes Church must be seene here to all the world that all men may resort to it it is false Likewise if they meane by the same word visible in the Minor that no other Church hath bene seene and known to any but onely the Church of Rome they are likewise deceiued For the true Church of Christ neyther is so visible that all the worlde can see it but onelye they whiche haue spirituall eyes and bee members thereof nor yet so inuisible agayne but suche as be Gods elect and members therof doe see it and haue seen it though the worldly eyes of the most multitude cannot so doe c. Wherof read more in the protestation aboue prefixed to the church of England Foure considerations geuen out to Christian Protestantes professours of the Gospell with a briefe exhortation inducing to reformation of life ¶ The first consideration AS in the page before foure questions were moued to the Catholick Papists to answere them at theyr leysure so haue I here to the Christian Gospellers foure considerations likewise for them to muse vpon with speede conuenient THe first consideration is this euery good man well to weigh with himselfe the long tranquillitie the great plenty the peaceable libertie which the Lord of his mercy hath bestowed vpon this land during all the reigne hetherto of this our Souereigne and most happy Queene ELIZABETH in such sort as the like example of Gods aboundant mercies are not to be seene in any nation about vs so as we may well sing with the Psalme in the Churche Non fecit taliter omni nationâ— opes gloria suae non manifestauit eis first in hauing the true light of Gods gospel so shining among vs so publickly receiued so freely preached with such libertie of conscience without daunger professed hauing withall a Prince so vertuous a Queene so gratious geuen vnto vs of our owne natiue country bred and borne amongst vs so quietly gouerning vs so long lent vnto vs in such peace defending vs agaynst such as would els diuoure vs briefly what could we haue more at Gods hand if wee woulde wish or what els could we wish in this world that we haue not if this one thing lacked not grace to vse that well which we haue ¶ The second consideration AS these thinges first are to be considered concerning our selues so secondly let vs consider likewise the state and tymes of other our countrymen and blessed Martyrs afore past what stormes of persecutions they susteined what little rest they had with what enemies they were matched with what crosses pressed vnder what Princes vnder what Prelates they liued or rather dyed in the dayes of King Henry the 4. king Henry 5. King Henry 7. King Henry 8. Queene Mary c. vnder Boâ—er Bishoppe of London Gardiner Bishoppe of Winchester Cholmley Story Bishoppe Arundell Stokesley Courtney Warham At what time children were caused to set fire to their fathers The father adiured to accuse the sonne the wife to accuse the husband the husband the wife brother the sister sister the brother examples whereof are plenty in this booke to be seene pag. 774. ¶ The third consideration THirdly let vs call to mynd considering thus with our selues These good men and worthy Martyrs in those dangerous daies tastyng as they did the heauy hand of Gods sharpe correction beginning commonly with his owne house first if they were aliue now in these Alcion daies vnder the protection of such a peaceable prince O what thanks would they geue to God how happy would they count themselues hauing but halfe of that we haue with freedome onely of conscience and safetie of lyfe Or if in
he should be takeÌ„ for true Byshop whom the Clergy and people of Rome did chuse elect without any tarying for any authoritie of the Emperour of ConstaÌ„tinople or the Deputie of Italy so as the custome and fashion had euer bene before that day an 685. And here the Byshops began first to writhe out their elections and their neckes a litle from the Emperours subiection if it be so as the sayd Platina and Sabellicus after him reporteth But many coniectures there be not vnprobable rather to thinke this constitutioÌ„ of Constantine to be forged and vntrue First for that it is taken out of the Popes Bibliothecarie a suspected place and collected by the keeper and maister of the Popes Librarie a suspected author who whatsoeuer fayned writynges or Apocripha he could finde in the Popes chestes of Recordes makyng any thyng on his maisters side that he compiled together and therof both Platina Sabellicus Gratianus take most part of their reportes therefore may the more be suspected c. Secondly where Platina and Sabellicus say that Constantine moued with the holynes of Pope Benedict the first made that coÌ„stitutioÌ„ how seemeth that to staÌ„d with truth when both the Emperour was so farre of from him being at Constantinople also for that the sayd Pope raigned but x. monethes which was but a small tyme to make his holines knowen to the Emperour so farre of And giue he were so holy yet that holynes might rather be an occasioÌ„ for the Emperour so to confirme and maintaine the olde receaued maner of his institution then to alter it The third coniecture is this for that the sayd constitution was not obserued but shortly after by the sayd Benedict was broken in the election of Pope Conon And yet notwithstanding albeit the constitution were true yet the election there by was not takeÌ„ away from the people and limited to the Clergy onely and much lesse might be taken away froÌ„ the Clergie and be limited onely to the Cardinals without the consent of their Prince and ruler accordyng to their owne Rubrice in their Decrees where the Rubrice sayth De ordinatione Episcopi Nullus inuitis detur Episcopus cleri plebis ordinis consensus desiderium requiratur c. That is Let no Byshop be geuen to any people agaynst their wils but let the consent desire both of the Clergy and of the people and of the order be also required c. And in the same Dist. also cap. SacroruÌ„ we read the same libertie interest to be graunted by Carolus Magnus and Ludouicus his sonne not to a few Cardinals onely but to the order as well of the Clergy as of the people to chuse not onely the Bishop of Rome but any other Bishop within their owne Diocesse whatsoeuer and to the Monkes likewise to chuse their owne Abbot settyng aside all respect of persons and giftes onely for the worthynes of life and gift of wisedome so as might be most profitable for doctrine and exaÌ„ple vnto the flocke c. And this continued till the tyme of the foresayd Carolus Magnus and Ludouicus his sonne an 810. of the which two Carolus the father receaued expresly of Pope Adâ—â—â— â—he first full iurisdiction and power to elect ordeine the Bishop of Rome like as pope Leo the ix did also to Ottho â—he first Germain Emperour an 961. The other that is Ludouicus sonne to the foresayd Charles is sayd to renouÌ„ce agayne and surrender from him selfe and his successours vnto pope Paschalis and the Romaines the right and interest of chusing the Romane Bishop and moreouer to giue and graunt to the sayd Paschalis the full possession of the Citie of Rome the whole territorie to the same belongyng An. 821. as appeareth by the decree Ego Ludouicus Dist. 63. But admit that fayned decree to be vnfaynedly true as it may wel be suspected for many causes as proceedyng out of the same fouÌ„taine with the coÌ„stitution of Constantine afore mentioned that is from the maister of the Popes Library of whoÌ„ both Gratianus Volateran by their owne confession take their grounde yet the same decree doth not so geue away the freedome of that election that he limiteth it onely to the Cardinals but also requireth the whole coÌ„sent of the Romaines neither doth he simplely absolutely geue the same but with coÌ„ditioÌ„ so that Omnes Romani vno consilio vna concordia sine aliqua promissione ad pontificatus ordinem eligerent that is whoÌ„ as all the Romaines with one counsaile with one accord without any promise of their voyces grauÌ„ted before shall chuse to be Byshop of Rome And moreouer in the same Decree is required that at the consecration of the same Bishop messengers should be directed incoÌ„tinent to the FreÌ„ch kyng concernyng the same Furthermore neither yet did the same decree albeit it were true long continue For although Pope Stephen the fourth and pope Paschalis the first in Ludouicus time were impapaced thorough discord without election of the Emperour yet they were fayne by message to send their purgation to him of their election And after that in the tyme of Eugenius the ij which succceded next to Paschalis Lotharius sonne of Ludouicus and Emperour with his father came to Rome and there appointed lawes magistrates ouer the Citie Whereby may appeare the donation of Ludouike in geuyng away the Citie of Rome to the Pope to be fayned And after Eugenius pope Gregory the iiij who followyng within a yeare after Eugenius durst not take his election without the consent and confirmation of the sayd Emperour Ludouicus And so in like maner his successours pope Sergius the ij Pope Leo the iiij pope Nicolas the first and so orderly in a long tract of tyme from the foresayd Nicolas the first to Pope Nicolas the ij an 1061. which Nicolas in his Decree beginnyng In nomine Domini Dist. 23. ordained also the same so that in the election of the Bisâ—ops of Rome commonly the consent of the Emperour and the people with the Clergy of Rome was not lackyng After which Nicolas came Alexander the 2. and wicked HildebraÌ„d which Alexander being first elected without the Emperors will and consent afterward repenting the same openly in his preaching to the people declared that he would no longer sit in the Apostolique sea vnlesse he were by the emperor confirmed Wherfore he was greatly rebuked and cast into prison by Hildebrand and so deposed Then Hildebrand and his folowers so ordred the matter of this election that first the Emperor then the lay people after that the Clergie also began to be excluded And so the election by litle little was reduced into the handes of a few Cardinals coÌ„trary to all ancieÌ„t order where euer since it hath remained And like as in elections so also in power iudiciarie in deciding and determinyng of causes of fayth and of Ecclesiasticall discipline the state of the
Church of Rome now beyng hath no coÌ„formitie with the old Romane Churche heretofore For then Byshops debated all causes of fayth onely by the Scriptures and other questions of Ecclesiasticall discipline they determined by the CanoÌ„s not of the Pope but of the Church such as were decreed by the auncient Councels as writeth Greg. Turonensis in Francorum historia Where as now both the rule of scripture sanctions of the old Councels set aside all thynges for the most part are decided by certaine new decretall or rather extradecrâ—tall extrauagant constitutions in the Popes Canon law compiled and in his Consistories practised And where as the old ordinaunce and disposition as well of the common law as of the sacred CouÌ„cels and institution of auncient fathers haue geuen to Byshops other prelates also to patrons and donors of Ecclesiastical benefices euery one within his owne precinct and dominion also to cathedrall Churches and other to haue their free elections to prosecute the same in full effect ordryng and disposing promotions collatioÌ„s prouisions dispositions of prelacies dignities and all other Ecclesiasticall benefices whatsoeuer after their owne arbitremeÌ„t as appeareth by the first generall Councell of Fraunce 16. q 7. cap. Omnes Basilicae by the first generall Councell of Nice cap 6. Also by the generall Councell of Antioche cap. 9. and is to be seene in the Popes Decrees 9. q. 3. Per singulas And also beside these auncient decrees the same is confirmed agayne in more latter yeares by Ludouicus the ninth French kyng in his constitution called Pragmatica sanctio made and prouided by full Parliament agaynst the popes exactions An. 1228. in these wordes as folow Item exactionâ—s onera grauissima pecuniarum per curiam Romanam Ecclesiae regni nostri impositas vel imposita quibus regnum miserabiliter de pauperatum existit siue etiam imponendas vel imponenda leuari aut colligi nullatenus volumus nisi duntaxat pro rationabili pia vrgentissima causa vel ineuitabili necessitate ac etiam de expresso spontaneo iussu nostro ipsius Ecclesiae regni nostri c. that is Item all exactions importable burdens of money which the Court of Rome hath layd vpon the Church of our kingdome whereby the said our kingdome hath bene miserably hetherto impouerished or hereafter shall impose or lay vpon vs we vtterly discharge and forbyd to be leuied or collected hereafter for any maner of cause vnlesse there come some reasonable godly most vrgent ineuitable necessitie that also not to be done without the expresse voluntary commaundement of vs of the Church of the same our foresayd kingdome c. Now contrary and agaynst to these so manifest expresse decrementes of generall Councels constitutions Synodall this latter Church of Rome of late presuÌ„ption degeneratyng froÌ„ all the steppes of their elders haue taken vpon them a singular iurisdiction by them selues for their owne aduauntage to entermedle in disposing traÌ„sposing Churches Colledges Monasteries with the collations exemptions elections goodes landes to the same belongyng by reason and exaÌ„ple wherof haue come in these impropriations first fruites reseruations of benefices to the miserable dispoyling of Parishes horrible decay of Christen fayth which thynges amoÌ„g the old Romaine elders were neuer knoweÌ„ For so much then did it lacke that due necessities were pluckt froÌ„ the Church that Emperours Kyngs Princes plucking froÌ„ their owne rather did cumulate the Church with superfluities Agayne when such goodes were geuen to the Church by those auncetors they were neither so geuen nor yet taken to serue the priuate vse of certaine churchmen takyng no paynes therein but rather to serue the publique subueÌ„tioÌ„ of the needy as is coÌ„teined in the canonicall institutioÌ„s by the Emperour Ludouicus Pius set forth An. 830. The wordes be these Res Ecclesiae vota sunt fidelium pretia peccatorum patrimonia pauperum that is The goods of the church be the vowes and bequestes of the faythfull prices to raunsome such as be in captiuitie or prison and patrimonies to succour them with hospitalitie that be needy Wherunto agreeth also the testimony of Prosper whose wordes be these Viros sanctos ecclesiae non vendicasâ—e vt proprias sed vt commendatas pauperibus diuisisse that is good men tooke the goodes of the church not as their own but distributed theÌ„ as geueÌ„ bequeathed to the poore And sayth moreouer Quod habet Ecclesia cum omnibus nihil habentibus habet commune that is Whatsoeuer the church hath it hath it common with all such as haue nothyng c. Adde to these the worthy testimony of S. August ad Bonif Si autem priuatim quae nobis sufficiant possidemus noÌ„ sunt illa nostra sed pauperum quorum procurationem quodammodo gerimus non proprietatem nobis vsurpatione damnabili vendicamus c. Likewise vowsons and pluralities of benefices were thyngs then as much vnknowen as now they are pernitious to the church taking away all free election of ministers from the flocke of Christ. All which inconueniences as they first came and crept in chiefly by the pretensed authoritie iurisdiction abused in this latter church of Rome so it can not be denyed but the sayd latter church of Rome hath taken and attributed to it selfe much more theÌ„ either the limites of Gods word do geue or standeth with the example of the old Romane church in these three thynges especiall Whereof as mentioÌ„ is touched before so briefly I will recapitulate the same The first is in this that whatsoeuer the Scripture geueth and referreth either to the whole church vniuersally or to euery particular church seuerally this church now of Rome doth arrogate to it selfe absolutely and onely both doyng iniury to other churches also abusing the Scriptures of God For albeit the Scripture doth geue authoritie to binde and loose it limitteth it neither to person nor place that is neither to the Citie of Rome onely more theÌ„ to other Cities nor to the sea of Peter more theÌ„ to other Apostles but geueth it clearely to the Church wherof Peter did beare the figure so that where soeuer the true Church of Christ is there is annexed power to bynde loose geuen and taken meerly as from Christ and not mediatly by the Pope or Byshop of Peters sea The second poynt wherein this present Churche of Rome abuseth his iurisdiction contrary to Scripture and steps of the old Romane Church is this for that it extendeth his authoritie farther and more amply theÌ„ either the warrant of the word or example of time will giue For although the Churche of Rome hath as other particular churches haue authoritie to binde and absolue yet it hath no such authoritie to absolue subiectes froÌ„ their othe subiection and loyaltie to their rulers Magistrates to dispeÌ„se with periury to denounce
properly appertain briefly with this one short distinction I answer these all such other like places where S. Peter with his successours are called head of the church chiefe of Bishops Prince of the Apostles c. In which places this worde head chiefe and Prince of the Apostles may be taken two maner of waies to note either dominiō or els commendation For so we read sometime Caput and princeps to be wordes not of authoritie but of excellencie wherby is declared the chiefest and worthiest part among many parts and not possessour and gouernour of the whole Like as in the person of mā the hed is the principal part of the whole body being endued with reason furnished with most excellēt senses by the which the whole body of mā is directed so thereof is deriued by a metaphor to what man or thing soeuer nature or condition hath giuen the greatest excellēcie of gifts and properties aboue other partes or mēbers the same societie to be called of the said parties Caput or Princeps head or Prince And yet the same head or Prince so called hath not alwayes dominion or iurisdictiō of the rest So we call in our vulgar speach the head or chiefe men of the parish who for their riches wisdom or place are most specially noted After like phrase of speach we call the head man of the Inquest him that hath the first place And yet neither they nor these haue any dominion or iurisdiction vpon the residue In a schoole the chiefest Scholer in learning is not therefore the maister or gouernour of his fellowes Neither hath M. Cicero any title thereby to claime subiection and seruice of all other Oratours because he is named Princeps eloquentiae and goeth before them in that kind of phrase The same Cicero Lib. 1. offic calleth Cratippū principem huius aetatis Philosophorum as Homerus also may be called Poetarum Princeps And yet neither Philosophers to Cratippus nor Poetes to Homere owe anye thing els but onely fame and praise And what if S. Peter the blessed Apostle be called and counted of the old auncient Doctours as head and Prince of the Apostles which is as much as Coryphaeus Apostolorum for his excellent faith for his deuine confession singular affection to the Lorde Iesus yet what Interest or charge either hath he to chalenge ouer the Apostles or the Pope after him ouer all other bishops the whole church of Christ although the Pope haue the like excellencie of Christes faith which Peter had as would God he had As concerning these allegations therfore out of the Doctors two thinges are to be obserued First that neither these names and titles though they be geuen to Peter doe geue him any state or dominion aboue other Apostles nor yet the succession of him doth further any whit this celsitude and regalitie of the Pope to aduance him aboue his fellow Archbishops as he now doth And if our aduersaries would needs prouoke vs to the numbring of testimonies deuiding the house speaking of the writers and Counsels of the Primitiue age for these aforesaid testimonies alleaged on their side I could on the contrary part recite out of the witnesse of Doctours out of the examples of Councels practises of Emperors no lesse then 60. voices much more repugnant against their assertion then there is for the Pope The tractation wherof for this present I do refer either to them that haue more laisure at this time to discourse them or els omit it to an other time if the good pleasure of the Lord shall be to graunt me further laisure in an other Booke to intreat thereof at large in such order as if the Lord so graunt shal appeare sufficient matter to proue by the Doctors general Councels examples and histories of time that the Bishops of Rome during the first 500. yeres after Christ although for the greatnes of the Empire were somewhat more magnified then the other and therfore were sought of many and were flattred of some and they themselues diuers did set forth themselues more then they should yet by the commō consent of churches were stopped of their purpose so that by the consension of the most part within the compasse of that age the Bishops of Rome had not this regall state of title iurisdiction and fulnes of power which now they vsurpe but were taken as Archbishops of equal honour of equal merite with other Archbishops rulers of the church And if any preferment was giuen vnto them some thing aboue the rest yet neither was it so giuen of all nor of the most part secondly neither was it so giuen of them for any such necessitie of Gods worde aut iure aliquo diuino as which did so bind them thereunto nor yet so much for the respect of Peter his succession as for certaine other causes and respects as may be gathered to the number of 13. Of which the first is the greatnesse of the citie and Monarchie of Rome The second is the authoritie of the Emperor Constantine the great first of the Emperors conuerted to the faith and ruling in the same citie by whom the vniuersal libertie of the church was first promooted and the causes of the bishops being then at variance were committed partly to the bishop of Rome partly to other bishops nere by to be decided as appeareth Euseb. lib. 10. cap. 5. The third was the Councel of Nice which confirmed the preeminence of that church to haue the ouersight of the churches bordering about it The fourth cause of aduauncing the church of Rome was the vnquiet state of the Greek church much troubled in those dayes with sects factions and dissentions wherof we may read Socrat. lib. 2. cap 15. Sozom. lib. 3. cap. 8. The fift when Synodes were called by other Metropolitanes then if it chanced the bishops of Rome to be absent and their sentence being absent to be required by the occasion therof they began at length to take their sentence for a Canon or rule Ecclesiasticall thereby to refuse other Synodes where their decree or sentēce was not required An other cause was that when any common matter was in hand in other places whatsoeuer was done commonly the maner was to write to the Romaine bishop for his approbatiō in the same for publike vnitie and consent to be had in Christes church as appeareth Lib. 10. Epist. 78. Ambrosij ad Theophilum Item for that the testimonie somtimes of the Romain bishop was woont in those dayes also to be desired for admitting teachers and bishops in other churches whereof we haue example in Socrat lib. 4. cap. 37. Moreouer this was a great setting vp of that church when as their sentence not only was required but also receiued diuers times of other bishops And when Bishops of other prouinces were at any dissention among thēselues they of their owne accord appealed to the bishop of Rome desiring him to
seconde point consisteth in preaching and expressing the glorious and triumphant Maiestie of Christ Iesus the sonne of God and the excellency of his glory who being once dead in the infirmitie of flesh rose againe wyth power ascending vp with maiestie hath led away captiuitie captiue Eph. 4. sitteth and reigneth in glory on the right hand of God in heauenly thinges aboue all principates and potestates powers and dominations aboue euery name that is named not only in this world but also in the world to come Ephe. 1. In whose name euery knee hath to bende both in heauen and in earth and vnder the earth and euery tongue to confesse our Lord Christ Iesus to be of the glory of God the Fathee Phil. 2. In whome and by whome all things are made both in heauen and in earth things visible inuisible whether they be thrones or dominations or principates or potestats al are by him and for him created and he is before all all thinges consist in him who is the head of his body the Churche the beginning and first borne from the dead in whome dwelleth all fulnes Col. 1. To whome the Father hath giuen all iudgement and iudgeth no man himselfe any more Ioh. 5. To whom the Father hath giuen all things to his hands Iohn 13. To whome the father hath giuen power of all flesh Iohn 17. To whome all power is giuen in heauen and in earth Math. vlt. In whome be all the promises of God Est. Amen 2. Cor. 1. 3. Thirdly he declareth the vertue of his Crosse Passion and that what exceeding benefites proceede to vs by the same By whose bloud we haue redemption remission of our sinnes Ephes. 1. By whose strypes we are made whole Eay 53. By whose Crosse all thinges are pacified both in heauen and in earth Col. 1. By whose death wee are reconciled Ro. 5. Who hath destroied death brought life to light 1. Timot. 1. Who by death hath destroyed him which had the power of death that is the diuell and hath deliuered them which liued vnder feare of death all theyr life in bondage Heb. 2. By whose obedience we are made iust by whose righteousnes we are iustified to life Rom. 5. By whose curse wee are blessed and deliuered from the malediction of the law Gala. 8. By whose bloud we that once were farre of are made neere vnto God Ephes. 5. Who in one body hath reconciled both Iewes Gentiles vnto God Eph. 2. Who by his flesh hath taken away the diuision and separation betweene God and vs abolishing the law which was set against vs in preceptes decrees Ephes. 2. Who is our peace our aduocate and propitiatiō for the sinnes of the whole worlde 1. Iohn 2. Who was made accursed sinne for vs that we might be the righteousnes of God in him 2. Cor. 5. Who is made of God for vs our wisedome and righteousnes sanctification and redemption 1. Cor 1. By whom we haue boldnes and entraunce with all confidence through faith in him Ephes. 3. Who forgiueth all our sinnes and hath torne a peeces the obligation or handwriting which was against vs in the law of commaundements and hath crucified it vpon the Crosse vtterly hath dispatched and abolished the same and hath spoled principates and potestates as in an open shew of conquest triumphing ouer them openly in himselfe Col. 2. Who iustifieth the wicked by faith Ro. 4. In whom we are made full and complete Col. 2. c. 4. The fourth branch is to teach and informe vs to whō these benefites of Christes Passion and victory do apperteine by what meanes the same is applied redoundeth vnto vs which meanes is onely one that is onely faith in Christ Iesu and no other thing Which faith it pleaseth almightie God to accept for righteousnes And this righteousnes it is which onely standeth before God and none other as we are plainly taught by the Scriptures and especially by the doctrine of S. Paule Which righteousnes thus rising of faith in Christ. S. Paule calleth the righteousnes of God where he speaketh of himselfe vtterly refuseth the other righteousnes which is of the lawe that the might be found in him not hauing his own righteousnes which is of the law but the righteousnes of Christ which is of faith Phil. 3. Againe the saide Apostle writing of the Iewes which sought for righteousnes and found it not and also of the Gentiles which sought not for it and yet found it sheweth the reason why because saith he the one sought it as by workes and the lawe and came not to it who not knowing the righteousnes of God and seking to set vp their owne righteousnes did not submit themselues to the righteousnes whiche is of God The other which were the Gentiles and sought not for it obteined righteousnes that righteousnes which is of faith c. Ro. 9. Also in an other place Saint Paule in the same Epistle writing of this righteousnes which commeth of faith calleth it the righteousnes of God in these wordes Whome God saith he hath set vp for a propitiatiō by faith in his bloud whereby to make manifest the righteousnes which is of himselfe in tollerating our sinnes c. Rom. 3. By the which righteousnes it is euident that S. Paule meaneth the righteousnes of faith which almightie God nowe reuealeth maketh manifest by preaching of the Gospell Wilt thou see yet more plainely this righteousnes of God howe it is taken in S. Paule for the righteousnes of faith therefore is called the righteousnes of God because it is imputed onely of God to fayth and not deserued of man In the same Epistle to the Romanes and in the 3. chap. aforesayd his wordes be manifest The righteousnes of God sayth he is by faith of Iesus Christ in all and vpon al that doe beleue c. Wherfore whosoeuer studieth to be accepted with God and to be found righteous in his light let him learne diligently by the doctrine of S. Paule to make a difference a separation as farre as from heauen and earth betwene these two that is betweene the righteousnes of workes righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but onely faith apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by faith And as the mortall body without bodely sustenance of bread drinke can not but perishe so the spiritual soule of man hath no other refreshing but only by faith in the body and bloude of Christ whereby to be saued With this faith the Idolatrous Gentiles apprehēded Iesus Christ and receaued therby righteousnes Cornelius the first Baptised Ramane so sooone as he
are vnprofitable seruants ye haue done but what your bound duety was to doe Luc. 17. Againe here also is to be vnderstand that where such rewardes be ascribed vnto mens deedes it is not for the worthines of the deede it selfe but for the faith of the dooer which faith maketh the worke to bee good in Gods sight for els if an infidell should do the same worke that the christian doth it were nothing but meere sinne before god In that therefore the christian mans worke is accepted be it neuer so small as to giue a cup of cold water the same is onely for his fayth sake that doth it and not for the worke which is done Whereby againe we may learne how faith onely doth iustifie a man and that three maner of wayes First it iustifieth the person in making him accepted and the child of God by regeneration before he begin to doe any good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenes of the same Thirdly it iustiâ—ieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same workes to be good and acceptable in the sight of God which otherwise were impure and execrable in his sight The office therfore of faith and works is diners and must not be coÌ„founded Faith first goeth before and regenerateth a man to God iustifieth him in the sight of god both in couering his yll deedes and in making his good deedes acceptable to God clyming vp to heauen there wrastling with God and his iudgement for righteousnes for saluation and for euerlastins life Workes and charitie folow faith and are exercised here vpon the earth glorieth onely before man but not before God in shewing foorth obedience both to God to man Further then this our good works doe not reach nor haue any thing to doe in the iudgement of God touching saluation I speake of our good workes as S. Paule speaketh Rom. 7. as they be ours imperfect For els if our workes could be perfect according to the perfection of the lawe as Christ wrought them in the perfection of his flesh that is if we could perfect them as it is sayd Qui fecerit ea viuet in eis But now seeing the imbecilitie of our flesh cannot atteine thereto it foloweth thereof that all glory of iustifying is taken from workes and transferred onely to faith And thus much concerning the principall contents of S. Paules doctrine Wherein the Church of the auncient Romanes first was grounded planted and so continued in the same or at least did not much alter during the prymityue state of the Church Likewise the same forme of doctrine the latter Romanes also that followed shoulde haue mainteined and not haue fallen away for any mans preaching but hold him accursed yea if he were any Apostle or an Angell from heauen teaching any other doctrine besides that institution which they haue receaued Gal. 1 for so were they warned before by the Apostle S Paule to doe And yet notwithstanding all this forewarning diligent instruction of this blessed Apostle of the Gentiles what a defection of faith is fallen among the Gentiles especially among the Romanes whereof the sayde Apostle also foretold them so long before forepropheciyng That the day of the Lord shall not come except there come a defectioÌ„ before and that the man of sinne should be reuealed the proude aduersary of God c. Thei 2 meaning no doubt by this defection a departing and a falling from that faith which the holy ghost had then planted by his ministery among the Gentiles As we see it now come to passe in the Church of Rome Which Church is so gone from the faith that S. Paule taught that if he were now aliue and saw these decrees and decretals of the Bishop of Rome these heapes of ceremonies traditions these masse bokes these Portuses these Festiuals and Legendes these Processionals Dymmes and Sequences these Beades and Graduals the maner of their inuocation their Canons Censures latter Councels such swarmes of superstitious Monkes and Friers such sectes of so many dyuers religions the Testament of S. Fraunces the rule of S. Benedict of S Brigit of S. Anthony c. the intricate subtelâ—ies labyrynthes of the scholemen the infinite cases and distinctioÌ„s of the Canonistes the Sermons in Churches the assertions in schooles the glory of the Pope the pride of the clergie the cruelty of persecuting Prelates with their officials and promotors he woulde saye this were not a defection but rather a plaine destruccion and ruine of fayth neyther that this were any true Church of Christ but a newe found Religion or paganisme rather brought in vnder the shadow of Christianity wherin remaineth almost no thing els but the name onely of Christ and the outwarde forme of hys religion the true vayne and effect whereof is vtterly decayed as to them which list to examine all the parts of this new Romish religion may some appeare For saue onely that they pretend the solemne forme and wordes of the Crede and are Baptised confessing the name of the father the sonne holy ghost As touching all other points and true sincerity of the Christian faith which they outwardly professe they are vtterly degenerated from that which S. Paule the word of God first had taught them First they coÌ„fesse the father in word but his will in his word expresed they renounce his grace they acknowledg not his benefits and promisses giuen vnto vs in his sonne they receaue not the vigor of his law they feele not the terrour of his iudgements earnestly they feare not his commaundementes they obserue by the traditions and commaundements of their owne Likewise the name of Christ his sonne in worde they confesse but his office indede they deface and deminish his glory they seeke not but vnder his name they do seke their owne the power of his bloud and passion they know not or els dissemble it who neither they admit to be the head of his Church alone nor sauiour alone nor only to be our patrone aduocate but match with him our Lady and other patrons so that euery Parish almost in christendome hath his peculiar patrone besides Christ to hold by In like maner they confesse the name of the holy Ghost But God himselfe knoweth how farre they are from the comfort knowledge and tast of the holy ghost as wel may appeare by their councels by their expounding of Scripture by their superstitious ceremonies by their outward worshipping and Idolatrous inuocation to stockes and stones and dead creatures by their scrupulous obseruatioÌ„ of dayes tunes places numbers gestures And no lesse also by their doctrine which defraudeth the poore harts of simple Christians of their due consolation ioy and liberty in the holy Ghost kepeth them still in a seruile bondage and a doubtfull incertainty of their
Popes pardons c. So that Christs sacrifice stripes and sufferyng by this teaching doth not heale vs nor is not beneficiall to vs though we beleeue neuer so well vnles wee adde also these workes and merites aboue recited Which if it be true then is it false that Esay the prophet doth promise chap. 53. In his stripes all we are made hole c. This errour and heresie of the Church of Rome though it serue at fyrst sight to the naturall reason of man to be out of small importaunce yet if it be earnestly considered it is in very deede the most pernicious heresie that euer almost crept into the Church vpon the which as the onely foundation all or the most part of all the errours absurdities and inconueniences of the Popes Church are grounded For this being once admitted that a man is not iustified by his fayth in Christ alone but that other meanes must be sought by our owne working and merites to apply the merites of Christes PassioÌ„ vnto vs then is there neither any certeinty left of our saluation nor end in setting vp newe meanes and merites of our owne deuising for remission of sinnes Neyther hath there beene any heresye that eyther hath rebelled more presumptuously against the high Maiestie of God the Father nor more perniciously hath iniuried the soules of the simple then this doctrine First of all it subuerteth the will and testament of God For where almighty God of mercy hath giuen vs his son to dye for vs and with him hath giuen out his full promise that whosoeuer beleeueth vpoÌ„ him should be saued by their fayth assigneth none other condition either of the lawe or any works but onely of fayth to be the meanes betweene his sonne and vs these men take vpon them to alter this testament that God hath set and adioyne other conditions which the Lord in his word neuer appointed nor knew To whom the wordes of Hierome may be well applyed vpon the Epistle to the Gal. speaking of such Qui de Euangelio Christi faciunt hominis Euangelium vel quod peius est Diaboli c. That is Which make of the Gospell of Christ the Gospell of men or rather the Gospell of the deuil c. Secondly whereas the Christian reader in the Gospell reading of the great grace and swete promises of god gyuen to mankinde in Christ his sonne might thereby take much comfort of soule and be at rest and peace with the Lorde his God commeth in the pestiferous doctrine of these heretikes wherewyth they obscure this free grace of God to choake the sweete comforts of man in the holy Ghost and oppresse Christen libertie and bring our spirituall into bondage Thirdly as in this their impious doctrine they shew themselues manifest enimies to Gods grace so are they no lesse iniurious to Christen men whom they leaue in a doubtfull distrust of Gods fauour and of their saluation contrary to the worde and will of God and right institutioÌ„ of the Apostolicke doctrine And wheras our new schoolemen of late to mayntaine the sayde wicked point of doctrine doe obiect vnto vs that wee rather leaue mens consciences vncertaine for so much as if lyfe saye they were not a due rewarde it were vncerteine And nowe for somuch as due debt is certaine and mercy or fauour is vncerteine therefore say they we leauing mens consciences to the mercy of God doe leaue them in a doubtfull vncerteintie of their saluation To this I aunswere that due debt if it be proued by the law duely deserued it must be certeine But if the lawe shall prooue it vnperfect or vnsufficiently due then is it not certeine neither can there be any thing duely claymed Nowe as touching mercye so long as it remaineth secret in the Princes wyll and not knowne to his subiectes so long it is vncerteine But when this mercy shall be openly published by proclamation ratified by promise conferred by will and TestameÌ„t established in bloude and sealed wyth Sacraments then this mercy remayneth no more doubtful but ought firmely to be beleued of euery true faythfull subiect And therefore Saint Paule to establish our harts in this assuraunce and so aunswere to this doubte in his Epistle to the Romaines doth teach vs saying And therefore of fayth that after grace the promise might be firme sure to the whole seede of Abraham c. Rom. 4. Meanyng hereby that workes haue nothing to doe in this case of Iustifying and noteth the reason why For then our saluation should stande in a doubtfull wauering because in working we are neuer certeine whether our desertes be perfect and sufficient in Gods iudgement or no. And therefore sayeth Saint Paule to the intent our saluation should be out of all doubt and certeine it standeth not of workes in deseruing but of fayth in apprehending and of Gods free grace in promising Fourthly as in this their sinister doctryne they break this principle of Christian Religion which sayth that a man is iustified by fayth wythout workes so agayne it breaketh an other principle aboue rehearsed For this rule beyng graunted that nothing is to be added to gods word nor taken from it then haue these men done wickedly in adding as they doe to Gods worde For where the word of god lymiteth to our iustification no coÌ„dition but fayth Beleeue sayth he in the Lorde Iesu and thou shalt be saued and thy whole house c. Act. 16. these Iusticiaries doe adde thereto dyuers and sondry other conditions besides and such as the worde also precisely excludeth as hope charitie the sacrifice of their Masse the work of the Priest Ex opere operato auricular confession satisfaction meritorious deedes c. And thus much concerning the doctrine of fayth and iustification Whereby it may appeare to what horrible blindnes and blasphemie the Church of Rome is now fallen where this kinde of doctrine is not only suffered but also publikely professed which speaking against fayth thus blasphemously dare say Fides illa qua quis firmiter credit certo statuit propter Christum sibi remissa esse peccata seseque possessurum vitam aeternam non sides est sed temeritas non spiritus sancti persuasio sed humanae audaciae presumptio That is That fayth wherewith a man firmely beleueth and certeinely assureth himselfe that for Christes sake his sinnes be forgyuen him and that he shall possesse eternal life is not faith but rashnes not the perswasion of the holy Ghost but presumption of a mans boldnes ¶ Of workes and the law AS touching the doctrine of good workes and the lawe what the teaching of Saint Paule was to the Romanes yee hearde before Who although hee excludeth good workes from the office of Iustifying yet excludeth he them not from the practise and câ—â—uersation of Christen life but most earnestly calleth vpon all faythfull beleeuers in Christ to walke
the lawe I meane must ende and Christ reigne For both these Christ and the lawe grace and malediction can not reigne and gouerne together But Christ the Sonne of God which once dyed can die no more but must reigne for euer Wherefore the lawe with his strēgth styng and curse must needes cease and haue an end And this is it that S. Paule speaking of the tryumph of Christ saieth that he ascendyng vp led away captiuitie captiue hath set man at lyberty not at libertie to liue as flesh listeth neither hath freed him from the vse exercyse of the law but from the dominion and power of the lawe so that there is nowe no condemnation to them that bee in Christ Iesu which walke not after the flesh c. Romaines 8 And in an other place Saint Paule speaking of the same power and dominion of the lawe sayth that Christ hath taken the oblygation written against vs in decrees and hath nayled it vpon the Crosse tryumphing ouer all c. so that as the kyngdome of Christ fyrst began vpon the Crosse euen so vpon the same Crosse and at the same time the kingdome of the lawe expired and the malediction of the lawe was so crucified vpon the Crosse that it shall neuer ryse agayne to haue any power agaynst them that be in Christ Iesu. For lyke as if a woman be discharged from her first husband being dead hath maryed an other man the first husbande hath no more power ouer her euen so we nowe beyng espoused vnto Christ our seconde husbande are discharged vtterly from our first husbād the law as S. Paule in an other place sayth are no more vnder the law that is vnder the dominion malediction of the lawe but vnder grace that is vnder perpetual remission of al sinnes cōmitted not only before our Baptisme but as well also after Baptisme and duryng all our lyfe long For therein properly consisteth the grace of God in not imputyng sinne vnto vs so often as the repenting sinner rising vp by fayth flyeth vnto Christ and apprehendeth Gods mercy and remission promised in him according to the testimonie both of the Psalme Blessed is the man to whome the Lord imputeth no sinne c. also of all the Prophets which as Saint Peter saith giue recorde to him that through his name all that beleeue in him shall receaue remission of their sinnes c. Actes 10. Which being so as it can not be denied then what needeth these priuate and extraordinary remissions to be brought into the Church by eare confession by meritorious deedes and by the Popes pardons for if there be no condemnation but by the law and if this law it selfe be captiued crucified abolished and departed which was the first husbande what condēnation thē can there be to thē that be in Christ Iesu or by whome should it come If there be no condemnation but a free and generall deliueraunce for all men once gotten by the victorie of Christ from the penalty of the lawe what nedeth thē any particular remission of sinnes at sondry tymes to be sought at the Priestes handes or the Popes pardons He that hath a generall pardon needeth no particular If remedy for sinne be generall and perpetuall once gotten for euer to all them that be in Christ Iesu what needeth any other remedy by auricular confession If it be not generall and perpetuall howe then is it true that Saint Paule sayth the lawe is crucified and condemnation abolished or howe standeth redemption perpetuall and generall if remission be not generall For what is redemption els but remission of sinnes or sinnes bought out or what is els to kill the lawe but to discharge vs from condemnation for euer He that deliuereth his friende for a time out of his enimies hande doth him a pleasure but he that killeth the enimie once out of the way giueth perpetuall safety So if remission of sinnes by Christ were for some sinnes and not for all the lawe then must needes liue still But nowe the kylling and crucifying of the law importeth full remission to be absolute and our safety to be perpetuall But here percase will be obiected of some how standeth remission of sinnes certeine and perpetuall seeyng newe offences being daily committed doe daily require newe remission Hereto I aunswere albeit sinnes doe daily growe whereby wee haue neede dailie to desire God to forgiue vs our trespasses c. yet notwithstanding the cause of our remission standeth euer one and perpetuall neither is the same to be repeted any more nor any other cause to be sought besides that alone This cause is the sacrificed body of Christ once vpon the Crosse for all sinnes that either haue or shall be committed Beside this cause there is no other neither confession nor mens pardons that remitteth sinnes Furthermore as the cause is one and euer perpetuall which worketh remission of sinnes vnto vs so is the promise of God euer one once made and standeth perpetuall that offereth the same to the faith of the repenting sinner And because the sayde promise of God is alwayes sure and can not fayle which offereth remission to all them that beleeue in Christ being limited neyther to time nor number therefore we may boldely conclude that what time soeuer a repenting synner beleeueth and by fayth applyeth to him the sacrifice of Christ he hath by Gods owne promise remission of his sinnes whether they were done before or after Baptisme And moreouer for so much as the said promise of God offereth remission to the repentaunt synner by no other meanes nor condition but onely one that is by fayth in Christ therefore excluding all other meanes and conditions of mans working we say that what repenting sinner soeuer beleeueth in Christ hath already in him selfe and needeth not to seeke to any Priest perpetuall assuraunce of remission not for this time or that time onely but for euer and a day For the promise fayth not he that beleeueth in Christ shall be pardoned this tyme so he sinne no more neyther doth it say that the law is stayde or the sentence repriued but sayth playnely that the law with her condemnation and sentence her selfe is condemned and hanged vp and shall neuer ryse agayne to them that be in Christ Iesu and promiseth indeterminatelye without limitation remission of sinnes to all that beleeue in his name c Actes 10. and likewise in an other place the Scripture speaking absolutely saith Sinne shall not preuayle ouer you addeth the reason why saying Because ye are not vnder the law but vnder grace Rom. 6. Adding this lesson withall as it followeth in the same place not that sinners shoulde sinne more therefore because they are vnder grace but onely that weake infirmities myght be releeued broken consciences comforted and repenting sinners holpen from desperation to the prayse of Gods glory For as God forgiueth
not synners because they should sinne so neither doth infirmitie of falling diminish the grace of Christ but rather doth illustrate the same as it is written My strength is made perfect in infirmitie 2. Cor. 12. and againe Where sinne aboundeth there superaboundeth also grace In remission of synnes therefore these foure thinges must concurre together the cause that worketh which is the sacrifice of Christes body 2. the promise that offereth 3. fayth that apprehendeth 4. the repenting sinner that receaueth And although sinnes daily do grow which daily prouoke vs to craue remission yet as touching the cause that worketh remission of our daily sinnes the meanes which apprehendeth and applieth the sayd cause vnto vs they remayne alwaies one perpetuall besides which no other cause nor meanes is to be sought of man So that to them that be repenting sinners be in Christ Iesu there is no law to condemne them though they haue deserued condemnation but they are vnder a perpetual kingdome and a heauen full of grace and remission to couer their sins and not to impute their iniquities through the promise of God in Christ Iesu our Lord. And therefore wicked and impious is the doctrine of them fyrst which seeke any other cause of remission then onely the bloud of our Sauiour Secondly which assigne any other meanes to apply the bloudsheding of Christ vnto vs besides onely faith Thirdly and especially which so limite and restraine the eternall priuiledge of Christs passion as though it serued but only for sinnes done without and before faith and that the rest after Baptisme committed must be done away by confession pardons and satisfactory deedes And al this riseth because the true nature of the law of the Gospell is not knowen nor the difference rightly considered betwene the times of the one and of the other Neither againe doe they make any distinction betweene the malediction of the law and vse of the law And therfore whensoeuer they heare vs speake of the law meanyng the malediction of the law to be abolished therevpon they maliciously slaunder vs as though we speak against the good exercises of the lawe and giue liberty of fleshe to carnall men to liue as they list Whereof more shal be sayd by the Lordes grace as place and time shall hereafter require Of free will COncerning free will as it may peraduenture in some case be admitted that men without the grace may doe some outward functions of the law and keepe some outward obseruaunces or traditions so as touching thinges spirituall apperteining to saluation the strength of man being not regenerate by grace is so infirme and impotent that he can performe nothing neither in dooing well nor willing well Who after he be regenerated by grace may worke and doe wel but yet in such sort that still remaineth notwithstanding a great imperfection of flesh a perpetuall repugnaunce betwene the flesh and spirit And thus was the originall Church of the auncient Romanes first instructed From whome see now howe farre this latter Church of Rome hath degenerated which holdeth and affirmeth that men without grace may performe the obedience of the law prepare themselues to receaue grace by working so that those works may be meritorious and of congruitie obteine grace Which grace once obteined then men may say they perfectly performe the full obedience of the law and accomplish those spirituall actions and workes which God requireth and so those workes of cōdignitie deserue euerlasting life As for the infirmity which still remaineth in nature that they nothing regarde nor once speake of Of Inuocation and Adoration OUer and besides these vncatholike and almost vnchristian absurdities and defections from the Apostolicall faith aboue specified let vs consider the maner of theyr Inuocation not to God alone as they should but to dead men saying that saintes are to be called vpon tanquam mediatores intercessionis as Mediatours of intercession Christum vero tanquam mediatorem Salutis and Christ as the Mediator of Saluation And affirme moreouer that Christ was a Medyatour onely in time of his Passion Which is repugnaunt to the wordes of S. Paule writing to the old Romanes chap. 8. where he speaking of the intercession of Christ Which is saith he on the right hand of God who also maketh intercession for vs c. And if Christ be a Mediatour of saluation what needeth then any other intercession of the Saintes for other sutes for saluation being once had what can we require more or what lacketh he more to be obtained of the Saintes which is sure to be saued only by Christ And yet in their Catholicke deuotions why doe they teach vs thus to pray to the blessed virgine Salua omnes qui te glorificant i. Saue all them that glorifie thee c. if saluation onely belong to Christ vnles they study of purpose to seeme contrary to themselues Hetherto also perteineth the worshipping of reliques and the false adoration of Sacramentes that is the outward signes of the things signified cōtrary to the 7. principle before page 24. Adde to this also the prophanation of the Lordes Supper contrary to the vse for which it was ordeined in reseruing it after the Communion ministred in setting it to sale for money and falsely perswading both them selues and other that the Priest doth merite both to him selfe that saith and to him that heareth Ex opere operato sine bono motu vtentis c. That is Onely by the meere doing of the worke though the partie that vseth the same hath no good motion in him c. * Of Sacramentes Baptisme and the Lordes Supper AS touching Sacramentes their doctrine likewise is corrupt and erroneus 1. First they erre falsely in the number For where the institution of Christ ordeineth but two they contrary to the fourth principle aboue prefixed haue added to the prescription of the Lords worde fine other Sacraments 2. Secondly in the cause finall they erre For where the word hath ordeined those Sacraments to excite our faith and to giue vs admonitions of spiritual things they contrariwise doe teach that the Sacramentes doe not onely stirre vp faith but also that they auayle and are effectuall without faith Ex opere operato sine bono motu vtentis c. as is to be founde in Thom. Aquine Scotus Catharinus and other moe 3. Thirdly in the operation effect of the Sacramentes they faile where the contrary to the minde of the Scriptures doe say that they giue grace not onely do signifie but also conteine and exhibite that which they signifie to wytte grace and saluation 4. Fourthly they erre also in Application applying their Sacramentes both to the quicke and the dead to thē also that be absent to remission of sinnes and releasing of payne c. In the Sacrament of Baptisme they are to be reprooued not onely for adding to the simple wordes of Christs
whereof the occasion beyng taken onely of the Iewes the slaunder therof therfore he prooueth to be falsly and wroÌ„gfully laid to the charge of the Christians And likewise against all other lies and slaunders obiected of the Heathen against the Christians the sayd Tertullian purgeth the Christians declaring them falsly to be belied wrongfully persecuted not for any defect of theirs but only for the hatred of their name And yet notwithstaÌ„ding by the same persecutions he prooueth in the same Apologie the religion of the christians nothing to be empaired but rather encreased The more saith he we are mowen doune of you the moe rise vp The bloud of Christians is seede For what man sayth he in beholding the painfull torments and the perfect patience of them will not search and inquire what is in the cause And when he hath found it out who will not agree vnto it And when he agreeth to it who will not desire to suffer for it Thus faith he this sect will neuer die which the more it is cutdoune the more it groweth For euery man seing and wondring at the sufferance of the Saints is mooued the more therby to search the cause in searching he findeth it and in finding he followeth it Tertul in eodem Apolog. Thus Tertullian in this daungerous tyme of persecution being stirred vp of God defended the innoceÌ„cie of the Christians against the blasphemy of the aduersaries and moreouer for the instruction of the church compiled many fruitfull workes whereof some are extant some are not to be found Notwithstanding the great learning famous vertues of this worthy maÌ„ certaine errors and blemishes are noted in his doctrine as were before both of Origine Irenaeus and likewise of them were they neuer so excellent that followed them Which errors all here in order to note and comprehend were too long a matter for this story to prosecute This by the way shall be sufficient to admonish the Reader neuer to looke for any such perfection of any man in this world how singular so euer he be Christ onely excepted but some blemishe or other ioyneth himselfe withall whereof more perchaunce shall be sayd when we come to Cyprian And now to returne agayne to the order of bishops of Rome intermitted after Eleutherius afore mentioned next in the bishoprike of Rome succeded Victor who as Platina sayth died quietly in the dayes of Seuerus But Damasus Supplementum Lib. 8. and such as folow the common Chronicles affirme that he died a Martyr after he had sitten x. or as some say xij yeares This Victor was a great styrreâ— as partly before is signified in the controuersie and contention of Easterday For the which he would haue proceded in excommunication against the churches of Asia had not Irenaeus then bishop of Lions with the counsaile of other his brethren there asseÌ„bled repressed his intended violence As touching that coÌ„trouersie of Easter in those dais of the primitiue Church the originall thereof was this as Eusebius Socrates Platina and other record First certain it is that the Apostles onely being intentiue and attendaunt to the doctrine of saluation gaue no heed nor regard to the obseruation of dayes times neither bound the Church to any ceremoniâ—s and rites except those things necessary mentioned in the Actes of the Apostles as strangled and bloud which was ordayned then of the holy Ghost notwithout a most vrgent and necessary cause touched partly in the history before For when the murdering and bloud of Infants was commonly obiected by the Heathen perseâ—utors agaynst the Christians they had no other argumeÌ„t to help theÌ„selues nor to refell the aduersarie but only their own law by the which they were commauÌ„ded to abstaine not onely from all mens bloud but also from the bloud of all coÌ„mon beastes And therefore that law seemeth by the holy Ghost to be geuen also to the same end continued in the Church so long as the cause that is the persecutions of the Heathen Gentiles continued Beside these we read of no other ceremonies or rites which the Apostles greatly regarded but left such things free to the libertie of Christians euery man to vse therein his own discretion for the vsing or not vsing thereof Whereupon as concerning all the ceremoniall obseruations of dayes tymes places meates drinks vestures and such other of all these things neither was the diuersitie among men greatly noted nor any vniformitie greatly required In so much that Irenaeus writing to Victor of the tradition of dayes and of fastings and of the diuersitie of these things then vsed among the primitiue fathers saith Nihilo tamen minus omnes Illi pacem inter se retinuerunt retinemus etiamnuÌ„ leiunij dissonantia fidei concordiam commendat c. That is Notwithstanding all this varietie all they kept peace among themselues yet we keepe it still and this difference of fasting among vs commendeth more the concord of faith And so long did the doctrine of Christian libertie remaine whole sounde in the Church till the tyme of Victor which was about the yeare of our Lord 200. Although the diuersitie of these vsages began something before also in the dayes of Pius and Anicetus about the yere of our Lord 163. to be misliked yet restraint hereof was not so much vrged before as in the tune of Victor And yet neither did the violeÌ„ce of Victor take such place but that the doctrine of Christian libertie was defended and maintained by meanes of Irenaeus and other and so continued in the Church till after the Councell of Nice And thus much concerning the doctrine of Christian libertie of the differences of rites and ceremonies Now to returne to Victor agayne to shew what diuersitie there was in obseruing the day of Easter and how it came thus is the story First in the tyme of Pius and Anicetus an 163. the questioÌ„ of Easter day began first to be moued at what tyme Pius by the reuelation of Hermes decreed the obseruatioÌ„ of that day to be chaunged from the wonted maner of the 14. day of the moone in the first moneth vnto the next Sonday after After him came Anicetus Soter and Eleutherius Bishops of Rome which also determined the same Agaynst these stode Melito Bishop of Sardis Polycarpus and as some thinke Egesippus with other learned men of Asia which Polycarpus being sent by the brethren of Asia came to Rome as is aforesayd to coÌ„ferre with Anicetus in that matter wherin when they could not agree after long debating yet notwithstanding they did both coÌ„municate together with reuereÌ„ce departed in peace And so the celebration of Easterday remained Adiaphoron as a thing indifferent in the Church till the time of Victor Who folowing after Anicetus and hys fellowes and chiefly stirring in this matter endeuoured by all meanes and might to draw or rather subdue the Churches of Asia vnto hys opinion thinking moreouer to
after they suffred tormēts yet after reuolted But other being as strong as blessed valiant pillers of the Lord fortified with constancie agreing to their fayth were made faithfull Martyrs of the kingdome of God Of whom the first was Iulianus a man diseased with the gout and not able to go being caried of two men of whō the one quickly denied the other Cronion surnamed Eunus with the foresayd Iulianus the old man confessing the Lord with a perfect fayth were layd vpon Camels and there scourged at length cast into the fire with great constancie were so consumed As these aforesaid were going to their Martyrdome there was a certaine souldiour who in their defence tooke part agaynst them that rayled vpon them For the which cause the people crying out agaynst hym he also was apprehended and beyng constant in his professiō was forthwith beheaded Likewise one Macar a man borne in Lybia beyng admonished and exhorted of the Iudge to deny his fayth and not agreyng to his persuasions was burned alyue After these suffred Epimachus and one Alexander who beyng long deteined in prison and in bandes after innumerable paynes torments with razers scourges were also cast into the burning fire with foure other women with them which all there ended their Martyrdome Also Ammonarion an holy virgine whō the cruel iudge had long and bitterly tormented for that she promising the Iudge before that for no punishment she would yelde to his request and constantly performyng the same suffred likewise Martyrdome with two other women of whom there was an aged Matrone named Mercuria the other was called Dionysia beyng a mother of many fayre childrē whom yet notwithstanding she loued not aboue the Lord. These after they could nothe ouercome by no tormēts of the cruell iudge but he rather ashamed and confounded to be ouercome of sely women at length they beyng past feeling of all torments were slayne with the sword first Ammonarion like a valiant Captaine suffryng before them Heron Ater and Isidorus Egyptians and with them Dioscorus also a child of xv yeres were crowned with the same crowne of Martyrdom And first the iudge began with the child thinking him more easie to be wonne with wordes to entise him then with torments to constrain him but he persisted immouable geuing neither place to persuasions nor punishments The rest after he had greuously tormēted being constant in their profession he committed to the fire At Dioscorus the iudge greatly meruailing for his wise answers graue constancie dismissed him sparing as he said his age to a longer respite which Dioscorus is yet also with vs at this present wayting for a longer triall Nemesion beyng also an Egyptian first was accused for a companion of thieues but beyng purged thereof before the Centurion was then accused of Christianitie and for that cause being in bands was brought to the President who most vnrighteously tormenting and scourging hym double to al other thieues and felons at length among the thieues burned him to death making him a blessed martir There were standing before the tribunall seate certaine of the warriors or knights whose names were Ammon Zenon Ptolomeus Ingenuus and with them a certayne aged man called Theophilus who standing by at what tyme a certaine christian man was before the iudge examined and there seyng him for feare redy to incline and fall away did burst almost for sorow within themselues making signes to him with their hands and all iestures of their body to be constant This beyng noted of all the standers by they were redy to lay hold vpon them but they preuenting the matter preased vp of their owne accord before to the bench of the iudge professing themselues to be Christians In so much that both the President with the benchers were all astonied the christians which were iudged more emboldned to suffer and the Iudges therby terrified This done they departed away from the place glad and reioycing for the testimony that they had geuen of their fayth Many other besides were in other cities and tounes rent and torne asunder by the Heathen among whom one I wil speake off for cause worthy of memory Ischirion one that was in seruice with a certaine noble man was commaunded of his maister to make sacrifice who for not obeying was therefore rebuked After persisting in the same was greuously threatned with sharp and manacing wordes At last his maister when he coulde not preuaile against him taking a stake or pike in his handes ran him through into the body and slue him What should I speake of the multitude of them which wandering in desertes and mountaines were consumed with hunger thirst cold sicknes thieues or wilde beasts of whose blessed victorie they which be aliue are yet witnesses In the number of whom one I will speake off among diuers other named Cheremon Bishop of the Citie called Nilus an aged man he with his wife flying to the mountain of Arabia neuer returned again nor euer could be seene after And though they were sought for diligently by their brethren yet neither they nor their bodies were found Many other there were which flying to these moūtains of Arabia were taken of the barbarous Arabians of whom some with much mony could scarse be ransomed some were neuer heard off yet to this present day Thus much out of the Epistle of Dionysius alledged in Euseb. Lib. 6 cap. 41 42. c. Moreouer the foresaid Dionysius in an other place writyng to Germanus of his owne daungers and of other sustained in this persecution before this persecution of Decius thus inferreth as followeth I sayth he behold before the sight of God I lye not and he knoweth I lie not how that I hauing no regard of myne owne life and notwithout the motion of God did flye and auoyde the daunger of this persecution Yea and also before that this persecution of Decius did rage against vs Sabinus the same houre sent a Farmer to seeke me at what tyme I remaining at home waited iij. dayes for his comming But he searching narowly for me by all wayes fields flouds corners where he thought I might best haue hid my self or to haue passed by was stroken with such a blindnesse that he could not find myne house thinking with himself nothing lesse then that I would abide at home in such so dangerous persecution Thus these iij. days beyng past vpon the fourth day the Lord God so willing and commanding me to flie and also maruelously opening to me the way I with my children and many other brethren went out together And this not to come of my selfe but to be the worke of Gods prouidence the sequel of those things declared wherein afterward I was not vnprofitable peraduenture to some c. Againe in another place shortly after the foresayd Dionysius proceedyng in the narration of himselfe thus inferreth Then I comming to Hierusalem with them which were with me was
them not to fauour him for nobilities sake not the bloud of my progenitours said he but Christian profession maketh me noble Then with great power of spirit he inueied against the capitain laughing to scorne the false gods of the heathen with the idolatrous worshipping of them affirming the God of the Christians to be the true God that created heauen and earth before whose iudiciall seat all nations shall appeare but the wholsome wordes of the Martyr were as oyle to the fire of the captaines fury The more the Martyr spake the madder was hee in so much that he commaunded the Martyrs sides to be launced with kniues vntil the bones appeared white againe Sorie am I O captain quod the Martyr not for that my flesh shall be thus cut and mangled but for thy cause am I sorowfull who being corrupted with damnable errours seducest others The seconde time hee preached at large the liuing God and the Lorde Iesus Christ his welbeloued sonne eternall life through faith in his bloud expressing therewith the abhomination of idolatry with a vehement exhortation to worship adore the liuing God At these words Asclepiades commaunded the tormentors to strike Romanus on the mouth that his teeth being striken out his pronunciation at least wise might be impeired The commandement was obeied his face buffeted his eye liddes torne with their nailes his cheekes scorched with kniues the skin of his bearde was plucked by little and little from the flesh finally his seemely face was wholy defaced The meeke Martyr sayde I thanke thee O Capitaine that thou hast opened vnto me many mouthes whereby I may preach my Lord Sauiour Christ. Looke howe many woundes I haue so many mouths I haue lauding and praising God The captaine astonished with this singular constancie commanded them to cease from the tortures Hee threatneth cruell fire he reuileth the noble martyr he blasphemeth god saying Thy crucified Christ is but an yesterdaies God the gods of the Gentiles are of most antiquitie Heere againe Romanus taking good occasion made a long Oration of the eternitie of Christ of his humane nature of the death satisfaction of Christ for all mankinde Which done he sayde geue me a childe O Capitaine but seuen yeres of age which age is free from malice and other vices wherwith riper age is commōly infected and thou shalt heare what he will say his request was graunted A pretie boy was called out of the multitude and set before him Tell me my babe quoth the Martyr whether thou thinke it reason that we worship one Christ and in Christ one father or els that we worship infinite gods Unto whom the babe aunswered That certainly whatsoeuer it be that men affirme to be God must nedes be one which with one is one and the same and in as much as this one is Christ of necessitie Christ must be the true God for that there be many gods we children cannot beleue The capitaine hereat cleane amased said thou yong villaine traitor where and of whom learnedst thou this lesson Of my mother quod the childe with whose milke I sucked in this lesson that I must beleue in Christ. The mother was called and shee gladly appeared the captaine commanded the childe to be horsed vp and scourged The pitiful beholders of this pitilesse acte could not temper thēselues from teares the ioyful and glad mother alone stood by with dry cheekes yea shee rebuked her sweete babe for crauing a draught of colde water she charged him to thirst after the cup that the infantes of Bethleem once dranke of forgetting their mothers milke and pappes shee willed him to remember little Isaac who beholding the sworde wherewith the altar wheron he should be sacrificed willingly profered his tender necke to the dent of his fathers sword Whilest this counsel was ingening the boucherly torture pluckt the skin from the crowne of his head heare and all The mother cried suffer my childe anone thou shalt passe to him that will adorne thy naked head with a crowne of eternall glory The mother counselleth the childe is counselled the mother encourageth the babe is encouraged receiued the stripes with smiling countenaunce The captaine perceiuing the childe inuincible and himselfe vāquished committeth the sillie soule the blessed babe the childe vncherished to the stinking prison commaunding the tormentes of Romanus to be renued and encreased as chiefe author of this euill Thus was Romanus brought foorth againe to newe stripes and punishments to be renued and receiued vpon his old sores in so much the bare bones appeared the flesh all torne away wherein no pitie was shewed but the raging tyrant puffing out of his blasphemous mouth like a madde man these woordes cried out to the tormentors saying Where is quod the Captaine where is your might What are ye not able one body to spill Scant may it so weake is it stand vpright And yet in spite of vs shall it liue still The Gripe with talent the dog with his tooth Could soone ye dastardes this corpes rent and teare He scorneth our gods in all that he doth Cut pricke and pounce him no longer forbeare Yea no longer could the tyrant forbeare but nedes he must draw nearer to the sentence of death is it painefull to thee sayde he to tary so long aliue a flaming fire doubte thou not shal be prepared for thee by and by wherein thou and that boy thy fellow of rebellion shall be consumed into ashes Romanus and the babe were led to the place of execution As they laide handes on Romanus hee looked backe saying I appeale from this thy tyrannie O iudge vniust to the righteous throne of Christ that vpright iudge not because I feare thy cruell torments and mercilesse handlings but that thy iudgements may be knowne to be cruell and bloudy Nowe when they were come to the place the tormentor required the child of the mother for she had taken it vp in her armes And shee onely kissing it deliuered the babe Farewel she said my sweete childe and as the hangman applied his sword to the babes necke shee sang on this maner All laude and praise with heart and voice O Lorde we yelde to thee To whome the death of all thy Saintes We know most deare to bee The innocentes head being cut off the mother wrapped it vp in her garment and laide it to her brest On the other side a mighty fire was made wherinto Romanus was cast who sayde that he should not burne wherewith a great storme arose if it be true and quenched the fire The Capitaine gaue in commandement that his toung should be cut out out was it plucked by the harde rootes and cut of Neuerthelesse hee spake saying hee that speaketh Christ shall neuer want a tongue thinke not that the voyce that vttereth Christ hath neede of the tong to be the minister The Capitaine at this halfe out of his wit bare in hande that
words the Eunuch forthwith brasting out in teares laying away his courtly apparell which was sumptuous costly putting vpon him a blacke and mourning weede sitteth before the court gates weping and bewailing thus saying with himselfe wo is me wyth what hope wyth what face shall I looke hereafter for my God which haue denied my god wheÌ„ as this Symeon my familiar acquantance thus passing by me so much disdaineth me that he refuseth with one gentle word to salute me These things being brought to the â—ares of the King as such tale cariers neuer lacke in Princes courtes procured against him no litle indignation wherupon Sapores the king sending for him first with gentle words courtly promises began to speake him faire asking him what cause he had so to mourne whether there was any thing in his house which was denied him or which he had not at his owne will and asking Whereunto Vsthazares aunswering againe saide That there was nothing in that earthly house which was to him lacking or wheruÌ„to his desire stod Yea would god said he O king any other grief or calamitie in al the world whatsoeuer it were had happened vnto me rather theÌ„ this for the which I do most iustly mourne and sorrow For this sorroweth me that I am this day aliue who should rather haue died long since that I see this sonne which against my hart and mynde for your pleasure disseÌ„blingly I appeared to worship for which cause doublewise I am worthy of death First for that I haue denied Christ. Secondly because I did dissemble with you And incontinent vpon these wordes swearing by him that made both heauen earth affirmed most certainly that although he had plaied the foole before he would neuer be so mad againe as in steede of the creator and maker of all thinges to worship the creatures which he had made and created Sapores the king being astonied at the so sodaine alteration of this man and doubting with hym selfe whether to be angry with those inchaunters or with him whether to intreat him wyth gentlenes or wyth rygour at length in this moode commaunded the sayde Vsthazares his old auncient seruaunt and first Tutor brynger vp of his youth to be had away and to be beheaded as he was going to the place of execution he desired of the executioners a lyttle to staye whyle he myght sende a message vnto the king which was this sent in by certayne of the kings most trusty Eunuches desiring him that for all the old and faythfull seruyce he had done to his Father to him he would now requite him with thys one office agayne to cause to bee cryed openlye by a publike cryer in these wordes followyng that Vsthazares was beheaded not for any trechery or cryme committed against the king or the Realme but onelye for that hee was a Christyan and woulde not at the Kinges pleasure denye hys God And so accordyng to hys requeste it was performed and graunted For thys cause dyd Vsthazares so much desire the cause of hys death to be publyshed because that as his shrynking backe from Christ was a great occasion to manye Christians to doe the lyke so nowe the same hearing that Vsthazares dyed for no other cause but only for the religion of Christ shoulde learne lykewyse by hys example to bee feruente and constaunt in that which they professe And thus thys blessed Eunuch dyd consummate hys Martyrdome Of the which hys Martyrdome Symeon hearing being in pryson was very ioyfull and gaue god thanks Who in the nexte daye followyng being brought foorth before the Kyng and constantly refusyng to condescende to the Kynges request to worshyp visible creatures was lykewyse by the commaundement of the Kyng beheaded wyth a great number mo whithe the same daye also did suffer to the number as is sayd of an hundreth and more All whiche were put to death before Symeon he standing by and exhortyng them wyth comfortable wordes admonishing them to stande fyrme and stedfast in the Lord Preachyng and teachyng them concernyng death resurrection and true pietye and prooued by the Scryptures that to be true which he had sayde Declaryng moreouer that to be true lyfe in deede so to dye and that to be death in deede to deny or to betray God for feare of punishment And added further that there was no man alyue but needes once must dye For so much as to all men is appoynted necessarelye here to haue an ende But those thyngs which after this lyfe followe hereafter to bee eternall which neyther shall come to all men after one sorte But as the condition and trade of lyfe in dyuers men doth dyffer and is not in all men like so the tyme shall come when all men in a moment shall render and receaue accordyng to theyr dooynges in thys present lyfe immortall rewardes such as haue here done well of lyfe and glory such as haue done contrary of perpetual punishment As touching therefore our well doyng here is no doubte but of all other our holy actions and vertuous deedes there is no hyer or greater deede then if a man here loose his lyfe for hys Lord God Wyth these wordes of comfortable exhortation the holye Martyrs beyng prepared willyngly yeelded vp their liues to death After whom at last followed Symeon with two other Priestes or Mynisters of his Church Abedecalaas and Ananias which also wyth him were pertakers of the same Martyrdome At the sufferyng of those aboue mentioned it happened that Pusices one of the Kynges offycers and ouerseer of hys Artificers was there present who seeyng Ananias beyng an aged olde Father somwhat to shake and tremble at the syght of them that suffered O Father sayde he a lyttle moment shut thyne eies and be strong and shortly thou shalt see the sight of God Upon these words thus spoken Pusices immediately was apprehended brought to the King Who there confessing himselfe constantly to be a Chrystian and for that he was very bould and hardy before the king in the cause of Christs faith was extremely and most cruelly handled in the execution of his Martyrdome For in the vpper part of hys necke they made a hole to thrust in theyr hande and pluckt out hys tongue out of hys mouth and so he was put to death At the which time also the daughter of Pusices a godly virgine by the malicious accusation of the wicked was apprehended put to death The next yeare followyng vpon the same day when the Christians did celebrate the remembraunce of the Lords passion which wee call good Frydaye before Easter as wytnesseth the sayde Zozomenus Sapores the king directed out a cruell and sharpe Edict throughout al his land condemning to death all them whosoeuer confessed themselues to be Christians By reason whereof an innumeble multitude of Christians through the wicked procuring of the malignant Magitians suffered the same tyme
had not chauÌ„sed vnles the wicked deuinatioÌ„s of Apollos oracles had deceiued bewitched theÌ„ To thee therfore now I pray oh most mightie God that thou wilt vouchsafe to be mercifull and pardon all the east parts and inhabitaunts of the same being oppressed with present calamitie and that by mee thy seruaunt thou wilt of thy goodnes helpe and relieue the same And these things rashly craue I not at thy hands oh Lord most mighty and holiest God of all For I being perswaded by the onely oracles haue both begone and also finished wholesome and profitable things and further by the bearing and shewing of thine ensigne haue ouercome a mighty and strong host and when any necessitie of the common weale to my charge committed requireth thereunto following those signes tokens of thy vertues I bouldly go forth and fight against mine enimies and for this cause haue I sacrificed my soule vnto thee purified and clensed both with thy loue and feare Yea truely thy name doe I sincerely loue and thy power doe I reuerence which by many tokens and wonders hast shewed and confirmed thereby my beleefe faith Therefore will I doe my endeuour and bende my selfe thereunto that I may redifie thy most holy house which those wicked vngodly Emperours haue with so great ruine laid wast thy people do I desire to bring stablish in firme peace traÌ„quilitie that for the publike vtilitie of all the inhabitants of the earth Those which yet erre are out of the way enioy the benefite of peace and quietnes with and amongst the number of the faithful sort for I trust the restitution of the like societie and participation may be a meanes to bring them also that erre into the perfecte way of verity Let no man therfore be greeuous one vnto another but what euery man thinketh best that let him doe For such as are wiâ—e ought throughly to be perswaded that the onely meane to liue holily and as they should doe whome the spirite of God moueth to take their delight and recreation in reading his holye will And if others wilfully will go out of the way cleauing to the Synagogues of false doctrine they maye at their owne perill as for vs we haue the most worthy house or congregation of Gods veritie which he according to his owne goodnes nature hath giuen vs. And this also we wish vnto the that with like participation common consente they may fele wyth vs the same delectation of mind For this our religioÌ„ is neither new nor newly inuented but is as old as wee beleeue the creation of the worlde to be and which God hath commaunded to be celebrated with such worship as both seemed and pleased him But all liuing men are lyeâ—s and are deceiued with diuers and sundrye illusions Thou O God for Christ thy sonnes sake suffer not this wickednes againe to take roote thou hast set vp a cleare burning light that thereby as manye as thou hast chosen maye come vnto thee These thy myracles approoue the same It is thy power that kepeth vs in innocencye and fydelitye The Sunne and the Moone runne their appointed course neyther yet in ranging wiâ—e wander the starres to what place of the worlde they list themselues The dayes yeares monethes and times keepe their appoynted turnes The earth abideth firme and vnremoueable at thy worde and the winde at the time by thee directed stormeth bloweth The streaming waterie floudes ebbe in time according as they flow The raging sea abideth within her bounded limites And for that the Ocean Sea stretchech out her selfe in equall length and breadth with the whole earth this must needes be wrought with some marueilous workmanship of thine owne hand which thing vnlesse it were at thy will made and disposed without all doubt so great difference and partition betweene woulde or this time haue brought vtter ruine destructioÌ„ both to the life of man as to all that beloÌ„geth to man beside Which for that they haue such great and huge conflictes amongest themselues as also the inuisible spirites haue we geue thee thankes O Lorde most mighty God of all Gods that al mankinde hath not bene destroyed thereby Surely euen as greatly as thy benignitie and gentlenes is manifested by diuers sundry benefites bestowed vpon vs so much also is the same set foorth and declared in the discipline of thy eternall word to those that be heauenly wise apply themselues to the attainement of sincere true vertue But if any such there be that litle regard or haue but small respect vnto the consideration thereof let them not blame or lay a fault in others that do the same For that Phisicke whereby health is obtained is manifestly offered vnto all men now therefore let no man go about to subuert that which experience it selfe doth shew of necessitie to be pure and good Let vs therefore altogether vse the participation of this benefite bestowed vpon vs that is to say the benefite of peace and tranquillitie setting a part all controuersie And let no man hurt or be preiudiciall to his fellowe for that thing wherein he thinketh him selfe to haue done wel If by that which any man knoweth and hath experience of hee thinketh he may profite hys neighbour let him doe the same if not let him geue ouer and remit it til on other time For there is a great diuersitie betwixt the willing and voluntary embracing of religion and that wheÌ„ a man is thereunto inforced and coacted Of these things haue I made a more larger discourse then in deede the scope of mediocritie requireth especially because I woulde not haue my faith touching the veritie to be hid For that I heare there be some which complaine the olde accustomed haunting of their temples that the power of such darkenesse is cut of and taken away which thing surely I would take in better part were it not that the violent rebellion of flagitious errour were so fixed in many mens heartes whereby they thirst after the vtter subuersion of the common weale and Empire Such was the goodnesse of this Emperour Constantinus or rather such was the prouideÌ„ce of almighty God toward his Church in stirring him vp that all his care and study of minde was set vpon nothing els but onely howe to benefit enlarge the commodities of the same Neither was it to him inough to deliuer the Church and people of God from outward vexation of foraine tyrants and persecutors No les beneficial was his godly care also in quieting the inward dissentions and disturbaunce within the Church among the Christian bishops themselues according as we read of Moses the deliuerer of the Israelits in agreing the brethren together when he saw them at variance Exod. 2. No lesse also did his vigilant study extend in erecting restoring enriching the Churches of God in al Cities and in prouiding for the ministers
pretensed or rather a fable imagined or els to be the deede of Pipinus or Charles or some such other if it were euer the deede of any And thus hast thou beloued Reader briefly collected the narration of the noble actes and heauenly vertues of thys most famous Emperour Constantine the great a singulare spectacle for all Christian Princes to beholde and imitate and worthy of perpetuall memorie in all congregations of Christian Saintes Whose feruent zeale pietie in generall to all coÌ„gregations and to all the seruants of Christ was notable but especially the affection and reuerence of hys heart toward them was admirable whych had suffered any thyng for the confession of Christ in the persecutions before them had hee principally in price and veneration in so much that hee embraced and kissed theyr woundes and stripes and their eyes being put out And if any suche Byshops or any other Ministers brought to hym any coÌ„plaints one against an other as many times they did he would take theyr bils of complaint and burne them before theyr faces so studious and zealous was hys mind to haue them agree whose discord was to hym more griefe then it was to themselues All the vertuous actes and memorable doings of this diuine renowmed Emperour to comprehende or commit to hystorie it were the matter alone of a great volume wherfore contented with these aboue premised because nothing of him can be sayde inough I cease to discourse of him any further One thyng yet remaineth not to be omited wherein as by the way of a note I thought good to admonish the learned Reader suche as loue to be conuersant in reading of auncient authors that in the Ecclesiasticall hystorie of Eusebius where in the latter ende of the booke is added a certaine Oration Ad coÌ„uentum Sanctorum vnder the name of Eusebius Pamphilus here is to be vnderstaÌ„d that the sayd Oration is wrongly intituled vpon the name of Eusebius whych in very truth is the Oration of Constantinus hymselfe For the probation whereof beside the stile and matter therein contained and tractation heroycall liuely declaring the religious vaine of Constantine I alledge the very testimonie of Eusebius himselfe in his fourth booke De vita Constantini where he in expresse wordes not onely declareth that CoÌ„stantine wrote such an Oration intituled Ad Conuentum Sanctorum but also promiseth in the end of hys booke to annexe the same declaring moreouer what difficultie the interpretors had to translate the same from the Romaine speeche to theyr Grecian toung Eusebius de vita Constantini Lib. 4 pag. 211. And here an end of these lamentable doleful persecutions of the primitiue Church during the space of the 300. yeres froÌ„ the passion of our Sauiour Christ til the coÌ„ming of this Constantinus by whom as by the elect instrumeÌ„t of God it hath so pleased his almighty maiesty by his determinat purpose to giue rest after loÌ„g trouble to his church according to that S. Cyprian declareth before pag. 68. to be reueled of God vnto his Church that after darkenes and stormy tempest should come peaceable calme stable quietnes to his church meaning this time of Constantine now present At which time it so pleased the almightie that the murdering malice of Sathan should at length be restrained and he him selfe to be tied vp for a thousande yeares through his great mercie in Christ to whome therefore â—e thankes and praise now and for euer AMEN The ende of the first Booke THE SECOND BOOKE CONTAINING the next 300. yeares following with such things specially touched as haue happened in England from the time of king Lucius to Gregorius and so after to the time of king Egebert BY these persecutions hytherto in the Booke before precedent thou maiest vnderstand Christian reader how the furie of Sathan and rage of men haue done what they could to extinguish the name and religion of Christ. For what thing did lacke that eyther death coulde doe or torments coulde worke or the gates of hell coulde deuise all was to the vttermost attempted And yet all the furie and malice of Sathan al the wisedom of the world strength of men doing deuising practising what they could notwtstanding the religion of Christ as thou seest hath had the vpper hand Which thing I wish thee greatly gentle reader wisely to note and diligently to ponder in coÌ„sidering these former histories And because thou canst not consider them nor profit by them vnles thou do first read peruse them let me craue therfore thus much at thine handes to turne read ouer the said hystories of those persecutioÌ„s aboue described especially aboue all the other hystories of this present volume for thy especiall edification whych I trust thou shalt finde not vnworthy the reading Nowe because the tying vp of Sathan geueth to the Church some rest to me some leisure to addresse my selfe to the handling of other stories I minde therefore Christ willing in thys present booke leauing a while the tractation of these generall affaires pertaining to the vniuersal Church to prosecute such domesticall hystories as more neare concerne this our country of England Scotland done here at home beginning first with king Lucius with whome the faith first begaÌ„ here in this Realme as the sentence of some writers doth hold And for somuch as here may rise yea and doth rise a great coÌ„trouersie in these our Popish daies coÌ„cerning the first origine planting of the faith in this our Realme it shall not be greatly out of our purpose somewhat to stay say of this question whether the Church of England first receiued the faith from Rome or not The which although I graunt so to be yet being so graunted it little auaileth the purpose of them whiche woulde so haue it for be it so that England first receaued the Christian faith and Religion from Rome both in the time of Eleutherius theyr Byshop 180. yeares after Christ and also in the time of Austen whome Gregory sent hether 600. yeares after Christ yet their purpose followeth not thereby that we must therefore fetche our Religion from thence still as from the chiefe welhead and fountaine of all godlines And yet as they are not able to proue the second so neither haue I any cause to graunt the first that is that our Christian faith was first deriued from Rome which I may proue by vj. or vij good coÌ„iectural reasons Wherof the first I take of the testimony of Gildas our couÌ„treyman who in his history affirmeth plainly that Britaine receaued the Gospell in the time of Tiberius the Emperour vnder whome Christ suffered Lib. De victoria Aurelij Ambrosij And sayth moreouer that Ioseph of Arimathie after dispersion of the Iewes was sent of Philip the Apostle froÌ„ France to Britayne about the yeare of our Lord. 63. and heere remained in this land al his time and so with his fellowes
in the desert of Scythia who sent ij of hys Nouices with figs vnto one that was sicke in the wildernes 18. miles off from the Church It chaunced these two yong Nouices missing the way wandered so long in the wild forest or wildernes and could not find the Celie that for emptines and wearines they waxed faint tired And yet rather would they die then tast the figs committed to them to cary and so dyd for shortly after they were found dead their figges lying whole by them An other story he also reciteth of two Monasticall brethren who making their progresse in the desert of Thebaide purposed with theÌ„selues to take no sustenance but such as the Lord should minister himselfe vnto them It happened as they were wandering desolate in the desert and faynting almost for penury certayne Mazices a kinde of people by nature fearce and cruel notwithstanding being sodenly altered into a new nature of humanitye came forth and of their owne accord offered bread vnto them Which bread the one thankfully receaued as sent of God The other as counting it sent of man and not of God refused it and so for lacke perished Hereunto might I also annexe the story of Mucius who to declare his obedience did not sticke at the commaundement of his Abbot to cast his sonne into the water not knowing whether any were appointed there ready to rescue him from drouning so far were the Monkes in those dayes drouned in superstition What is this but for mans traditions and commaundements to transgresse the commaundement of God which saith Thou shalt do no murther Thou shalt not tempt the Lord thy God What man is so blynd that seeth not by these infinite examples mo what pernitious superstition hath begun by reason of this Monkery almost from the beginnyng to creepe into the Church Wherfore I cannot maruell inough seeyng that age of the Church had in it so many learned and famous Doctors who not onely did approue and allow these monasticall sectes of life but also certaine themselues were the authors and institutors of the same yea and of mens traditions made the seruice of God In number of whome may be reckoned Basilius Magnus Nazianzenus who with immoderate austeritie did so plucke downe themselues that when they were called to the office of Bishops they were not able to sustaine the labour therof After these foresayd monkes of that time aboue recited followed other Monkes of the middle age of the Church who as in multitude so also in superstition increasing began by little and little from their desolate dens in the vaste wildernes to approch more neare to great towns where they had solemne Monasteries founded by Kinges and Queenes and kings daughters and other rich Consuls as is partly before touched And the causes also touched withall for the which they were first founded as these pro remedio animae meae pro remissione peccatorum meorum pro redemptione peccatoruÌ„ meorum pro salute regnorum quique meo subiacent regimini populorum In honorem glorlosae virginis c. For all these impious and erroneous titles and causes we finde alleaged in storyes as in Malmes beriensis Iornalensis Henricus and other moe In which histories I also note that the most part of these foresayd monasteries were erected first vpon some great murther either by war in the field or priuately committed at home as shall well appeare to them which read the bookes whom I haue alledged But to returne to our Monks agayn who as is sayd first began to creepe from the cold field into warme townes and cloysters from townes then into citties and at length from their close cellors and citties vnto Cathedrall Churches as here appeareth by this storye of King Edgar where not onely they did abound in wealth and riches especially these Monkes of our latter tyme but much more did swimme in superstition and Pharisaicall hipocrisie beyng yoked and tied in all their doings to certaine prescript rules and formal obseruances in watching in sleeping in eating in rising in praying in walkyng in talking in looking in tasting in touching in handling in their gestures in their vestures euery maÌ„ apparailed not as the proper condition of other would require nor as the season of the yeare did serue but as the coacted rules order of euery sect did inforce them The number of which sectes was infinitely diuers some after Basilius rule went in white some after Benets rule in blacke some CluniaceÌ„sis first set vp by Otho in the tyme of this king Edgar wearing after the rule of Benets order some after Hieroms rule leather girdled and coped aboue their white coate some Gregorians copper coloureâ— Some de valle vmbrosa graye Monkes Some Grandâ—montenses wearing a coate of mailes vpon theyr bare bodyes with a black cloake therevpon Some Cistercianes who had white rochets on a blacke coate Some Celestines all in blew both cloake coule and cap Some Charter Monkes wearing hearecloth next their bodyes Some Flagellants going barefoot in long white linnen shirtes with an open place in the backe where they beat themselues with scourges on the bare skinne euery day before the peoples eyes till the bloud ranne downe saying that it was reuealed to them by an Angell that in so scourging themselues within 30. dayes and 12. houres they should bee made so pure from sinne as they were wheÌ„ they first receiued baptisme some starred Monkes Some Iesuites with a white girdle a russet coule Briefely who can recken vp the innumerable sectes and disguised orders of their fraternities Some holding of S. Benet some of S. Hierome Some of S. Basill Some of S. Barnard Some of S. Bridget Some of S. Bruno Some of S. Lewes as though it were not enough for Christen men to holde of Christ onely so subiect were they to seruile rules that no part of Christen liberty remayned among them So drowned and sunck in superstition that not onely they had lost Christes religion but also almost the sense and nature of men For where men naturally are and ought to be ruled by the descrete gouernment of reasoÌ„ in all outward doynges wherein no one rule can serue for all men the circumstaunce of tyme place person and busines being so sundry and diuers Contrary among these not reason but onely the knock of a bell ruled all their doinges their rising their sleeping theyr praying their eating their comming in their going out their talking their sileÌ„ce altogether like insensible people either not hauing reason to rule themselues or els as persons vngrateful to God neyther enioyning the benefite of reason created in them nor yet vsing the grace of Christes libertie wherunto he redemed them Thus thou seest gentle Reader sufficiently declared what the monkes were in the primitiue time of the Church what were the Monkes of the middle age and of these our latter dayes of the church Wherunto ioyne
maintaining of Monkery falsly being perswaded that remission of theyr sinnes remedy of their soules therein did lie in building monasteries erecting churches and cloysters and in placing monks in the same and such other almes deedes and workes of deuotion Wherin appeareth how ignorāt that time was of the true doctrine of Christes faith and of free grace of the Gospell which promiseth life remedy and iustification not by any deuout merits of oures nor by any workes either of the lawe of God or of the inuentions of man but onely and freely by our faith vpon Christ Iesus the sonne of God in whom only consisteth al the promises of God Amen Nowe remaineth as in the former booke before so in this likewise to prosecute the order race of Archbishops of Canterbury as we haue done the race of kings beginning with Etheredus who succeded next after Celnocke the seuententh Archbishop of that Sea mentioned where we last left before Pag. 131. The names and order of the Archbishops of Caunterburie from the time of king Egbert to William Conquerour 18. Ethelredus 18  19 Pleimūdus 29 This Pleimundus was scholemaster to king Altrede 20. Athelmus 12. 21. Vlfelmus 23  22. Odo 20. By the players of thys Oddo the Monkish stories say that the sworde of King Ethelstane was brought again into his scabberd As touching the Epistle of thys Odo sent to other Byshoppes vide pag. 251. 23. Elfius or Elfinus 1 This Elfius first bishop of Winchester came to the sea of Cant. by the commaundement of King Edgar some say by bribes contrary to the mind of Odo Wherupon in the first day of hys consecration he insulting vppon the tomb of Odo with despite shortly after wēt to Rome for his pal where in his iorny vpon the alps he died for colde in so much that his horses being killed he put in their warme bellies yet could get no heate Malms 24 Dunstan 20. Of this Dunstane many monkish miracles be fained as of the harpe vpon the wall playing by it self Gaudent in Coelis c. of our ladie with her companie appearing to him singing Cantemus domino sociae Cantemus honorem Dulcis amor christi personet ore pio Also of the Angels singing Kyrieleyson c. Item of holding the Deuill by the nose with a paire of tonges tempting him with women Malmes Item of seeing the holy Ghost at his masse in likenesse of a Doue Item in deliuering the soule of Edwine from the Deuill Item in foreseeing the death of King Edred by the death and falling of his horse Item of his mother being great with Dustane when all the candels of others went out her onely candle remained light many other like fables c. ¶ Polydorus maketh Dunstane to be the 23. archb 25. Ethelgarus 1 This Siricus was the counseller to king Egelred to redeme peace of the Danes with a great tribute 26. Elfricus 11 27. Siricius 5 28. Elphegus 6 Elphegus because he denied to paye to the Danes a tribute was stoned to death at Greenewich of some is called a martyr 29. Liuingus 7 30. Egenoldus 17 31. Edsius 11 32. Robertus 2 This Robertus caused Godwine and his sonnes to be banished accusing them of Treason But afterward they being restored he went to Rome and at his returne died 33. Stigandus 17 Stigandus being an English man in the time of W. Conquerour the Normane was by the craft of the sayd William conueied into Normandie where a while with great honour he was entertained At length the sayde William procured secreately the popes letters to depose him that hee might place Lanfrancus in his roume This Stigandus died at length in prison 34 Lanfrancus 19 The ende of the thirde Booke THE FOVRTH BOOKE CONTEINING other 300. yeares from William Conquerour to the tyme of Iohn Wickliffe wherein is described the proude and misordered raigne of Antichrist beginning to stirre in the Church of Christ. WILLIAM Duke of Normandie surnamed Conqueror base sonne of Duke Robert the sixth Duke of Normandie nephew vnto king Edward after the foresaid victorie against Harold the Englishmen obtained was receiued king ouer the Realme of Englande not so much by the assent as for feare and necessitie of time For els the Londiners had promised their assistance to Edgar Atheling to the vttermost of their power But being weakened wasted so greatly in battailes before and the Duke comming so fast vppon them fearing not to make their partie good submitted themselues Whereupon the saide William of a Duke made a King was crowned vpon Christmas day the yeare of our Lorde 1067. by the handes of Aldredus Archb. of Yorke Forsomuch as at that time Stigandus Archb. of Canterb. was absent or els durst not or woulde not come in the presence of the king A litle before the comming in of this Duke a terrible blasing starre was seene the space of 7. daies which was the yere before In record wherof as well of the conquest of the Duke as of the blasing starre these verses yet remaine Sexagenus erat sextus millesimus annus Cum pereunt Angli stella monstrante cometa Which king thus being crowned did reigne ouer the realme of England the space of 21. yeres and one moneth with great seuerity cruelnes towarde the Englishmen burdening them with great tribute and exactions which was to pay of euery hide of grounde containing 20. acres 6. shillings By meane wherof certaine parties of the land rebelled and specially the citie of Exceter But at last William ouercame them and wan the city and punished them grieuously But for that for other sterne deedes of William diuers of the Lordes departed to Scotland wherfore he kept the other Lordes that taried the straiter and exalted the Normanes geuing to them the chiefe possessions of the land And for so much as he obteyned the kingdome by force and dent of sword he chaunged the whole state of the gouernance of this common weale and ordeined new lawes at his owne pleasure profitable to himself but greuous hurtful to the people abolishing the lawes of king Edward Wherunto notwtstanding he was sworn before to obserue maintaine For the which great commotions and rebellions remained long after among the people as hystories record to haue the sayd lawes of king Edwarde reuiued againe Ouer and besides this he builded 4. strong castles 2. at Yorke one at Notingham another at Lincolne which garrisons he furnished with Normanes About the third yere of his reigne Harold Canutus sonnes of Suanus King of Denmarke entered into the North countrey The Normanes wythin Yorke fearing that the Englishmen woulde aide the Danes fired the suburbes of the towne wherof the flame was so big and the winde so strong that it tooke into the city and brent a great part therof with the minster of S. Peter Where no doubt many worthy workes and
partes whilest that the tyranny of the heretickes indured made their concourse to vs and were recaiued and part fled vnto you that is olde Rome as to a strong tower of refuge and so receiued they cōfort in both places and one brother was thus receiued into the bosome of an other by mutuall loue for their defence Then after when Rome had bene often distressed by the barbarous and heathen nations the Grecians were euer ready to rescue and deliuer them Did not Agapitus and Vigilius flye vnto Constantinople by reason of the dissentions then at Rome and being honourablye receiued were here desended vnder our protection ' although the like kindenes was neuer yet shewed of your part to vs agayne in our like necesities Notwithstanding wee ought to do good to them also that be vngrateful for so doth the Sea participate her sinoth and calme tides euen vnto the Pirats And so God causeth the sunne to shine vpon the lust and vniust But alas for sorow what bitter diuision is this that hath thus sequestred vs a sonder One of vs detracteth an other shonning the company one of an other as the damnation of his soule What a mortall hatred is this come amongest vs if you thinke we are fallen then do you help to lift vs vp and be not to vs as a stombling blocke to our bodely ruine but helpers vnto the spirituall resuvrection of our soules So shall we acknowledge our selues boūd vnto you to geue you condigne thankes accordingly But if the blame and first origine of all this offence proceedeth from Rome and the successours of Peter the Apostle then read you the wordes of S. Paule to the Galathians saying When Peter came vnto Antioche I withstood him in the face because he was to be rebuked c. Howbeit this resistaunce was no cause of any discord or breach betweene them but the cause rather of further search and profounder disputations prouoking temporall agrement For they were fast ioyned together in the bond of charity in Christ agreeing in faith and conformity of doctrine separated by no ambition or auarice In which poyntes would God we also were like vnto them This to vs in our mindes gendreth a great offence that your gaping so greedyly after terrene possessions scrape together all that you can scratch and rake You heap vp gold and siluer and yet pretend that you be the Disciples of him which sayd gold and siluer I haue none c. You make whole kingdomes tributary to you and kings and princes your vassals You augment your mony by vsury by feates of marchaundise You vnteache by your deedes that whiche you teach in wordes Moderate your selues therefore with more temperaunce that you may be an example to vs and to all the world You see how good a thing it is one brother to helpe an other Onely God alone needeth no helpe or counsell but men neede one to be holpen one of another And were it not that I doe reuerence the blessed Apostle Peter the chiefe of Christes Apostles the rocke of our fayth I would here put you in remembraunce how greatly this rocke was shaken and remooued from the foundation at the sight of a seely woman and Christ of his secret purpose permitted the same which by the crowing of the cock brought him agayne to remembraunce of that which was foretolde him and raysed him from the slumber of desperation Then he being thus waked washed his face with teares confessing himselfe before God and all the world to be a true paterne of repentance which before bare the keyes of the kyngdome as saying thus vnto vs May not he which falleth rise agayne Oh you whiche are fallen rise vp beholde me harken vnto me trauelling toward Paradise The gates wherof to open I haue receiued power And thus do I write vnto you not for any instruction but onely to put you in remēbraunce for I know how God hath endued you with all wisedome and knowledge As Salomon sayth Geue onely occasion to the wise and he will learne wisedome Teach the iust man and he will be glad to take instruction This one thing more I will say and so make an end There be great and mighty nations that are of like mind and opinion with vs. First the Ethiopians that inhabite the chiefest part of the East After that the Sirians and other moe of greater number thē they and more disposed to vertūe as the Hyberi Alonà Gothi Chaiari with innumerable people of Russia and the kingdome of great victory of the Vulgarians And all these are obedient vnto vs as their mother Church persisting hetherto constantly in the auncient and true orthodoxasticall fayth immouáble The God of all holynes which for our sakes became man and which onely is the head of his Church and congregation vouchsafe to gather vs agayne together in vnity and graunt that the Grecian church together with her sister church of old Rome may glorify the same Christ the prince of peace by he vnitye of faith to the restitutiō of soūd wholsom doctrine wherein many yeres agone they haue agreed and were vnited God graunt vnto you brotherlike charity and the hand of the most mighty God gouern you all holy Cardinals till that ioyfully ye arriue in the heauen of euerlasting trāquility The grace of God be with you all Amē Ex Math. Parisiens fol. 111. Shortly after the sending of these letters Pope Gregory prepared to send men of warre signed with the crosse to fight agaynst the Grecians Wherupon the Archbishop of Antioch with the said Germanus solemnly excommunicated the Pope after he first had excommunicated them Par. fol. 118. In the meane time by the tenour of these letters of the Patriarch sent to the Pope and to the Cardinals it is euident to all men that haue eies in their heads to see first how the whole vniuersall church of Christ frō the east partes to the west in auncient times were altogether vnited in one cōsent of doctrine lincked together in brotherly charity one Church brotherly to helpe an other both with temporall ayd spirituall councell as case required Neither was then any one mother Church aboue other Churches but the whole vniuersall Churche was the mother Church and spouse of the Lord to euery faythfull beleuer Under which vniuersall Church in generall were comprehended all other particular Churches in speciall as sister churches together not one greater thē an other but all in like equality as God gaue his giftes so seruing one another euer holding together the vnity of fayth and Sisterly loue And so long was it and rightlye might so be called the catholicke church hauing in it true vnity uniuersality and free consent Unity in doctrine vniuersality in cōmunicating and ioyning together of voyces cōsent in spirit and iudgement For what soeuer was caught at Rome touching fayth and saluation it was no other then was taught at Antioch
thing if he refused to do that then the same were in great danger to be subiect to the Tartarians to the no litle peril of the whole Empire And said further that the cause wherfore he wyth more instance required the same was That so many christian men and countreis made such pitiful lamentation in this their great calamitie miserie that there was none able to helpe them which sayeth he is as great shame as may be to the whole Christian common state and Empire And also sayde that if the malice of this barbarous people were not suppressed that then he thought they wold make inuasion vpon the Empire and prouinces of the same The Emperor although he thought it very requisite that with all conuenient speede this mifchiefe should be remedied and preuēted yet notwithstanding his great enemie the Pope with hys confederates was the only let and hinderance therof For when he saw and perceiued that he himselfe could doe no good and onely laboured in vaine in seeking peace with the Pope he gaue commaundement to Boiemus and Boius to intreat and persuade wyth him And considering the imminent perill like to ensue by reason of such ciuile dissention to the whole state of Christendom that he would take vp and conclude a peace and mitigate some what his fierce and wrathful moode Wherfore when he saw furder that nether by that means of intreaty nor any other the Pope would desist from his stubburne and malicious froward purpose He writeth againe to the king of Hungarie the he was right sory and greatly lamented their miserable state that hee much desired to relieue the neede and necessity he and all the rest stood in But why that he coulde not redresse the same nor stande him then in any stead he blamed greatly the bishop of Rome who refusing all intreatie of peace could not wythout great perill to himselfe depart out of Italie least that when he shoulde come to the aide of hym by the Popes mischieuous imaginations he shuld be in perill of losing all at home Notwtstanding hee sent Conradus Celar king of Bohemia other princes more of Germany to resist and withstād the enemie as much as in them lay to do The great army and nomber of such soldiours as ware the crosse by the Popes assignement deferred their iourney against the Tartarians and had commaundement giuen them by that Albertus the Popes procurator to tary and abide at home till they should be called for in battaile to fight against the Emperour This was the louing zeale and affection of the Pope and hys adherentes to conclude in this time of calamitie towards the Christian state and common wealth That he had rather bend his force and reuenge his malice vpon the christian good Emperour then either he himself to withstande or suffer and permit by conclusion of any profitable peace that this most bloudy and cruell Tartarian should be let and restrained from so great hauock spoil slaughter of the Christen men And yet forsooth these mē wil seme to haue the greatest regard of al other to the Christian preseruation and thinke to haue the supremacie geuen therin what thing els is this then manifest mockerie and deceiuing of the people But notwithstanding euē in the midst of this spoile and hauocke of Polonia Bohemia and Hūgaria was it determined that at Libussa the princes confederate shuld be assembled about the deposing of the Emperour and creation of another But nowe notwtstanding the prouident foresight and wise pollicie of the Emperour as you heard before in restraining the passages both by the sea land who had speciall regard thereunto and gaue most straight charge that none should passe without priuie searche and examination as one hauing sufficient triall as well in hys owne person as by the example of his predecessours what great mischiefe dissention by their Legates euery way sent out they had procured both to the Imperial state and dignity and to the whole coūtrey of Germanie yet found they such meanes and wrought such pollicies that they had not only secrete passage and repassage with their letters and spials into all places of Christendome where they listed but also so laboured the matter and handled the same that the long continued league of amitie betwene the French king and the Emperour whose predecessors as also they themselues had many yeares reuerently obserued in Christian concord vnitie was by this seditious prelate arrogant vicar of sathan now either vtterly infringed or els in variable suspence as by their letters eche to other and heere vnder ensuing are to be red and seene which for the more probability of this history of Fredericke not being long or greatly tedious I thought mete here to intext and place The Epistle of the French King to Fredericke the Emperour touching the imprisoning of certaine Cardinals of Fraunce HEtherto noble Emperour hath the good opinion and great confidence many yeeres in mutuall loue established betwixt vs lasted and continued wel hoping that no such cause shuld rise betwixt vs to hatch either hatred or other occasion offensiue betwene your highnes empire our kingdō Especially seeing that al our predecessors Kings of France late of most worthy memory til these our daies haue ben so zelously affected to the most high and regall state of your Empire As that also we after whom God hath placed successiuely to raigne as king haue ben none otherwise minded nor affected towardes the same None otherwise also on their behalfe haue the auncient and renoumed Emperours of Rome our neighbours and your predecessours shewed themselues towards vs eche other esteming the Empire and kingdom of Fraunce as one and faithfully conseruing together the vnitie of peace and concord In somuch that there hath not chaunced betwene them these many yeares so much as one sparke of discorde and dissention But this notwithstanding we for our parte cannot but greatly maruell not without good cause are troubled and vexed That without desert or any offence you haue taken the Prelates of our realme vpon the sea making their repaire to the see Apostolicall to the which as well by their faith as their obedience they stande bounde and are obedient neither coulde they withstand the Pope his commandement these haue you imprisoned and so still deteine the same Whereat we do your maiestie to were we are not wel pleased neither yet take it in so good part as you peraduenture thinke we do For by their owne letters we vnderstande they had excogitate nothing preiudicial to your imperiall estate and celsitude although the Pope had prosecuted therein more then became him to doe Wherefore seeing that there is no cause why ye should detaine them it is meete and becommeth no lesse your magnificence but that you restore vnto vs and set at libertie the saide Prelates of our Realme wherein also you shall appease our grudge and kepe vs your friend which accompt
it is manifest that he defiled by adultery her first husband yet liuing she beyng worthy to haue the promise of mariage kept vnto her Therefore because that whiche is done agaynst the Lord turneth to the wrong of all men and specially in so great a mischiefe by reason of the consequence by which she is iudged of the people both a woman adultres or defamed I like a bridle Asse by the power of the Lord and not by the voyce of a perfect mā being not able to bear so great a burdé take in hand to rebuke the madnes of the sayd false Prophet Balaam whiche at the instaunce of kyng Balaac 1. of the Prince of deuils whom he serueth and ready to cursie the people blessed of the Lord I beseeche you most excellent Prince and Lord Phillip by the grace of God king of Fraunce that like as the Aungell of God in tyme past mette in the way with a sword drawne the prophet Balaam goyng to curse Gods people so you whiche are vnwilling to execute iustice and therefore like the Aungell of the Lorde and minister of power and office woulde meete with a naked sworde this sayde wicked man whiche is farre worse then Balaam that he performe not that euill whiche he intendeth to the people First I propound that the foresayd man that nameth himselfe Boniface is no Pope but wrongfully keepeth the fear which he hath in deede to the great damage of all the soules of Gods holy Church I say also that his entring was many waies faulty and he entred not in at the doore but otherwaies and therfore is to be iudged a theefe a robber 2. I propound also that the sayde Boniface is a manifest hereticke and vtterly cut off from the body of the holy Church because of many kindes of heresies whiche are to be declared in conuenient tyme and place 3. I propound also that the sayde Boniface is an horrible simoniacall such a one as hath not bin sithens the beginning of the world and the mischiefe of this sinne in him is so notorious to all the world whiche thing is manifest to all that will playnly vnderstand in so much that he beyng openly slaūdered said openly that he could not commit simony 4. I propound also that the sayd Boniface being wrapt in infinite manifest haynous sinnes is so hardened in thē that he is vtterly not possible to be corrected and lying in doungeon of mischiefe so deepe that he may not be suffered any longer without the ouerthrow of the state of the church His mouth is full of cursing his feete and steps are swift to shed bloud He vtterly teareth in peeces the Churches which he ought to cherishe wasting wickedly the goodes of the poore making much of wicked men that geue hym rewardes persecuting the righteous and among the people not gathering but scattering bringing in new sectes of destruction that haue not bene heard of Blaspheming the way of truth and by robbery thinking himselfe equall to that Lord Iesus Christ which is blessed for euer And he beyng most couetous thirsteth for gold couereth gold by some deuise getteth gold of euery people vtterly not regardig the worshipping of God with sayned wordes sometimes by flattering sometimes by threatning sometime by false teaching and all to get mony withall he maketh marchādise of vs all enuying all thinges but hys owne louing no man nourishing warre persecuting hating the peace of his subiectes He is rooted in all vnspeakeable sinnes contrarying and striuing against all the wayes doctrines of the Lord. He is truly the abhomination of the people which Daniel the Lordes Prophet described Therfore I answere that lawes weapons and all the elemēts ought to rise against him which thus ouerthroweth the state of the Church for whose sinnes God plagueth the whole world And finally nothing remaineth to hym being so vnsatiable to satisfie him wtall but onely the vnsatiable mouth of hell and the fire that cannot be quenched continuing for euer Therfore seing that in a generall coūcel it so becommeth and I see this wicked man to be damned which offendeth both God and al men I aske and require as instantly as I can and beseech you my Lord and King aforesaid that ye would declare to the prelates doctours people princes your brethren in Christ chiefly to the Cardinals and all Prelates and call a Councell In the which when this foresaid wicked man is condemned by the worshipfull Cardinals the church may be prouided of a shephearde for that Councell I offer my selfe ready lawfully to pursue the foresaide things And where as the saide man being in highest dignity in the meane time cannot be suspended of hys superiour therefore he ought to be taken suspended in deede for the things aforesaid seing his state is called into iudgement by the meanes aforesaid I beseech and require the said Cardinals by you and I presently require them the church of God that this wicked man being put in prison the Church of Rome may be prouided of a Vicar which may minister those things that shall appertaine vntil the Church of God be prouided of a bishop vtterly to take away all occasion of a schisme And least the saide wicked man should let and hinder the prosecuting therof I require these things of you my Lord king aforesaid affirming you to be bounde to doe this for many causes First for faithes sake Secondly for your kingly dignitie to whose office it belongeth to roote out such wicked men Thirdly for your oth sake which ye made for the defence of the Churches of your Realme which the foresaid rauener vtterly teareth in peeces Fourthly because ye be the patron of the Churches therfore ye are not bound onely to the defence of them but to the calling for againe of their goodes which the foresaide man hath wasted Fiftly ye following the footesteps of your auncetors ought to deliuer your mother the Romish church from so wicked a hand wherein by oppression shee is tied bound I require that a publike instrument may be made of these requestes by the notaries here present vnder the witnes of the worshipfull men that be here present These things were done and spoken as is aforesayd at Paris in the Kings hous◠of Lupara After this protestation of master Nagareta immediatly insued the appeale of the king pronoūced and published against the sayd Boniface in forme as foloweth The appeale made by the king and the louers of the Realme against Boniface IN the name of God Amen In the yeare of our Lorde 1303 Indictione prima 13. day of Iune and the 9 yeare of the Popedom of Boniface Pope the 8. By the tenour of this publique instrumēt be it vnto all men knowen that the most noble prince and Lorde Philip by the grace of God king of Fraunce the famous and reuerend fathers in Christ Archbishops Bishops religious men Abbots and Priors here vndernamed in
noust denyed to geue aide to the Christians which defended it spending the treasures and mony of the church which should haue bene bestowed on that vse as the patrimonie of Christ in persecuting of faithful christians and friends of the church and therwith would enrich his friendes 23. Item he is openly reported to vse simonie not only in bestowing of benefices but in geuing of orders making dispensations He hath set to sale al benefices of the church and would bestow the church commonly on him that would offer most and hee made his seruauntes Prelates of the Church not for wealth of the faith nor to thrust downe infidels but to oppresse the faithful and to enriche his kinred by the church goods and of the patrimonie of him that was crucified and presumed to make them Marquesses Erls and Barons and was not afraide to builde them strong holdes rooting out oppressing many noble men other 24. Item it is commonly reported that he hath deuorced many mariages lawfully made to the contempt hurt and slander of many and he did promote his nephew to a cardinalship being maried vnlearned and all together vnworthy to liue and openly maried one that was diuorced compelled him to make a vow of chastitie and after that he is reported to haue had two bastards by her and so goeth the common bruite of him 25. Item he is commonly reported that he handled vngently his predecessor Celestinus of holy memory leading a holy life peraduenture knowing in conscience that hee could not forsake his Popedom therfore Boniface himselfe had no lawfull entrance to the sea and prisoned hym there quickly and priuely caused him to die And of thys the common brute and report is through at the world that he caused many and great learned meÌ„ liuing a regular life which disputed of this whether hee might renounce the Popedome or not to be set in prison and there to die 26. IteÌ„ he is reported to haue railed at religious persons leading a regular life wythout a reasonable cause to the world to the slaunder of many 27. Item he is repâ—rted to haue said that he would within short time make all the Frenchmen eyther Martyrs or forsakers of their faith 28. Item he is commonly reported that he seketh not the health of the soules but the destruction of them These things being propouÌ„ded and red the same William protested saide declared appealed and added these wordes reading them in wryting I William of Plesiano knight protest that I doe not propounde nor speake the foresaide things for any speciall hate of Boniface hymselfe for I hate not him but his foresaid euill deedes nor I seeke not hys iniurie nor slaunder nor any mans els But I speake it for the zeale of the faith and for the deuotioÌ„ that I haue to the holy church of God and the holy Romish see aswell for those things that I haue seene and heard of credible men of his doings and by likely presumptions gathered of the foresaid things and many diuers other things to be declared in his due place time And I sweare by the holy Gospel of God which I touche with my hand that I beleue him to be a ranke heretike that I also beleeue that the foresayd things and such other may proue against him such things as shall be sufficient to proue him an heretike according to the state of the holy fathers I sweare also that I will pursue against him by the lawes the foresayd things in the generall counsel that shal be assembled in a place that shal be safe sure for me to the honour of God increase of the Christian faith sauing the right honor state of the holy Apostolical see in al things Wherfore earnestly and with reuerence I require you my Lord the king to whome belongeth the defence of the holy mother the church and the Catholike faith for of that yee shal make accoÌ„pt in the last iudgement and you my lordes the Prelates which be the pillers of the faith and which ought to be iudges of the foresayde things together wyth other reuerent fathers the Catholike Prelates of the holy church in the general couÌ„cell to be assembled that ye wold procure and take diligent paine that a generall couÌ„cel may be gathered in a fit and safe place and couenient time afore which the foresayde things may be propounded brought forth prooued against the sayde Boniface as is premised And I earnestly also require you my Lorde king that yee would require the same prelates present absent in what countrey so euer they be or to whom it belongeth and that ye would effectually induce them manfully to labour and to require other faithfully that the foresaid counsaile by the foresaid matters might be gathered in such sort as is aforesaide And because so long as this is deferred to prooue I suspect Boniface himselfe leâ—t he being angry and mooued for the foresayd things against me and my partakers procurers and helpers my friends and familiars should goe about by some meanes whereby to stay and stop my good purpose and theirs for going forward Therefore by these wrytings afore you my lord the king and diuers prelates and afore your common notaries here present I prouoke and appeale to the said holy generall counsell Apostolicall and Catholike that shal be and to the holy Apostolical see and to him and them to whome of right I may or ought and I earnestly require once twice and thrice that testimoniall letters may be geuen me from you supposing my selfe my followers fauourers familiares frends my procurers and all them that wil hereafter folow me my goods and theirs to be vnder the protection keeping of S. Peter and Paule and the saide holy Councel to be assembled by the holy Romish see the catholike Apostolicall Pope that shall be sticking neuerthelesse and willing to sticke to the appellation and appellations processe and processes made heereupon by the noble man M. William of Nagareta knight in as much as they shal be found made lawfull and yet not forsaking this present appellation When these thinges were thus red and done the foresaid king aunswered and required the foresayde Prelates prouoking and appealing and making request prouocation and appellation as is conteined in the paper vnderwrytten both there and then with other Prelates which things all are more fully conteined in these wrytings following and were red to them that heard it whose tenour is such We Philip by the grace of God hearing and vnderstanding the obiections propounded by our beloued faithfull knight W. of Nagareta against Boniface nowe hauing the regiment of the Romish Church although we wold gladly couer with our owne cloke the filthy partes of such a father yet for the loue of the Catholicke faith and great deuotion that we beare to the holy Romish and vniuersall Church our mother and all faithful men and spouse of Christ following the steppes
of our auncestors which doubted not to shedde their owne bloud for the encrease and defence of the Churches liberty and the faith and coueting to prouide for the puritie of faith and the state of the Church as also to auoid the hurt of the generall slaunder being not able to passe ouer any longer the premisses with wincking and dissembling and my conscience driuing to the same seeing this estimate opinion of him in these matters is not rashly of vs conceiued but vehemently and plainly increased by many and continuall cryings of credible men and great authoritie oft and oftentimes beaten vnto vs fearing moreouer the destruction of the faith both of vs and of al other subiects and specially of kings and princes of the world which ought to reproue negligence which acknowledge that we haue receiued power geuen vs from the Lord to the promoting and increasement of it we agree to your requestes in this behalfe and to the calling and assembling a councell for the glory of God sauing the honour and reuerence that is due to the holy Romish church in all thinges whereby the trueth may appeare in the premisses and all errour auoided that the state of the vniuersall Church and all Christianitie and the matters of faith and the holy land may be prouided for the slauÌ„ders ieoperdies haÌ„ging ouer vs may be withstanded we be ready offer our selues gladly as much as in vs is to bestowe our labour and diligent paine therabouts Earnestly requiring and beseeching in the mercifull bowels of Iesu Christ you Archbishops and other Prelates here present as children of the Church and pillers of faith called of the Lorde to the promoting encrease and preseruing thereof to care for the same that with all diligence ye wold geue heede as becommeth you and effectually you would labor by al wayes and fit meanes to the calling and assembling of this councel in which we intend to be personally present And left the said Boniface which hath boldly and wrongfully many times threatned to proceede against vs stopping and hindring our purposes and intent â—â—ast any of his workes of darkenesse if there be any should come to light directly or indirectly hindering the calling and gathering of this councel or least any state being in the same realme that wil in dede procede against vs or our state churches Prelates Barons other faithfull vassals our subiects our lands or our realme and the state of the realme by abusing any spirituall sworde in excommunicating suspending or otherwais by any meanes for vs and our welwillers and them that will followe vs we prouoke appeale in wryting to the foresayd general councell which we instantly desire to be called and to one lawâ—ull chiefe Bishop that shall be or to any other to whome we shoulde appeale and yet not going from the appellation made by M. William of Nagareta to whom we sticked then and also yet sticke requiring earnestly a witnes of our appellation of you Prelates Notaries expressedly to renue such prouocation and appellation when and afore whome it shal be thought meete to you Then the Archbishops within wrytten byshops Abbots and Priors aunswered the premisses as it is founde in the actes prouoked and appealed agreed to and protested and made prouocation and appellation agreement and protestation as is contained more fully in a certaine paper there openly and plainely red whose tenor followeth with these wordes We Archbishoppes of Nicosen Remen Senoren Narbonen Turonen and bishops of Landuiren Belnacen Catolacen Antisiodorem Meldimen Nurmen Carnotem Aurelianen Ambiauen Morinen Silanen Andeganen Abricen Constant Ebroicen Lexonicen Sagien Caloromont Lemonicen Auicen Masticoren And we Abbots of Cluniac promostraten of the greater monasterie of the court of S. Dionise in Fraunce Camped S. Victors S. Genoueue S. Marten Landmoen Figiacem Bellicem in Lemociuio and Frier Hugh visiter of the houses of the order of knights of S. Iohn in Ierusalem in Fraunce and the father Priour of S. Martine in the fieldes hearing these things which were sayd propounded and obiected yesterday to day by you the Lords Earles and William aforesaide against the Lorde Boniface the 8. and Pope being mooued with suche sayings purposes assertations and your othes your request and other lawfull causes and were compelled by need considering that the matter of our faith which is Christes is handled in the premisses Wee that be called to part of this care to the defence and maintenaunce of the faith of soules of the realme although vnworthy yet coueting to with stande the ieoperdies that hang ouer vs by reason of the premisses and other causes thinking the calling gathering of the sayd Councell profitable necessary that the innocencie of the Lord Boniface himself may clearely be discussed as we desire our coÌ„sciences bearing witnesse that it may be determined on him by the Councell touching such things as are laide against him and that may be done which they decree according to the Canons We aunswere you our Lord king and you our Lordes Earles and William that the honor reuerence of the holy Romish church salued in all poyntes wee agree to your due requestes in this behalfe for the calling of the Councell and are ready to geue helpe and diligent labour to the calling and gathering of the said CouÌ„cell according to the decrees of the holy fathers and to the lawfull orders of the Canons not intending by any meanes to make parties of this matter nor to sticke to any that maketh parties Yet least the sayde Boniface being mooued or prouoked by these things as wee feare by likely coniectures and threatnings made against vs for the foresayde things that he will proceede against our parish Churches and our subiectes by some meanes or cause to proceede against vs by some authoritie of his owne or others by excommunication suspension interditing deposing depriuing or by some other meanes and colour sought to some impeachment or trouble of the sayd Councell and that we may sitte in the same Councell to iudge and do al other things that belong to the office of Prelates that our frends that sticke to vs would sticke to vs in all thinges may remaine safe for our selues our parish Churches our subiectes and them that sticke to vs or would sticke to vs in this behalfe we prouoke and appeale in wryting to the foresayde Councell that is to be gathered and to him that shall be the true and lawfull highest Bishop and to him or them to whome of right we shoulde appeale too and earnestly require our appellations committing vs our parish churches our subiectes friendes and them that sticke to vs our state and theirs our right goodes to the godly defence of the foresaide councell and of him that shall be the true and lawfull highest bishop and we protest to renewe this appellation where when and afore whome it shal be thought meete This was done at Paris at Lupara in the chamber of the sayd Lord
decided in iudgemeÌ„t contradictory many of the Barons dissenting not coÌ„seÌ„ting therunto is much therby confirmed This custome I say of the church hath bene fast established by the coÌ„sent and assent of the Prelats and then confirmed by the kings of FrauÌ„ce your predecessors and so peaceably obserued of the Church And yet may the church chalenge this by prescription For that there are but 3. things which are required in prescription that is to say title true dealing and continuance of time And it is without doubt that the Churches both purely hath and in time past had a good title as appereth by thy priuiledge grauÌ„ted of Theodosius the Emperor confirmed by Charles Who gaue in commaundement to keepe the same inuiolably which title it hath both by diuine natural and humaine law as before is mentioned Wherfore it must needes haue true dealing when so many great and cleare titles are knowne to condescend therunto Also concurreth such continuance of time that euen against Ius fisci it is prescriptible For it hath not onely continued by the space of 100. yeares but also more then 600. yeares last past Neither is this alwayes true that this law is imprescriptible especially of the church the which in as much as it appertayneth to the spiritualty is not subiect to the king but is much more noble and farre excelleth Euen no lesse then the Sunne doth the Moone golde lead and heauen the earth And this is certaine and no lesse reason that the higher equall may duely prescribe law against him that is either equall or lower in degree As one king may do to another Wherfore it appeareth that the church may prescribe this although it were Ius fisci as in deed it is not Finally this is proued by priuiledge grauÌ„ted by Carolus the great king of Fraunce as before by Ludouicke the second and by Philipp your vncle and Ludouike and Philip your kinsemeÌ„ which priuiledges we haue here redy to shew But perhappes you will say that these things cannot agree that the Church hath this iurisdiction both by law custome priuiledge which all cannot well hang together For if the church haue it by one of these it should folow that the church lacketh it by another But this may I answere two maner of wayes First that the priuiledge may be double one as a bringer in of a new law thus it cannot be reconciled The other as a confirmatiuâ— and declaratiue of the old law and this way it may well be agreed which distinctioÌ„ may also take place in custome Wherfore it may thus be answered that although this incudiction is due vnto the Church by lawe it appertaineth also vnto the same by priuilege and custome but yet not by suche kind of custome and priuiledge which induceth new law but which declareth and confirmeth the olde law And â—any will reply demanding wherfore the church of Fraunce shuld more chaleÌ„ge this then any other churches in other realmes which haue no such prerogatiue I can soone answer them If the kings of Fraunce whome God wyth singular grace honour and priuilege farre aboue al other Princes hath blessed and endued them for 3. speciall causes to wit for their great faith deuotion vnto God for their honor reuerence to the Church and for theyr good iustice shewed vnto the people hath graunted to the church special liberties or haue permitted those which before wer graunted peaceably to be kept and obserued Why then they should haue them it is no meruaile Yea and further theyr deuotion vnto the Church hath bene suche that the nearer the Churches were vnto them the more liberties they enioyed and yet had these princes neuerthelesse therfore but rather the more whych is euident and redoundeth to the great honor and nobilitie both of the king and his realme I haue oftentimes heard of other howe that 4. or 5. things doth especially habilitate and adorne this realme First their sincere and inuiolable faith for it was at no time red that the kings of Fraunce since the receiuing of the faith did euer swarue from the same Secondly the nobility of bloud which descended from Priamus the king of the Troianes and successiuely from Carolus and other royall kings Thirdly the vnitie and peace of concord which especially aboue all other raigned and florished in the Realme of Fraunce Fourthly the solemnity and pompe of the prelates and Clergie Fiftly the good disposed readinesse of the Barons and subiects to obey If therfore the prelates of this realme shâ—â—ld not haue this law and priuiledge but shuld be depriued therof then should the king his realme lose one of hys noble estates wherby they are highly magnified I meane the brauerie solemnitie royaltie of the prelates For then they should not onely be neither poÌ„peous nor royal but more beggerly miserable then any other the most part of their liuing consisting herein I do coÌ„clude therfore to be proued both by deuine law natural law canon law ciuil law custome and priuiledge that the right of determining such teÌ„porall matters of the Churche may of right appertaine to the Church of Fraunce and soâ—â— returne the Lorde Peters theame against himselfe Besides this will I propounde that which is most plaine and manifest that what so euer thynges be offered vp to the Church and are conuerted to the dominion and property of the same be Gods appertaineth to him For so much as they are saide to be dedicacated sanctified by hym as sufficiently throughout the Leuites may appeare as is declared in the 21. cap. 1. Regum concerning the bread offered to God where it is sayde I haue no common bread vnder my handes to eate but holy bread Wherfore it was not lawfull for the Laity to eat of the same bread but in time of great neccesity which is also proued in Daniel 5. chapter where it is read Because king Balthazar and his Lordes with his Queen â—ronke in the golden and siluer vessels which his father Nabuchodonoser had taken out of the temple of Ierusalem In the same very hour there appeared fingers as it had bene of a mans hand writing right ouer the candle sticke vpoÌ„ the playne wall in the kinges pallace And the King saw the palme of the hand that wrote and that which was writteÌ„ was Mane Thetel Phares the interpretation wherof is this as there it appeareth Mane God hath numbred this kingdome and brought it to aâ—end Thetel thou art weyed in a ballaunce and art found to light Phares thy kingdome is delt in partes and geuen to the Medes and Perses The very selfe same night was Balthazar the king of the Caâ—des slayne and Darius succeeded in the kingdome of the Medes the Monarchy of the Assirians being then trâ—â—slated vnto the Medes Whereby it appeareth that these things which are offered vp to the church belong to God so dedicated to him that
when he would haue vomitted out and could not took hys horse went to hunâ— the beare whereby through the chasing heat of his body to expell the venim And there the good gentle Emperour wickedly persecuted murdered of the P. fel downe dead whom I may wel recount among the innocent and blessed martyrs of Christ. For if the cause being righteous doth make a Martyr what Papist can iustly disprooue hys cause or fayth if persecution ioyned thereunto causeth martyrdome what martyre coulde be more persecuted theÌ„ he Who hauing 3. popes like 3. baddogs vpoÌ„ him at length was denoured by the same The princes then hearing of his death assembled theÌ„selues to a new election who refusing Charles aforesayd elected an other for Emperor named Gunterus de Monte Nigro Who shortly after falling sicke at Franckford through his phisitions seruaunt was likewise poysoned whome the foresayd Charles had hyred with money to worke that feate Gunterus tasting of the poysoÌ„ although he did partly cast it vp agayn yet so much remained within him as made him vnable afterward to serue that place Wherfore for coÌ„cordes sake being counsailed thereto by the Germaynes gaue ouer his Empire to Charles For els great bloudshed was like to ensue This Charles thus ambiciously aspiring to the Emperiall seat contrary to the mindes of the states and pieres of the Empire as he did wickedly vnlawfully come by it so was he by hys ambitious guiding the first and principall meane of the vtter ruine of that monarchie For that he to haue his sonne set vp Emperour after him conuented and graunted to the Princes electours of Germany all the publicke taxes tributes of the Empire Which couenaunt being once made betwene the Emperour them they afterward held so fast that they caused the Emperour to sweare neuer to reuoke or cal back again the same By reason whereof the tribute of the countryes of Germany which then belonged onely to the Emperor for the sustentation of hys warres euer since to this day is dispersed diuersly into the handes of the Princes and free citties within the sayd monarchie So that both the Empyre beyng disfornished and left desolate the Emperors weakened therby hauing neyther bene able sufficieÌ„tly since to defend themselues nor yet to resist the Turke or other forren enemies Whereof a great part as ye haue heard may be imputed vnto the popes c. Hieronimus Marius This Pope Clement first reduced the yeare of Iubeley to euery 50. yeare which before was kept but on the hundreth yeare And so he being absent at Auinion whiche he then purchased withhys money to the sea of Rome caused it to be celebrated at Rome an 1350. In the whiche yeare were numbred of peregrines goyng in and comming out euery day at Rome to the estimation of fiue thousaÌ„d Praemonstrat The bull of pope Clement geuen out for this present yeare of Iubiley proceedeth in these wordes as followeth What person or persons soeuer for deuotioÌ„ sake shal take their perigrination vnto the holy Citty the same day when he setteth forth out of hys house he may chuse vnto him what coÌ„fessor or coÌ„fessors eyther in the way or where els he listeth vnto the which coÌ„fessors we graunt by our authority plenary power to absolue all cases papal as fully as if we were in our proper person there present Item we graunt that whosoeuer being truely confessed shall chaunce by the way to die hee shall be quite and absolued of all his sinnes Moreouer we commaund the Angels of Paradise to take his soule out of his body being absolued and to cary it into the glory of Paradise c. And in an other Bull wee will sayeth he that no paine of hell shal touche him graunting moreouer to all and singular person persons signed with the holy crosse power and aucthoritie to deliuer and release iij. or iiij soules whome they list themselues out of the paines of purgatorie c. This Clement as mine author affirmeth tooke vpon him so prodigally in his Popedome that hee gaue to hys Cardinals of Rome Byshoprickes and benefices whych then were vacant in England and begaÌ„ to geue them new titles for the same liuinges hee gaue them in Englande Wherewith the king as good cause he had was offended and vndid all the prouisions of the pope within his realme Commanding vnder pain of prisonment and life no man to be so hardy as to induce bring in any such prouisions of the pope any more within his laÌ„d And vnder the same punishment charged the two Cardinals to void that realme An. 1343. In the same yeare all the tenthes as well of the templaries as of other spirituall men were geuen paide to the king through the whole realme An. 1343. And thus much coÌ„cerning good Ludouicke Emperour and martyr Pope Clement yâ— 6. his enemy Wherin because we haue a little exceeded the course of yeares wherat we left let vs returne some what back agayn and take such things in order as belong to the church of the England and Scotland setting forth the reigne of king Edward the 3. and the doinges of the Church which in hys time haue happened as the grace of Christ our Lord will assiste and able vs therunto This foresayd king Edward the second in his time builded 2. houses in Oxford for good letters to wit Oriall colledge and S. Mary Halle Here I omit also by the way the furious outrage and conflict which happened in the time of this king a litle before his death an 1326. betweene the townesmen and the Abbey of Bury wherein the townesmen gathering themselues together in a great multitude for what cause or old grudge betweene them the Register doth not declare inuaded and sackt the monastery And after they had imprisoned the monkes they risted the goodes and treasure of the whole house spoyling and carying away theyr plate mony copes vestimentes senâ—ers crosses chalises basens iewels cups masers bookes with other ornaments and implementes of the house to the value vnestimable In the which conflict certayn also on both sides were slayn Such was the madnes then of that people that when they had gathered vnto them a great concourse of seruaunts light persons of that country to the number of 20. thousand to whom they promised liberty freedome by vertue of such writs whiche they had out of that house first they got into their hands all theyr euidences copies instruments that they could finde then they tooke of the lead that done setting fire to the Abbey gates they brent vp neare the whole house After that they proceeded further to the farmes and granges belonging to the sayd Abbey wherof they wasted spoiled and brent to the nuÌ„ber of 22. manour places in one weeke transporting away the corne horses cartell and other moueables belonging to the same the price wherof is registred to come
places of the Canon law 25. q. 1. Quae ad per. petuam Those thinges which be generally ordeyned for publique vtilitye ought not to be altered by any chaunge c. Item the decrees of the sacrat Canons none ought to keepe more then the Bishop Apostolicall c. Ibidem Item to alter or to ordeine any thing agaynst the decrees of the fathers is not in the authoritye or power uo not of the Apostolicall sea Ibidem The fourth opinion was that the Friers by the licēce of the Pope and of the Bishops might lawfully heare cōfessions and the people might be of them confessed and absolued But yet notwithstanding it was reason cōueniēt honest and profitable that once in the yeare they should be confessed to theyr curats although being cōfessed before to the friers because for the administration of Sacraments especially at Easter Of which opinion was Gulielinus de monte Landuno Henricus de Gandauo also held not onely to be conuenient but also that they were bound so to doe The fift opinion was that albeit the Friers might at all times and at Easter also heare confessions as the Curates did yet it was better and more safe at the time of Easter to confesse to the curates thē to the Friers And of this opiniō was this our Armachanus of whom we presently now entreat ¶ And thus haue ye as in a briefe summe opened vnto you what was the matter of contention betweene the friers and the Church men What Popes made with the friers and what Popes made against thē Moreouer what learned mē disputed against them in Paris and other places and what were theyr opinions The matter of contention about the Friers stoode in foure pointes First preaching without licence of Curats Second in hearing cōfessions Thyrd in burying Fourth in begging and taking of the people ¶ Popes that mainteined the Friers were Honorius 3 were Gregorius 9 were Alexande 4 were Clemens 4 were Boniface 8 were Clemens 5 ¶ Popes that mainteiued Curates were Innocentius 9 were Innocentius 4 were Martinus 4 were Benedictus 11 ¶ The learned men that disputed agaynst the Friers were Guilielmus de S. Amore. All these were cōdemned by the Popes or els caused to recant were Barnardus super capitulum Omnis vtriusque sexus All these were cōdemned by the Popes or els caused to recant were Godfridus de Fontibus All these were cōdemned by the Popes or els caused to recant were Henricus de Gandauo All these were cōdemned by the Popes or els caused to recant were Guilielmus de Landuno All these were cōdemned by the Popes or els caused to recant were Ioannes Monachus Cardini All these were cōdemned by the Popes or els caused to recant were Ioannes de Poliaco All these were cōdemned by the Popes or els caused to recant were Armachanus All these were cōdemned by the Popes or els caused to recant These considerations and circūstaunces hetherto premised for the more opening of this present cause of Armachanus susteined agaynst the idle beggerly sects of friers in whom the reader may well perceiue Antechrist plainly reigning and fighting against the Church Now remayneth that as I haue before declared the trauelles troubles of diuers godly learned mē in the Church striuing agaynst the sayd friers continually from the time of Guliel de Amore hetherto So now it remaineth that for so much as this our Armachanus labouring and in the same cause susteined the like conflict with the same Antechrist we likewise collect and open his reasons and arguments vttered in the consistorye and in the audience of the Pope himselfe wherwith he maynteyneth the true doctrine and cause of the Church agaynst the pestiferous canker creeping in by these friers after subtle wayes of hypocrisy to corrupt the sincere simplicity of Christes holy fayth perfect Testament The which reasons and argumentes of his with the whole processe of his doinges I thought good and expedient for the vtility of the Church more amply and largely to discourse and prosecute for that I note in the sects institutions and doctrine of these friers such subtle poyson to lurke more pernitious hurtfull to the religion of Christ and soules of Christians then all men peraduenture do consider Thus Armachanus ioyning with the clergy of England disputed and contended with the friers here of England an 1358. about a double matter Wherof the one was concerning confessiō and other exchetes which the friers encroched in parish Churches agaynst the Curates and publicke pastors of Churches The other was concerning wilfull beggery and pouerty which the Friers then tooke vpon them not vpon any necessity being otherwise strōg inough to worke for their liuing but onely vpon a wilfull and affected profession For the which cause the Friers appealed him vp to the court of Rome The occasion wherof thus did rise ¶ It befell that Armachanus vpon certayne busines comming vp to London found there certayne Doctours disputing and contending about the begging of Christ our Sauior Wherupon he being greatly vrged and requested oft times therūto at request made seuen or eight sermōs vnto the people at London wherein he vttered 9. conclusions Wherof the first and principal conclusion was touching the matter of the friers priuiledges in hearing confessions His conclusion was this First that if a doubt or question be moued for hearing cōfessiōs which of 2. places is rather to be chosē The parish church is to be preferred before the church of the friers Secondly being demaunded whether is to be taken to heare the confession of the parishioners the Parson or the Curate or the frier It is to be sayde rather the Parson or the Curate Thirdly that our Lord Iesus Christ in his humayne conuersatiō was alwayes poore but not that he loued pouerty or did couet to be poore Fourthly that our Lord Iesus Christ did neuer beg wilfully professing to be poore Fiftly that our Lord Iesus Christ did neuer teach wilfully to beg or to professe wilfull beggery The sixt conclusion was that Christ our Lord did cōtrary that men ought not wilfully or purposely wythout meere necessity to beg Seuēthly that there is neither wisedome nor holines for any man to take vpon him wilfull beggery perpetually to be obserued The eight that it is not agreing to the rule of the Obseruants or Friers Minorites to obserue wilful pouerty The last conclusion was touching the Bull of Pope Alexander the 4. whiche condemned the libell of the maisters of Paris that the same Bull touched none of these 7. last conclusions Upon these 9. conclusions premised Armachanus being appealed cited and brought vp to the presence of the Pope began to proue the same his foresaid conclusions or assertions vnder protestation made that his intētion was not to affirme any thing contrary to the christian fayth or to the Catholicke doctrine or that should be preiudicial or destructiue to the orders of the begging friers such as were
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
downe to yâ— Archbishop praying him that he would deliuer me to him for to say Martins with him he would vndertake that within three dayes I shoulde not resist any thing that were commaunded me to do of my Prelate And the archbishop sayd that he would ordayn for me himselfe And then after came agayne the Constable and spake priuily to the Archbishop And the archbishop coÌ„maunded the Constable to lead me forth thence with him so he did And when we were gone forth thence we were sent after againe And wheÌ„ I came in agayne before the archbishop a Clerke bad me kneele downe and aske grace and submit me lowly and I should finde it for the best ☞ And I sayd theÌ„ to the archbishop Syr as I haue sayd to you diuers times to day I will wilfully lowlye obey and submit me to be ordeined euer after the cunning and power to God to his law and to euery member of holy Church as farre forth as I can perceiue that these members accord with their head Christ and will teach me rule me or chastise me by authority specially of Gods law ¶ And the archbishop sayd I wist wel he would not with out such additions submit him And then I was rebuked scorned manassed on euery side and yet after this diuers persons cried vpon me to kneele downe and submit me but I stood still and spake no word And then there was spoken of me and to me many great words I stood and heard them manasse curse and scorne me but I sayd nothing Then a while after the archbishop sayd to me Wilt thou not submit thee to the ordinaunce of holy Church ☞ And I sayd Syr I will full gladly submitte me as I haue shewed you before ¶ And then the Archbishop bad the Constable to haue me forth thence in haste And so then I was led forth and brought into a foule vnhonest prison where I came neuer before But thanked be God when all meÌ„ were gone forth then from me had sparred fast the prison doore after them By and by after I therin by my selfe busied me to thinke on God to thanke him of his goodnesse And I was then greatlye comforted in all my wits not onely for that I was then deliuered for a time from the sight from the hearing from the presence from the scorning and from the manassing of mine enemies but much more I reioysed in the Lord because that through his grace he kept me so both among the flattering specially and among the manassing of mine aduersaryes that without heauinesse and anguish of my conscience I passed away from them For as a tree layd vpon an other tree ouerwharte or Crosse wise so was the Archbishoppe and hys three Clerkes alwayes contrarye to me and I to them Now good God for thine holy name and to the praysing of the most blessed name make vs one together if it be thy will by authority of thy word that is true perfite charity and els not And that it may thus be all that this writing read or heare pray hartely to the lord God that he for his great goodnesse that can not be with tongue expressed graunt to vs and to all other which in the same wise and for the same cause specially or for any other cause be at dystauÌ„ce to be knit made one in true fayth in stedfast hope and in perfite charity Amen ¶ Besides this examinatioÌ„ here aboue described came an other treatise also to our hands of the same W. Thorne vnder the name and title of his testament which rather by the matter and handling thereof might seme to be counted a complaynt of vicious Priestes which treatise or Testament in this place we thought not meere to be left out MAthew an Apostle of Christ and his Gospeller witnesseth truly in the holy Gospell the most holy liuing and the most wholesome teachyng of Christ. He rehearseth how that Christ likeneth theÌ„ that heare his wordes and keepe theÌ„ to a wise maÌ„ that buildeth his house vpon a stone that is a stable and a â—ad ground This house is mans soule in whome Christ delighteth to dwell if it be grounded that is stablished faythfully in his liuing in his true teaching adourned or made faire with diuers vertues which Christ vsed and taught without any medling of any error as are chiefly the conditions of charity This foresaid stone is Christ vpon which euery faythful soule must be builded since vpon none other ground then vpon Christes liuing and his teaching no bodye may make any building or housing wherein Christ will come and dwell This sentence wytnesseth S. Paule to the Corinthians shewing to them that no body may set any other ground then is set that is Christes liuing and teaching And because that all men and women shoulde geue all their businesse here in this life to build them vertuously vpon this sure foundation S. Paule knowledging the seruent desire and the good will of the people of Ephesye wrote to them comfortablye saying Now ye are not straungers guestes nor yet comelinges but ye are the Citizens and of the householde of God builded aboue vpon the foundement of the Apostles and Prophetes In which foundement euery building that is builded or made thorough the grace of God it encreaseth or groweth into an holy teÌ„ple that is Euery body that is grounded or builded faythfully in the teaching and liuing of Christ is there through made the holy temple of God This is the stable grouÌ„d and stedfast stone Christ which is the sure corner stone fast ioyning holding mightely together two walles For through Christ Iesu meane or middle person of the Trinitye the Father of heauen is pitious or mercifully ioyned and made one together to mankinde And through dread to offeÌ„d God and seruent loue to please him meÌ„ be vnseparably made one to God and defended surely vnder his protection Also this foresayd stone Christ was figured by the square stones of whiche the temple of God was made For as a square stone wheresoeuer it is cast or layd it abideth and lyeth stably so Christ and euery faythfull member of his Church by example of him abideth and dwelleth stably in true fayth and in all other heaueÌ„ly vertues in all aduersityes that they suffer in this valley of teares For loe when these foresayd square stones were hewen and wrought for to be layde in the walles or pillers of Gods temple none noyse or stroke of the workeman was heard Certaine this sileÌ„ce in working of this stone figuâ—eth Christ chiefly and his faithfull members which by example of him haue bene and yet are and euer to the worldes end shall be so meeke and pacient in euery aduersity that no sound nor yet any grudging shall any time be perceiued in them Neuerthelesse this chiefe and most worshipfull corner stone which onely is ground of all vertues proude beggers repriued but
body need to be afrayde though death did folow by one wise or other for to dye out of this world without taking of any Sacrament of these foresayd Christes enemyes since Christ will not fayle for to minister himselfe all Iefull healfull Sacramentes and necessary at all time and specially at end to all them that are in true fayth in stedfast hope and in perfect charity But yet some mad fooles say for to eschew slaunder they wil be shriuen once in the yeare and communed of theyr proper Priestes though they knowe them defouled with slaunderous vyces No doubt but all they that thus do or consent priuely or apertly to such doing are culpable of great sinne since S. Paul witnesseth that not onely they that do euill are worthy of death and damnation but also they that consent to euill doers Also as their slaūderous workes witnesse these aforesayd vicious Priestes despise and cast from them heauenly cunning that is geuen of the holye ghost Wherefore the Lord throweth all such despisers from him that they vse nor do any Priesthood to him No doubt than all they that wittingly or wilfully take or cōsent that any other body should take any Sacrament of any suche named Priest sinneth openly and damnably agaynst all the Trinity and are vnable to any Sacrament of health And that this foresayd sentēce is altogether true into remission of all my sinnefull liuing trusting stedfastly in the mercye of God I offer to him my soule And to proue also the foresayde sentence true with the helpe of God I purposefully for to suffer meekely and gladly my most wretched bodye to bee tormented where God will of whom he will and when he will and as long as he will and what temporall payne he will and death to the praysing of his name and to the edification of his Church And I that am most vnworthy and wretched caytife shall now through the speciall grace of God make to him pleasaunt sacrifice with my most sinnefull and vnworthy body Beseechyng hartely all folke that read or heare this end of my purposed Testament that through the grace of GOD they dispose verely and vertuously all their wittes and able in lyke maner all their members for to vnderstand truely and to keepe faythfully charitably and continually all the commaundementes of God and so than to pray deuoutly to all the blessed Trinitie that I may haue grace with wisedome and prudence from aboue to end my lyfe here in this foresayd truth and for this cause in true fayth and stedfast hope and perfect charitie Amen What was the ende of this good man and blessed seruant of God Williā Thorpe I finde as yet in no story specified By all coniectures it is to be thought that the archbishop Thomas Arundull being so hard an aduersarye agaynst those men would not let him goe Much lesse it is to be supposed that he would euer retract his sentence and opinion which he so valiantly mayntayned before the byshop neither doth it seeme that he had any such recanting spirite Agayne neyther is it founde that he was burned Wherfore it remayneth most like to be true that he beyng committed to some straight prison according as the Archbyshop in his examination before dyd threaten him there as Thorpe confesseth himselfe was so straightly kept that eyther he was secretly made away or els there he dyed by sicknesse The like end also I finde to happen to Iohn Aston an other good folower of Wickliffe who for the same doctrine of the sacrament was condemned by the Bishops And because he would not recant he was committed to perpetuall prison wherein the good man continued till his death An. 1382. ¶ Iohn Puruey FUrthermore in the sayd examinatiō of Williā Thorpe mention was made as ye heard of Iohn Puruey of whom also something we touched before promising of the sayd Iohn Puruey more particularly to entreate in order and processe of time Of this Puruey Tho. Walden writeth thus in his second tome Iohn Puruey sayth he was the Library of Lollordes and gloser vpon Wickliffe He sayde that the worshipping of Abrahā was but a salutatiō And in his third Tome he sayth this Iohn Puruey with Harford a doctour of diuinity were greuously tormented and punished in the prison of Saltwood and at the length recanted at Paules crosse at London Tho. Arundel being then Archb. of Canterbury Afterward agayne he was emprisoned vnder Henry Chicheley Archb. of Canterbury in the yeare of our Lord 1421. Thus muche writeth Walden The workes of this man which he wrote were gathered by Richard Lauingame his aduersarye whiche I thinke worthy to be remēbred First as touching the Sacrament of the last supper the Sacrament of penaunce the Sacrament of orders the power of the keyes the preaching of the Gospell of Mariages of Uowes of possessiōs of the punishing and correcting of the Clergy of the lawes and decrees of the Church of the state and condition of the Pope and the clergy Of all these generally he left diuers monuments grauely and exactly written part whereof here in the end of his story we thought to exhibite being translated out of Latine into English The articles which he taught and afterward was forced to recant at Paules crosse were these hereafter folowing 1. That in the Sacrament of the aultar after the consecration there is not neither can be any accident without the subiect But there verely remaineth the same substaūce and the very visible and incorruptible bread likewise the very same wine the which before the consecration were set vpon the aultar to be consecrate of the Priest likewise as when a Pagan or infidell is baptised he is spiritually conuerted into a member of Christ through grace and yet remayneth the very same man whiche he before was in his proper nature and substaunce 2. Auricular confession or priuate penaunce is a certeyne whispering destroying the libertye of the Gospell newly brought in by the Pope and the Clergye to intangle the consciences of mē in sinne to draw their soules into hel 3. Euery lay man being holy and predestinate vnto euer lasting life albeit he be a lay man yet is he a true Priest before God 4. That diuers Prelates and other of the Clergy do liue wickedly contrary to the doctrine and example of Christ his Apostles Therefore they whiche so liue haue not the keyes neyther of the kingdome of heauen neither yet of hell neither ought any christian to esteme his cēsure any more then as a thing of no force Yea albeit the pope should peraduenture interdite the realme yet could he not hurt but rather profite vs for so much as thereby we should be dismissed from the obseruation of his lawes and from saying of seruice according to the custome of the Church 5. If any man do make an othe or vow to keepe perpetuall chastity or do any thing els whereunto God hath not appoynted him geuing him
the king Wenselaus who thē fauored that pope gaue cōmaundement that no man should attēpt any thing against the sayd Popes indulgēces But Hus with his folowers not able to abide the impiety of those pardōs began manifestly to speake agaynst them of the which cōpany were 3. certayn artificers who hearing the priest preaching of these iudulgences did opēly speak against them called the pope Antichrist which would set vp the crosse to fight agaynst his euenchristened Wherefore they were brought before the Senate and committed to warde But the people ioyning thēselues together in armes came to the magistrates requiring thē to be let loose The magistrates with gētle wordes and fayre promises satisfied the people so that euery man returning home to his own house the tumult was asswaged But the captiues being in prison not withstanding were there beheaded whose names were Iohn Martin and Stascon The death and martirdome of these three being knowne vuto the people they took the bodies of them that were slaine and with great solemnitye brought them vnto the church of Bethlem At whose funerall diuers priestes fauoring that side did sing in this wise These be the Sayntes whiche for the testament of God gaue their bodies c. And so their bodyes were sumptuously interred in the church of Bethlem I. Hus preaching at the same funerall much commending them for theyr constancye and blessing God the father of our Lord Iesus Christ whyche had hidde the way of his verity so from the prudent of this world and had reuealed it to the simple lay people and inferior priestes which chose rather to please God then men Thus this City of Prage was deuided The prelates with the greatest part of the clergy most of the Barons which had any thing to lose did hold with the pope especially Steuen Paletz being the chiefest doer on that side On the contrary part the commons with part of the clergy studentes of the vniuersity went with Iohn Hus. Wenslaus the king fearing least this would grow to a tumult being moued by the doctors and prelates and councell of his barons thought best to remoue Iohn Husse out of the Citty who had bene excommunicated before by the Pope And further to cease this dissention risen in the church committed the matter to the disposition of the doctors and the clergy They cōsulting together among thēselues did set forth a decree ratified and confirmed by the sentēce of the king contayning the summe of 18. articles for the maynteynance of the Pope and the see of Rome agaynst the doctrine of Wickeliffe and Iohn Husse The names of the Doctors of Diuinity were these Steuen Paletz Stanislaus de Znoyma Petrus de Ikoyma Ioannes Heliae Andreas Broda Iohannes Hildesen Mattheus Monachus Hermannus Heremita Georgius Bota Simon Wenda c. Iohn Hus thus departing out of Prage went to his coūtry where he being protected by the Lord of the Soile continued there preaching to whom resorted a great concourse of people neither yet was he so expelled out of Prage but that sometimes he resorted to his church of Bethleem and there also preached vnto the people Moreouer agaynst the sayde decree of the doctours I. Hus with his companye replied agayne and aunswered to their articles with cōtrary articles agayn as foloweth The obiections of Iohn Hus and of his part agaynst the decree of the Doctors FIrst the foūdation of the Doctors wherupon they foūd all their writings and counsels is false which foūdatiō is this where as they say that part of the clergy in the kingdome of Boheme is pestilent and erroneous and holdeth falsely of the Sacramentes 2. The Doctors hereby do defame the kingdome of Boheme and do rayse vp new discordes 3. Let them shew therefore those persons of the Clergye whom they call pestilent so let them verify theyr report binding themselues to suffer the like paine if they be not able to proue it 4. False it is that they say the Pope the cardinals to be the true manifest successors of Peter of the Apostles neyther that any other successors of Peter or the Apostles can be foūd vpon earth besides thē Whē as no man knoweth whether he be worthy of hatred or of fauour And all Byshops and priests be successors of Peter of the Apostles 5. Not the pope but Christ onely is the head and not the Cardinals but all Christes faythfull people be the body of the Catholick church as all holy Scripture and decrees of the holy fathers do testify and affirme 6. And as touching the pope if he be a reprobate it is plain that he is no head no nor member also of the holy Church of God but of the deuill and of his sinagogue 7. The clergy of the gospellers agreeing with the saying of S. Austen which they alledge and according to the sanctions of the fathers and determinations of the holy mother church do say and affirme laudably that the condēnation and prohibition of the 45. articles is vnlawful and vniust and rashly done for that not onely because the doctors but also all Bishops and Archbishops in suche great causes namely touching faith as these articles doe haue no authority at all as appeareth◠De baptismo et eius effectu cap. Maiores Et in Can. 17. dist cap. Hinc sedi c. 8. The second cause of the discord which they alledge also is most false seing the fayth of whole Christendome cōcerning the church of Rome is deuided in 3. parts by the reason of 3. popes which now together do raigne And the 4. part is newtrall Neither is it true that we ought to stand in all things to the determination of the pope of the cardinals but so farr forth as they do agree with the holy scripture of the old and new Testament from whence the sanctions of the fathers did first spring as is euident De accusationibus cap. qualiter c. 9. In the 4. Article they brast out into a certayne dotage are contrary to themselues By reason that they doitishly haue reprehēded the gospellers who in all their doings receiue the holy scripture whith is the law of God the way of trueth and life for their iudge and measure and afterward they themselues doe alleadge the scripture Deut. 17. where all iudges both popes and Cardinals are taught to iudge discern betwene leaper leaper in euery ecclesiasticall cause only after the rule of gods law And so are they cōtrary vnto their secōd article wherin they say that in euery catholicke matter we must runne to the pope which is cōtrary to the foolish condemnation of the Articles aforesaid 10 Consequently like idiots they doe most fasly alledge for their purpose the Canon vnder the name and authority of Ierome written 24. q. 1. Haec est fides papa c. where they do apply the wordes of Ierome most impertinentlye to the pope of Rome which he writeth to S.
reuerences that you will decree most graciously consent that this our petition and supplication may be drawen out againe by your Notarie and reduced into a publicke forme and order After this supplication was read before the deputies of the 4. nations the Patriarche of Antioch answered in the name of them all vnto euery article of the sayd supplication but it was done in few wordes First as touching the protestation of Iohn Hus whether it be true or false it shal be made euident in the processe of his cause Moreouer wheras they say that the aduersaries of Iohn Hus hath peruersly drawen certaine thinges out of his bookes that also the matter it selfe shall declare in the end Where as if it shal be found decreed that Iohn Hus is vniustly vntruly accused that thē it shal come to passe that his aduersaries shall incurre perpetuall ignominy and slaunder But as touching sureties albeit there might be a thousand put in or boūd yet can it not by any meanes be that the deputies of the Councell with a safe conscience may receiue or take them in this mans cause vnto whome there is no faith or credite to be geuē Howbeit thus much they wil do vpon the 5. day of Iune next Iohn Hus shall be brought againe vnto Constance and there haue free libertie to speake his minde before the Councell that they wold louingly and gently heare him but the matter in the ende fell out farre contrary to thys promise The same day the saide Barons and Lordes presented a supplication of thys tenour vnto the Emperor Vnto the most highe and mighty Prince the Lorde Sigismund king of the Romaines alwaies Augustus king of Hungarie Croatia and Dalmatia our most gracious Lord faithful true seruice in al things and at all times Most noble Prince and gracious Lord we signifie vnto your worthinesse that we all together with one minde consent and accord haue deliuered vp vnto the reuerend fathers and Lordes the deputies of the 4 nations and to the whole sacred Councel of Constance this our supplication here vnder wrytten as reasonable iust and worthy of consideration the tenour wherof here followeth word by word and is this ¶ The copie of the supplication which was presented vnto the deputies of the councel is before written whereunto this which followeth was annexed WHerefore we most humbly require and desire your princely maiestie that both for the loue of iustice and also of the fame and renowme of that moste famous kingdome of Boheme whereof wee acknowledge you vndoubtedly the true Lorde and heire successour and also foreseeing vnto the liberty of your safe-conduct that you wil with your fauourable countenance beholding these most reasonable and iust supplications which we haue put vp to the Lordes aforesayd put to your helping hand toward the sayd most reuerend fathers and Lordes that they will effectually heare vs in this our most iust petition which we haue offered vp to them as is aforesaide least that the enemie of the renowme and honour of the famous kingdome of Boheme and such as oure slaunderers also hereafter may detracte and sclaunder vs that wee should make vnreasonable and vnlawfull requests vnto the sayde reuerend fathers and Lordes and therefore we required and desired of them that it would please them to decre by setting to their publicke hand seale to authorise our said supplication Likewise we do most hartily require your highnes that you would vouchsafe in like maner to geue vs your testimonie of the premises But what answere the Emperor made heereunto we could neuer vnderstand or know but by the processe of the matter a man may easily iudge that thys good Emperour was brought and lead euen vnto thys poynt through the obstinate mischiefe of the cardinals and bishops to breake and falsify his promise and faith whych hee had made and promised and this was their reason whereby he was driuenthereunto that no defence coulde or might be geuen either by safe conducte or by any other meane vnto hym whych was suspected or iudged to be an hereticke But by the Epistles and letters of Iohn Hus a man may easily iudge what the kings minde was Now we will procede in the historie The 5. day of Iune the Cardinals Byshops and the rest of the priests al that were almost in Constance assembled to a great number at the Couent of the Franciscanes in Constance and there it was commaunded that before Iohn Hus shoulde be brought foorth in hys absence they should rehearse the witnesses and articles which they had slaunderously gathered out of his bookes the whych articles with Iohn Husses answer we will hereafter repeate By chance there was then present a certaine Notary named Peter Mladoniewitz the whych bare great loue and amity vnto the said Hus who assoone as he perceiued that the Bishops and cardinals were already determined and appoynted to condemne the sayde articles in the absence of Iohn Hus hee went withall speede vnto maister Wencelate de Duba and Iohn of Clum tolde them al the matter who incontinent made report therof to the Emperour Who vnderstanding their intent sent Lewes the Countie Palantine of Heydelberge and the Lord Frederick Burgraue of Nuremberge to signify vnto them whych ruled the councel that nothing should be resolued or done in the case of Iohn Hus before that it wer first heard with equity and that they should send him all such articles as were said against the sayd Hus which were either false or hereticall he would do so much that the said articles shoulde be examined by good and learned men Then according to the Emperors will the iudgement of the principals of the Councell was suspended vntill suche time as Iohn Hus were present In the meane season these gentlemen master of Dube and of Clum did geue vnto the two Princes whych the Emperor had sent certaine smal treatises which the sayde Hus had made out of the which they had drawn certain articles to present vnto them which ruled the councel vnder this condition that they would render them againe when they should demand them The intent meaning of these Barons was that by thys meanes the aduersaries of Iohn Hus might the more easily be reproued the which of a naughty and corrupt conscience had picked out corrupt sentēces out of the said bookes of Iohn Hus. The bookes were deliuered vnto the Cardinals and Byshops and that done Iohn Hus was brought forth and the Princes whiche were sent by the Emperour departed backe agayne After they shewed the bookes vnto Iohn Hus and he cōfessed openly before the whole assembly that hee had made them that he was ready if there were any fault in thē to amend the same Now harken a litle to the holy proceedynges of these reuerēd fathers for here happened a straunge shamefull matter With much a do they had scarsly read one article brought forth a
which were spoken of a litle before who euery mā for himselfe affirmed with an othe that which he had said Amongest whom Iohn Protyway parishe priest of S. Clemēts in Prage whē he should come to confirme his testimony added more that Iohn Hus should say that S. Gregory was but a rimer whē he did alleadge his athoritie against him Unto whō Iohn Hus answered that in this point they did him great iniury for somuch as he alwaies esteemed and reputed S. Gregory for a most holy doctor of the Church These contentions and disputations being somewhat appeased the Cardinall of Florence turned himselfe toward Iohn Hus said Maister you know well inough that it is written that in the mouth of two or three witnesses all witnes is firme and stable and heere you see nowe almost 20. witnesses against you men of authority worthy of credite amongst the whych some haue hearde you teach these things themselues the other by report common brute or voice do testify of your doctrine and altogether generally bring firme reasons proofes of theyr witnesse vnto the which wee are forced constrained to geue credite and for my part I see not howe you can maintaine defend your cause against so many notable wel learned men Unto whom Iohn Hus answered in this maner I take God and my conscience to witnes that I neuer taught any thing neither was it euer in my minde or fantasie to teach in such sort or maner as these men here haue not feared to witnesse against me that which they neuer hearde And albeit they were as many more in nūber as they are for all that I do much more esteme yea and wtout comparison regard the witnes of my Lord God before the wytnes and iudgement of al mine aduersaries vpon whom I do in no poynt stay my selfe Then sayde the Cardinall againe vnto him it is not lawfull for vs to iudge according to your conscience for we can not chuse but that wee must nedes stay our selues vpon the firme euident witnes of these men heere For it is not for any displeasure or hatred that these men do witnes thys against you as you doe alleadge for they alleadge and bring foorth suche reasons of their witnesse that there is no man that can perceyue any hatred in them or that we can in any case be in dout thereof And as touching M. Steuen Paletz whereas you say you do suspect him that he hath craftly deceitfully drawen out certaine poyntes or articles out of your books for to betray them afterward It semeth that in this point you do hym great wrong for in myne aduise he hath vsed and shewed a great fidelitie and amitie towarde you in that he hathe alleuiated and moderated many of your articles much more then they are in your owne bookes I vnderstand also that you haue like opinion of diuers other notable men and specially you haue sayd that you do suspect M. Chauncellour of Paris then whome there is no more excellent and Christian man in all the whole world Then was there read a certayne article of accusation in the which it was alledged that Iohn Hus had taught obstinately defended certayne erroneous Articles of Wicliffes in Boheme Whereunto Hus answered that he neuer taught any erroures of Iohn Wickliffes or of anye other mans Wherefore if it be so that Wickliffe haue sowed any errours in England let the English men look to the themselues But to confirme theyr article there was alleaged that Iohn Husse did withstande the condemnation of Wickliffes articles the which was first condemned at Rome afterward also whē the Archb. Swinco with other learned men held a conuocation at Prage for the same matter when as they should haue bene there condemned for this cause that none of them were agreeing to the Catholicke faith or doctrine but were either hereticall erroneous or offensiue he aunswered that he durst not agree thereunto for offending hys conscience and specially for these Articles that Siluester the pope and Cōstantine dyd erre in bestowing those gret gifts rewards vpō the church Also that the pope or Priest being in mortall sinne can not consecrate nor baptise This article said he I haue thus determined as if I should say that he doth vnworthely consecrate or Baptise when as he is in deadly sinne and that he is an vnworthy minister of the Sacramentes of God Here his accusers with their witnesses were earnest and instant that the article of Wickliffe was written by the very same wordes in the treatise which Iohn Husse made agaynst Stephen Paletz Uerely said Iohn Husse I feare not to submit my selfe euen vnder the daunger of death if you shall not find it so as I haue sayd When the book was brought forth they founde it written as Iohn Husse had sayd He added also moreouer that he durst not agree vnto them which had condemned Wickliffes articles for this Article the tenthes were pure almes Here the Cardinal of Florence obiected vnto him this argument as touching the almes it is required that it shold be geuē freely without bond or duety But tenthes are not geuen freely without bond or duety therefore are they no almes Iohn Hus denying the Maior of this Sillogismus brought this reason agaynst him For somuch as rich men are bounden vnder the payne of eternall damnation vnto the fulfilling of the 6. works of mercy which Christ repeteth in the 25. chap. of Mathew and these workes are pure almes Ergo almes is also geuen by bond duety Then an Archbishop of Englād stepping vp sayd if we all be boūd vnto those 6. workes of mercy it doth followe that poore men which haue nothing at al to geue should be damned I answere sayd Husse vnto your antecedent that I spake distinctly of rich men and of those which had where withall to doe those workes they I say were bound to geue almes vnder payne of damnation He answered moreouer vnto the Minor of the first argument that tenthes were at first geuen freely and afterward made a bond and duetie And when as he woulde haue declared it more at large he could not be suffered He declared also diuers other causes why he coulde not with safe conscience consent vnto the condemnatiō of Wickliffes articles But how soeuer the matter went he did affirme say that he did neuer obstinately confirme any Articles of Wickleffes but only that he did not alow and consent that Wickliffes Articles should be condemned before that sufficient reasons were alleadged out of the holy Scripture for theyr condemnation of the same minde saith Iohn Hus are a great many other Doctors and maysters of the Uniuersitie of Prage For when as Swinco the archbishop commanded all Wickliffes bookes to be gathered together in the whole City of Prage and to be brought vnto him I my self brought also certayn books of Wickliffes which I
to haue had diuers prophetical reuelations shewed to him of God Certaine of which his letters and predictions I thought here vnderneath to insert in such sort as neither in reciting all I will ouercharge the volume too much nor yet in reciting of none I wil be so brief but that the reader may haue some taste and take some profit of the Christian wrytings and doings of this blessed man Firste beginning with the letter of the Lorde Clum concerning the safeconduct of Iohn Hus. A letter of the Lorde Iohn de Clum concerning the safeconduict of Iohn Hus. TO all and singulare that shall see and heare these presentes I Iohn de Clum doe it to vnderstande howe maister Iohn Hus Bacheler of diuinitie vnder the safeconduicte and protection of the renowned prince and Lorde Sigismund of Romaines semper Augustus and king of Hungarie c. My gracious Lorde and vnder the protection defence and safegarde of the holy Empire of Rome hauing the letters patent of the said my Lorde king of Romaines c. came vnto Constance to render a full counte of hys faith in publicke audience to al that would require the same This the saide M. Iohn Hus in this Imperiall Citie of Constance vnder the safeconduict of the said my Lord king of Romaines hath bene and yet is deteined And although the Pope with the Cardinalles haue bene seriously required by solemne Ambassadours of the sayd my Lord king of Romaines c. in the kings name behalfe that the said maister Iohn Hus should be set at libertye and be restored vnto me yet notwythstanding they haue and yet do refuse hitherto to set him at liberty to the great coÌ„tempt derogation of the safeconduct of the king of the safegard and protection of the Empire or Emperial maiestie Wherefore I Iohn aforesaide in the name of the king do here publish and make it known that the apprehending and deteining of the sayde M. Iohn Hus was done wholy against the wil of the fornamed king of Romains my Lord seeing it is done in the contempt of the safeconducte of hys subiects and of the protection of the Empire because that the sayde my Lord was then absent farre from Constance and if he had ben there present woulde neuer haue permitted the same And when hee shall come it is to be doubted of no man but that hee for this great iniury and contempt of this safeconducte done to him to the Empire wil greuously be molested for the same Geuen at CoÌ„stance in the day of the natiuitie of the Lord 1414. ¶ In this instrument aboue prefixed note gentle reader 3. things First the goodnes of this gentle Lord Iohn de Clum being so feruent and zelous in the cause of Iohn Husse or rather in the cause of Christ. Secondly the safeconduct graunted vnto the sayde I. Hus vnder the faith and protection of the Emperor and of the Empire Thirdly here is to be sene the contempt and rebellion of these proud prelates in disobeying the authority of their high Magistrate who contrary to his safeconduct geuen and the mind of the Emperor did arest and imprison this good man before the comming of the sayd Emperor before that Iohn Hus was heard Let vs nowe as we haue promised adioyne some of the epistles of this godly man An Epistle of Iohn Hus vnto the people of Prage in his owne vulgare speeche GRace and peace from our Lorde Iesus Christ that you being deliuered from sinne may walke in his grace and may growe in all modesty and vertue and after this may enioy eternall life Derely beloued I beseeche you which walke after the law of God that you cast not away the care of the saluatioÌ„ of your soules wheÌ„ as you hearing the word of God are premonished wisely to vnderstand that you be not deceiued by fals apostles which do not reprehend the sinnes of men but rather doe extenuate and diminish them which flatter the priests and doe not shewe to the people their offences which magnify themselues boast their own workes and maruelously extol their owne worthines but follow not Christ in his humility in pouerty in the crosse and other manifold afflictions Of whome our merciful sauiour did premonish vs before saying false Christes and fals Prophets shal rise and shall deceiue many And when he had forewarned his welbeloued disciples he said vnto them beware and take hede of false Prophets which come to you in shepes clothing but inwardly are rauening wolues ye shal know them by their fruits And truth it is that the faithful of Christ haue much neede diligently to beware and take hede vnto themselues For as our sauiour himselfe doth say the elect also if it were possible shal be brought into error Wherefore my welbeloued be circumspect and watchful that ye be not circumuented with the crafty trains of the deuil And the more circumspect ye ought to be for that antichrist laboureth the more to trouble you The last iudgement is nere at hande death shal swallow vp many but to the electe children of God the kingdome of God draweth nere because for them he gaue his own body Feare not death loue together one an other perseuere in vnderstanding the good wil of God without ceasing Let the terrible horrible day of iudgement be alwaies before your eies that you sinne not and also the ioy of eternal life wherunto you must endeuor Furthermore let the passion of our sauioure be neuer out of youre minds that you may bear with him for him gladly whatsoeuer shal be laid vpon you For if you shal consider well in your mindes his crosse afflictions nothing shal be greuous vnto you patiently you shal geue place to tribulations cursings rebukes stripes and prisonment and shal not dout to geue your liues moreouer for his holy truth if nede require Knowe ye welbeloued that antichrist being stirred vp against you deuiseth diuers persecutions And many he hath not hurte no not the least heire of their heads as by mine owne example I can testify although hee hathe ben vehemently incensed against me Wherefore I desire you all with your praiers to make intercessioÌ„ for me to the lord to geue me intelligence sufferance patâ—ence and constancie that I neuer swarue from his diuine verity He hath brought me now to Constance In all my iourney openly and manifestly I haue not feared to vtter my name as becommeth the seruant of God In no place I kept my selfe secrete nor vsed any dissimulation But neuer did I finde in any place more pestilent and manifest ennemies then at Constance Which enemies neither should I haue had there had it not ben for certain of our owne Bohemians hypocrites deceiuers who for benefits receiued and stirred vp with couetousnes with boasting and bragging haue perswaded the people that I weÌ„t about to seduce them out of the right way But I am in good hope that through the mercy of our God and
thy names sake Amen Written in prison and in bondes in the Vigill of holy S. Iohn the Baptist who beyng in prison and in bondes for the rebuking of wickednesse was beheaded ¶ Among diuers other letters of Iohn Hus which he wrote to the great consolation of others I thought also here to intermixt an other certaine godly letter writteÌ„ out of England by a faythfull Scholler of Wickleffe as appeareth vnto Iohn Hus and the Bohemians which for the zealous affectioÌ„ therein coÌ„teined seemeth not vnworthy to be read ¶ A letter to Iohn Hus and to the Bohemians from London GReetyng and whatsoeuer can be deuised more sweete in the bowels of Christ Iesu. My dearely beloued in the Lord whom I loue in the trueth and not I onely but also all they that haue the knowledge of the trueth whiche abydeth in you and shall be with you through the grace of GOD for euermore I reioysed aboue measure when our beloued brethren came and gaue testimony vnto vs of your trueth and how you walke in the trueth I haue heard brethren how sharpely Antichrist persecuteth you in vexyng the faithfull seruauntes of Christ with diuers and straunge kyndes of afflictions And surely no maruaile if amongest you since it is so almost all the world ouer the law of Christ be too too greuously impugned and that redde Dragon hauyng so many heades of whom it is spoken in the Apocalyps haue now vomited out of his mouth that great floud by whiche he goeth about to swallow vp the woman but the most gracious God will deliuer for euer his onely and most faythfull spouse Let vs therfore cofort our selues in the Lord our God and in his vnmeasurable goodnes hopyng strongly in him which will not suffer those that loue him to be vnmercifully defrauded of any their purpose if we according to our duety shall loue him with all our hart for aduersitie should by no meanes preuaile ouer vs if there were no iniquitie raignyng in vs. Let therefore no tribulation or sorrow for Christs cause discourage vs knowing this for a surety that whosoeuer the Lord vouchsafeth to receaue to be his childreÌ„ those he scourgeth For so the mercifull father will haue them tried in this miserable life by persecutions that afterwardes hee may spare them For the golde that this high artificer hathe chosen he purgeth and trieth in this fire that he may afterwardes lay it vp in his pure treasurie For we see that the time which we shall abide here is short and transitory the life which we hope for after this is blessed and euerlasting Therefore whilest we haue time let vs take paine that we may enter into that rest What other thyng do we see in this brickle life then sorow heauinesse and sadnesse and that which is most greuous of all to the faithfull too much abusing and contempt of the lawe of the Lord. Let vs therefore endeuoure our selues as much as we may to lay holde of the things that are eternall and abiding despising in our mindes all transitory and fraile things Let vs consider the holy fellowship of our fathers that haue gone before vs. Let vs consider the Saincts of the olde and newe Testament Did they not passe through this sea of tribulation and persecution were not some of them cut in peces other some stoned others of them killed with the sword Some others of them went about in pelts and goates skinnes as the Apostle to the Hebrues witnesseth Surely they all walked straight wayes following the steppes of Christ which sayde he that ministreth vnto me let him follow me whether so euer I go c. Therfore let vs also which haue so noble examples geuen vs of the Saintes that went before vs laying away as muche as in vs lyeth the heauy burden and the yoke of sinne which compasseth vs about runne forwarde through patience to the battaile that is set before vs fixing our eyes vppon the author of faith and Iesus the finisher of the same who seeing the ioy that was set before hym suffred the paines of the crosse despising death Let vs call vppon him which suffred suche reproche against himselfe of sinners that we be not wearied fainting in our hearts but that we may heartely pray for helpe of the Lorde and may fight against his aduersary Antichrist that we may loue his law and not be deceitfull labourers but that we may deale faithfully in all things according to that that God hath vouchsafed to geue vs and that wee may labour diligently in the Lordes cause vnder hope of an euerlasting reward Behold therefore brother Hus most deaâ—ly beloued in Christe although in face vnknowen to me yet not in faith and loue for distance of places cannot separate those whom the loue of Christ doth effectually knit together be comforted in the grace which is geuen vnto thee labour like a good souldiour of Christ Iesus preach be instant in word and in example and call as many as thou canst to the way of truth for the truth of the gospel is not to be kept in silence because of friuolous censures and thunderboltes of Antichrist And therefore to the vttermost of thy power strengthen thou and confirme the members of Christ whych are weakened by the deuil and if the Lord wil vouchsafe it Antichrist shall shortly come to an end And there is one thing wherein I do greatly reioyce that in your realm and in other places God hath stirred vp the harts of some men that they can gladly suffer for the word of God imprisonment banishment and death Further beloued I knowe not what to wryte vnto you but I confesse that I could wish to powre out my whole heart if thereby I might comfort you in the lawe of the Lorde Also I salute from the bottome of my heart all the faithfull louers of the law of the Lord and specially Iacobellus your coadiutor in the gospell requiring that he will pray vnto the Lorde for me in the Vniuersall churche of Iesus Christ. And the God of peace which hath raised from the dead the shepheard of the sheepe the mighty Lorde Iesus Christ make you apt in all goodnesse to doe his will working in you that which may be pleasant in his sight All your friendes salute you which haue heard of your constancie I would desire also to see your letters wrytten backe to vs for knowe yee that they shall greatly comfort vs. At London by your seruaunt desiring to be fellow with you in your labors Ricus Wiceewitze priest vnworthy ¶ An other letter of Iohn Hus to his friendes of Boheme THe Lord God be with you I loue the counsaile of the Lorde aboue gold and precious stone Wherfore I trust in the mercy of Iesus Christ that he wil geue me his spirit to stand in his truth Pray to the Lord for the spirit is ready and the flesh is weake The Lord almighty be the eternal reward vnto my Lords which constantly firmely and
the presence of the Duke In the meane time such as were the setters forward of the Councell agaynst M. Iohn Hus and M. Ierome that is to say Michael de Causis and M. Palletz and other their accomplices required that the sayde mayster Hierome should be cited by reason of hys intimations certayne dayes after the citation hereunder written was set vpon the gates and porches of the citty and Churches which followeth here in this maner This most sacred and holy Synode and general councell of Constance faithfully congregated and gathered together in the holy Ghost representing the vniuersall militant Church vnto Hierome of Prage which writeth himselfe to be a mayster of Arte of so many Uniuersities and pretendeth those things which are onely pertayning vnto sobriety and modesty and that he knoweth no more then he ought c. Know thou that there is a certayne writinge come vnto our vnderstanding and knowledge the whiche was set vp as it were by thine owne person vpon that gates of the Churches and Citty of Constance vppon the Sonday when there was song in the Church of God Quasi mo do geniti Wherein thou doest affirme that thou wilt openly answere vnto thy accusers and slaunderers which shall obiect any crime errour or heresie agaynst thee whereof thou art meruailously infamed and accused before vs and specially touching the doctrine of Wickleff and other doctrines contrary vnto the catholicke fayth so that thou mightest haue graunted vnto thee a safe conduct to come But for so much as it is our part principally and chiefly to foresee and looke vnto these crafty Foxes which goe about to destroy the vyneyarde of the Lord of hostes therefore we do cite and call forth by the tenour of these presentes thy person manifoldly defamed and suspected for the temerarious affirming and teaching of manifold erroures so that within the term of 15. dayes to be accompted from the date of these presentes wherof 5. dayes are appoynted for the first term fiue for the second and other fiue for the third we do ordein and appoynt by Canonicall admonition and warninge that thou do appeare in the publique Session of the sacred Councell if there be any holden the same day or els y◠first day immediately following when as any Session shal be according to the tenour of thy sayd writing to answere to those thinges which any person or persons shall obiect or lay agaynst thee in any cause of thy fayth and to receiue haue as iustice shall require Wherupon so much as in vs lyeth as catholike faith shall require we offer assigne to thee by the tenour hereof our safe cōduct frō all violence iustice alwayes being saued certifying thee that whether thou doest appeare or not the sayd terme or tyme appoynted notwithstanding processe shall goe forward agaynst thee by the sayd sacred Councell or by their Cōmissary or Cōmissaries for the time aforesayd not obserued and kept thy contuinacie or stubburnes in any thing notwithstanding Geuen in the 6. Session of the generall Councell the 17. day of Aprill vnder the seale of the presidentes of the foure nations ¶ Grumpert Faber Notary of the Germaynes AFter that Sigismund king of Hungary with the rest of the Councell vnderstood by the foresaid Duke Ioh. that M. Hierome was taken they were earnestly in hand requiring that M. Hierome shold be brought before them vnto the Councell The whiche Duke Iohn after hee had receiued letters of the kyng and the Councell brought M. Hierom bound vnto Constance whom his brother Duke Ludouicus lead through the Cittie to the Cloyster of the Friers Minors in Constance whereas the chiefe Priestes and Elders of the people Scribes Phariseis were gathered together attending and wayting for hys comming He the sayd mayster Hierome caryed a great handbolte of iron with a long chayne in hys hand and as he passed the chayne made a great ratlyng and noyse and for the more confusion and despite towardes hym they led him by the same chayne after Duke Ludouicus aforesaid holding and stretching out the chayne a great way from him with the whiche chayne they also kept him bounde in the Cloyster When he was brought into the Cloyster they reade before hym the letter of Duke Iohn which was sent with that sayd mayster Hierome vnto the Councell contayning in effect how that the sayd Duke Iohn had sent mayster Hierome vnto the councell who by chance was fallen into his handes because he heard an euill report of hym that he was suspected of the heresies of Wickleffe that the Councell might take order for him whose part it was to correct punish such as did erre and stray from the truth besides many other flattering tales which were written in the sayd letter for the prayse of the Councell After this they read the citation which was geuen out by the councell agaynst maister Hierome wherof we haue spoken before Then certayne of the Byshops sayd vnto hym Hierom why diddest thou flye runne awaye and diddest not appeare when thou wast cited He answered because I could not haue any safecōduict neither from you neither from the king as it appeareth by these letters patentes of the Barons whiche you haue neither by my open intimations could I obtain any safe conduict Wherfore I perceauing many of my greuous heauy frendes to be here present in the Councell would not my selfe be the occasion of my perils and daungers but if I had known or had any vnderstanding of this citation wtout al doubt albeit I had bene in Boheme I would haue returned agayne Then all the whole rabble rising vp alledged diuers and sondry accusations and testimonies agaynst him with a great noyse and tumulte When the rest held their peace then spake maister Gerson the Chauncellour of Paris Hierome when thou wast at Paris thou thoughtest thy selfe by meanes of thy eloquence to be an Angell diddest trouble the whole Uniuersitie alledging openly in the schooles many erroneous conclusions with their correlaria and specially in the question de vniuersalibus de Idaeis with many other very offensiue questiōs Unto whom Mayster Hierome sayd I answere to you mayster Gerson Those matters which I did put forth there in the Schooles at Paris in the whiche also I aunswered to the argumentes of the Maysters I did put them forth Philosophically and as a Philosopher and mayster of the Uniuersitie and if I haue put foorth anye questions whiche I ought not to haue put forth teache me that they be erroneous and I will most humbly be informed and amend the same Whiles he was yet speaking an other as I suppose the mayster of the Uniuersity of Colleyne vpon the Riuer of Rheine rising vp sayd when thou wast also at Coleyn in thy position whiche thou diddest there determine thou diddest propound many erroneous matters Then sayd M. Hierome vnto hym shew me first one errour whiche I propounded Wherwithall he being
For in that that euery one that worketh more meritoriously to the profite of the Church he hath so much the more greater authoritie from God 25. There is not so muche as one sparke of appearaunce that there ought to be one head ruling and gouerning the church in spirituall causes which should alwayes be conuersaunt in the church millitaâ—â— For Christ without anye such monstrous heds by his â—â—ue disciples sparsed through the whole world could better a great deale rule his church 26. The Apostles and faythfull priests of God haue right worthily in al thinges necessary to saluation gouerned the church before the popes office tooke place and so might they doe agayne by like possibilitie vntill Christ came to iudgement if the popes office should fayle Let euery one that is suspected in the foresayd articles or els otherwise found with assertion of them Be examined in maner and forme as followeth IN primis whether he knew Iohn Wicleffe of Englande Iohn Hus of Bohemia and Hierome of Prage or anye of them and how he came by the knowledge of them whither that during the liues of them or any of them they had eyther bene conuersant with them or found any frendship at their handes 2. Item whether he knowing them or any of them to be excommunicate did willingly participate with them esteming affirming the same their participacioÌ„ to be no sin 3. Item whither that after their deathes he euer prayed for them or any of them openly or priuily doing any work of mercy for them affirming them to be either saintes or els to be saued 4. Item whether he thought them or anye of them to be Saintes or whether that euer he spake such wordes and whether euer he did exhibite any worshippe vnto them as vnto saintes 5. Item whether he beleue hold and affirme that euery generall councell as also the Councell of Constance doth represent the vniuersall Church 6. Item whether he doth beleue that that which the holy Councell of Constance representing the vniuersall church hath and doth alow in the fauour of the fayth and saluatioÌ„ of soules is to be approued and allowed of all the faythfull Christians and that whatsoeuer the same Councell hath condemned and doth condemne to be contrary both to the fayth and to all good men is to beleued holden and affirmed for condemned or not 7. Item whether he beleueth that the condemnations of Iohn Hus Iohn Wickleffe and Hierome of Prage made as well vpon their persons as their bookes and doctrine by the holy generall Councelll of Constance be rightly iustly made and of euery good Catholicke man are so to be holden and affirmed or not 8. Item whether he beleue hold and affirme that Iohn Wickleffe of England Iohn Hus of Bohemia and Hierome of Prage were heretickes or not and for heretickes to be nominated preached yea or not and whether theyr bookes and doctrines were and be peruerse or not for the which together with their pertinacie they wre condemned by the holye sacred Councell of Constaunce for heretiques 9. IteÌ„ whether he haue in his custody any treatises smal workes Epistles or other writinges in what language or tongue soeuer set forth and translated by any of these heretickes Iohn Wickleffe Iohn Hus and Hierome or any other of their false Disciples and followers that he may deliuer them to the ordinaries of that place or his commissary or to the inquisitours vpon hys othe And if he say that he hath no such writing about him but that they are in some other place that then you sweare him to bring the same before his Ordinary or other aforenamed within a certayne time to him prefixed 10. Item whether he knoweth any that hath the treatises works Epistles or anye other writinges of the aforesayd Iohn Wickleffe Iohn Hus and Hierome in whatsouer tong they are made or translated and that he detect manifest the same for the purgation of their fayth and execution of iustice 11. Item especially let the learned be examined whether he beleueth that the sentence of the holy Councell of Constance vpon the 45. articles of Iohn Wickleffe and the 30. Articles of Iohn Hus be not Catholicke which sayth that some of them are notorious hereticall some erroneous other some blasphemous some slaunderous some rash and seditious some offensiue to godly eares 12. Item whether he beleeueth and affirmeth that in no case it is lawfull for a man to sweare 13. Item whether he beleueth that at the commaundement of a iudge or any other it is lawfull to take an oth to tell the truth in anye conuenient cause although it be but purging of an infamy or not 14. Item whether he beleueth that periury wittingly coÌ„mitted vppon what cause soeuer whether it be for yâ— safegard of hys owne life or of any other mans lyfe yea although it be in the cause and defence of the fayth be a sinne or not 14. Item whether a man contemning purposedly the rites of the Churche and the ceremonies of exorcisme of Cathechisme and the consecration of the water of Baptisme be deadly sinne or not 16 Item whether he beleue that after the consecration of the priest in the sacrament of the aultar vnder the figure of bread and wyne be no materiall bread and wyne but in al poyntes the same very Christ which was crucified vppon the Crosse and sitteth vpon the right hand of the father 17. Item whether he beleeue that after the consecration made by the priest vnder the onely forme of bread and besides the forme of wyne be the very flesh of Christ and hys bloud hys soule and hys deitie and so whole Christ as he is and in likewise vnder the forme of wine without the forme of bread bee the very fleshe of Christ and hys very bloud his soule and deitie and so whole Christ the same body absolutely vnder euery one of those kinds singularly 18. Item whether he doth beleue that the custome of houseling of the lay people vnder the forme of bread only obserued of the vniuersall Church and allowed by the onely Councell of Constance be to be vsed and not without the authoritie of the Churche at mens pleasures to be altered and that they that obstinately affirme the contrary to this are to be punished as heretickes or not 19. Item whether he beleue that those whiche contemne the receiuing of the sacramentes of confirmation or extreme vnction or els the solemnisation of matrimony coÌ„mit deadly sinne or not 20. Item whether he beleeue that a Christian man ouer and besides the contrition of hart being licensed of a conuenient priest is bound to confesse himselfe only to a priest and not to any lay man be he neuer so deuout or good vpon the necessitie of saluation 21. Item whether he beleue that in the cases before put a priest may absolue a sinner confessing himself and being contrite from all sinnes and enioyne him penaunce for the same
such comfort as no man can vnderstand in that they say that they wil geue you forgeuenes of all your sinnes and great grace pardon to this end that you should warre vpon vs destroy vs wheras their graces and pardons are none other then great lies and a great seducing of the body and soule of all them that beleue them and put their trust in them Thys we would proue vnto them ouercome them by the holy scripture and we wold suffer that whosoeuer is desirous to heare the same shoulde heare it For the Pope and all hys priestes herein deale with you as the deuill woulde haue done wyth our Lorde Iesus Christ. Of whome Luke writeth in hys 4. chap. that be brought him vpon an high hill shewed vnto hym in the twinckling of an eye al the kyngdomes that are in the compasse of the earth said vnto him I wil geue thee c. So the deuill deceiueth the pope and all the priestes with the riches of the worlde and worldly power And they thinke they can geue grace and pardon when they wyll and they themselues shall neuer finde fauour before almighty God except they repent and make amendes because of theyr great deceauing of Christēdom And how can they geue that to others which they themselues haue not So dyd the Deuill who was rich in promising and poore in geuing And like as the Deuill is not ashamed to tell a lye so all they are not ashamed to speake that which shall neuer be found true nor be proued by the holy scriptures because for no cause they stirre vp kinges Princes Lordes and Citties to make warre agaynst vs not to the end that the Christian fayth shoulde therby be defended but because they feare that theyr secret vices and heresies shal be disclosed and made manifest For if they had a true cause a godly loue to the Christiā faith they would then take the books of the holy scripture and would come vnto vs and ouercome vs with the weapōs of Gods word and that is our chiefe desire For so dyd the apostles of our Lord Iesus Christ who came to the Paganes and Iewes and brought them from their infidelitie to the true fayth of our Lorde Iesus Christ and this they dyd in the spirite of meckenes as the Apostle Paule writeth in the 6. chap. to the Galat. Brethren if anye man be agreeued c. So ought they also to doe if they perceiued that they were iust and we vniust And if we woulde not abide instruction then they might take to them kinges Princes Lordes and imperiall citties and resist vs according to the commaundementes of the holy scripture But this is the subtile defence of all the Byshops and Priestes that they say that mayster Hus and Hierome which were burnt at Constance were ouercome of the holy father the Pope and of the whole Councell For ye must vnderstand that they were not ouercome by the holy Ghost but vniustly with wrongfull violence which God may yet hereafter greeuously punishe in all them that gaue their counsel and ayd thereto and they saye it ought not to be suffered tha we should be heard in confessing our fayth How may that be proued by the holy scripture since christ heard the deuilt as it is written in the fourth chap. of Mathewe And they l are not better then Christ nor we worsse then the Deuill If they be iust and haue the truth with them as they saye they haue and we be vnrighteous why do they feare sinc the truth ought not to be afeard of falshod as Esdras writeth in hys second booke the third chapiter Zorobabell declared that truth is of all thinges the most mightye and ouercommeth all thinges For Christ is the trueth Iohn 14. I am the way the trueth c. And the deuill is the father of lies Iohn 8. He is a lyerfrom the beginning and neuer abode in the truth there is no truth in him Therfore if the pope and hys priestes haue the truth let them ouercome vs with the word of God But if they haue lyes then they cannot long abide in al their presumptiō Wherfore we exhort and beseech al the imperiall Cities al kings Princes noble men rich and poore for Gods sake and for hys righteousnes that one of them write hereof to an other and that there may be some meanes made howe we may cōmune with you safely and friendly at some such place as shal be fit both for you and vs and bring with you your Byshops and teachers and let them our teachers fight together with the word of God and let vs heare them and and let not one ouercome the other by violence or false subtiltie but onely by the word of God And if your Bishops and teachers haue better proofes of theyr fayth out of the holy scripture then we and our fayth be found vntrue we will receiue penaunce and satisfaction according to Gospell But if your Byshops and teachers be ouercome of ours by the holy Scripture then doe ye repent and harken to vs and hold with vs. And if your Byshops teachers will cease from their spirituall pride and repent and make satisfaction then wil we helpe you according to our power and will compell them eyther to ioyne with vs or els we will expell them out of Christendome And if your Byshops and teachers will say that it is not lawfull for lay men to heare such reasoning or to be presēt at it that may you vnderstand to tend to no other end but that they feare they should be ouercome and put to shame in the sight of you For if they knew that they should ouercome therein out of doubt they would desire that euery mā should heare it thereby their glory should become the greater their fame and prayses should be encreased vpon the earth And if your Bishops and teachers coūsell you to come to no hearing with vs thē do it whether they will or no suffer not your selues at any time to be so folishly seduced with their folish pardons but tary at home in your houses with your wiues and children And let the pope of Rome come to vs with all his Cardinals and byshops and with all hys priestes with his owne person power to warre with vs let themselues deserue the absolution of sinnes grace and pardon which they preach to you for they haue great nede of forgeuenes of sinnes grace pardō by the grace of god we will geue them pardō enough as they shall neede But their subtile excuse is this they say that it belōgeth not to priestes to fight with bodily weapons true it is that belongeth not to them but it belongeth as little to them to stirre vp to counsaile to fortifie others thereto For Paule saith in the the 1. to the Rom. in the fift to the Galath that all that do such
Eugenius as an hereticke that is an euident signe that the Councell hath not thought him to haue swarued from the faith neither to haue any occasion that he should be called hereticke for his errours reuoked that he himselfe hath read the whole text that the Pope did not reuoke the dissolutiō as cōtrary vnto the faith but as breding offence Also that the last dissolutiō hath no such cause in it for somuch as likewise he had done it by the coūsell of the Cardinals and for the vniting of the Greekes that he might not be compelled in a criminall cause to aūswere by his procuratour whē as he being letted by sicknes could not come personally So for as much as in the first dissolutiō Eugenius hath fallē into no errour of faith he cannot be perswaded that he cā be called a relapse for so much as he neither in the first neither yet in the seconde dissolution did violate his faith This Oration of Panormitane was more praised then allowed of all men Notwitstanding this effect it wrought that afterward this word relapse was taken out of the cōclusions in stead therof this word prolapse put in Neither durst Panormitane himselfe altogether excuse Eugenius of heresie but defended more the first dissolution then the second yet departed he not without answere for Iohn Segouius an expert Diuine rising vp answered him reueretly as was comely for such a Prelate He said he granted that which Panormitane had spoken touching the diuision of the Articles of the faith into three points for because it made for his purpose For if those things are to be holden for Articles of faith sayd he which may be gathered of the determinations of the Church it were manifest that the conclusions whereupon we now cōtend redound and come of the determinations of the Church that is to say of the Councell of Constance for if therein the Pope be made subiect vnto the generall Councell who is it that will say that the Pope hath power ouer the Councell which is aboue him or that Eugenius ought to remaine Pope because he could not dissolue the Councell which is aboue him without the consent thereof The which Article vndoubtedly he hath violate and broken And if any mā will say that in the first dissolution this Article was not violate because there was no declaration made therof let him which so thinketh thus vnderstand that the Byshop of Rome ought not only to knowe the plaine and manifest but also the secret and hidden things of the fayth for he being the vicare of Christ and the head of all other ought to instruct and teach all men But if so be he wil not then hee shall be conuicted for being head because he cōtinued long in the dissolutiō after the declaratiō of the councell neither did cōsent vnto the determination of the church therfore if peraduēture he did not erre in the faith as it manifestly appeareth by the saieng of Clemēt oftētimes alledged by Panormitan wherin it is said the he which liueth rebelliously neglecteth to do good is rather a mēber of the deuill thē of Christ and rather an infidell then a true beleuer so that Eugenius by disobeieng the Church may worthely be called an infidell Neither is it true that the Pope hath not offended in the fayth For somuch as well in that aunswere which beginneth Cogitanti as also in the aunswere which beginneth Sperant made vnto the Popes Ambassadours these words are manifest this Article cōcerneth faith and we had rather die then through cowardlines to giue place By the which saieng it is euident the Synode to haue sufficiently admonished the Pope that he did against the faith and therfore it seemed that afterward when as Eugenius reuoked the dissolution he also reuoked the errour of faith cōteined in the same There are also diuers offences sprōg and risen through the errour of faith for some say that the Pope is vnder the Councell othersome denie it and this diuersitie of doctrine bringeth offence Also it is expressely against the authority of the Councell that the Pope did reuoke the assertions made in their name And albeit in such reuocations the stile order of iudgements is not obserued notwithstanding it doth suffice in such case when as the Councell doth proceed against the Pope in which case onely the truth is to be obserued neither is the Councell subiect vnto any positiue law that it ought to obserue any tearmes or iudiciall orders Also he said that he vtterly cōtemned that singular glose which did prefer the Pope before all the world so that it might well be called singular which decreed so foolish and fonde things and vnworthy to be followed of any man and that he did much maruaile of Panormitane and other Doctours of those daies which whilest they went about to extoll the authoritie of the gloses do abase the same by adding a singularitie therto for that glose is singular whiche is alone But who would not more esteme a glose constantly writtē and agreeable in all places then that which in any one place teacheth any thing which may seeme to be an errour and that as touching the veritie truth S. Hierome a graue and auncient Doctour is cōtrary to this glose who doubteth nothing at all but that the world as touching authoritie is aboue the Citie it selfe that is to say Rome Segonius could fearsely finish this his Oration without interruption for Panormitane oftentimes enterrupting him went about to confute now this and now that reason Wherupon the Bishop of Argen rising vp a man not onely eloquent but also of a stoute courage troubled Panormitane in his reasons and argumēts and put him from his purpose yet they proceeded so farre that they passed the maner of disputation and did not absteine from opprobrious tauntes When the Bishop of Argen chaunced to say that the Bishop of Rome ought to be the minister of the Church Panormitane could not suffer that in so much that he so forgot himselfe that day and his knowledge which otherwise was great did so faile him that he was not ashamed to say and affirme that the Pope was Lorde ouer the Church Whom Segouius answered Marke sayth he O Panormitane what thou sayest for this is the most honourable title of the Bishop of Rome wherin he calleth himselfe the seruaunt of the seruaunts of God Which is gathered vpon this point when as Christ sayd vnto hys disciples when they demanded of him which of them was the greatest you know he aunswered them The Princes of the people haue rule and dominion ouer them but amongst you it is not so c. Wherein he doth vtterly prohibit Lordship and dominion And Peter which was the first vicar of Christ saith feede the flocke of Christ which is committed vnto you prouiding for them not by compulsion but willingly And immediatly alter he sayd not as Lords ouer the Cleargie For it
Arragon were twise present your self in the chapter house and disputed twise most subtilly and twise declared your minde what you thought in that matter What do you desire any more Also out of the territory of that Duke of Millaine there was present the Archbish. of Millaine who albeit he be no Ambassador yet howe famous a Prelate he is you are not ignorant When he had spoken these words the Archbishop being somewhat mooued sayd vnto him My Lord Cardinal you supply the roume of a president no better then I doe the place of a Dukes Oratour and began to taunt him wyth many words But the Cardinall as he was a man moste pacient and woulde not be prouoked to anger by no meanes sayd this is it that I euen now desired For if the Archb. be an Ambassador then hath the Duke no cause to complaine which had his Oratour present at the discussing of those matters I passe ouer other Princes because they doe not complaine Notwythstanding the most Christian Kynge of Fraunce had there the Byshop of Lyons a graue and sober man his Ambassadour at the disputation As for other princes I see no cause why they shuld be taried for which knowing the councel to be congregate for such matters as pertaine vnto faith do not thinke it absurd that the doutfull matters of fayth shoulde be declared in the Councell Whereunto if they had bene willing to come they would haue bene present or this Why this matter should neede so much discussing as some will haue I doe not vnderstand For if I be wel remembred Panormitane and also Ludouicus haue oftentimes affirmed in this place euē the very same thing which the conclusions signifie And if any of them now will go about to gaynsay it it will happen vnto them as it did vnto Didimus To whom when as on a time hee repugned agaynst a certayne historye as vayne and friuolous hys own book was deliuered vnto him wherin the same was written So likewise these two men meaning Panormitane Ludouicus the Prothonotary Although they be excellently learned eloquent yet may they be confuted by their owne writinges Besides this there are Synodall Epistles and decrees of this Councell whiche are full of such cōclusions What is it then whereupon any difficultie can be raysed What is it that may be impugned Shal we now bring that againe in doubt whiche hath so often bene declared affirmed and decreed But say they the princes Ambassadours are absent whiche are byshops by whose presence the decrees should be of more authority Wel they are not onely absent which are gone to Mentz but almost an infinite number of others dispersed throughout the whol world whō if we should tary to looke for nothing at any tyme should be decreed They are al called vnto the councel they might haue come if they would To those that are present power is geuen and they ought to debate these matters If any man will say that they which are absent are about the affayres of the common wealth truely we sent them not thither but they went rather agaynst the will of the Councell then with the consent therof And admit that they had bene sent by the Councel yet were not our power so much restrayned but that we might reforme the Church for otherwise there should neuer any thing be done in the Councell for somuch as alwayes some are sent out by the Councell and some are alwayes to be looked and taryed for and therfore we must eyther do nothing at all or sende out no Prelates from the Councell Where as he sayd that Prelates and specially Bishops are cōtemned that is most far from the truth for they haue the chiefe and first places They speake first and geue their voices first of all vnto all thinges and if so be they do speake learnedly and truely all the inferiors without any gaynesaying did soone follow their mynde Neither peraduenture shall it be founde vntrue that there was neuer any Synode which dyd more amplifie the power authoritie of Byshops then this For what haue the Byshoppes bene in our dayes but onely shadowes Might they not well haue bene called shepheardes wtout the sheep What had they more thē their miter and their staffe when as they could determine nothing ouer their subiects Uerely in the primitiue Church the Byshops had the greatest power authoritie but now was it come to that poynt that they exceeded the cōmon sort of priestes onely in theyr habite and reuenewes But we haue restored them agayn to their old state we haue reduced the colation of benefices agayn vnto thē we haue restored vnto thē the confirmation of elections we haue brought agayn the causes of the subiectes to be heard into their handes haue made them bishops which were none before What cause is there then that the Byshops should say they are contemned of the Councel Or what iniurious thing haue we at anye time done vnto them But Parnormitan sayth that forsomuch as most bishops are on hys parte and few agaynst hym the conclusion is not to be determined by the multitude of the inferiours but let Panormitan remember himself that this is no new kinde of proceeding This order of proceeding the Councell ordeined from the beginning neither hath it bene chaunged at any tyme since And this order Panormitan in times past hath pleased you well enough when as the multitude did followe your minde But now because they do not followe your mynd they do displease you But the decrees of the Councels are not so mutable as the wils of mē Know ye moreouer that the very same bishops which doe consent with you in word and do not consent with you in minde neither spake the same secretly which they now do openly They do fear that which you told them at home in their country that except they would follow your minde they shoulde displease the king They feare the power of the Prince to be spoyled of theyr temporalties neither haue they free libertye to speak as is requisite in Councels Albeit if they were true Bishops true pastors of soules they woulde not doubt to put their liues in venture for their sheepe neither be afeard to shed their bloud for their mother the Church But at this present the more is the pittie it is to rare to finde a Prelate in this world whiche doth not preferre hys temporalities before hys spiritualties with the loue wherof they are so withdrawne that they study rather to please Princes then God and confesse God in corners but Princes they will opēly confesse Of whome the Lord speaketh in hys Gospell Euery one sayth he that confesseth me before men I will confesse him before my father which is in heauen And contrariwise the Lord will not confesse him before his father which is afeard to confesse the Lord before men Neither is it true which Panormitan sayth most bishops to be on
of mony delayed the time in making of their truce Camillus cōming vpon them did most shamefully driue them out againe But what need I to rehearse old histories when as our own examples are sufficient for vs Ye know your selues how often these delayes haue bene hurtfull vnto you how oftē the delay of a few dayes hath growne to a long tracte of tyme. For now this is the 8. yeare that you haue spent in delayes you haue seene that alwayes of one delay an other hath sprong and risen Wherfore I do require that Panormitan shuld consider that the conclusion being this day disturbed we know not whether it will be brought to passe hereafter againe or no. Many impedimentes or lets may rise Neither doth Panormitan say that this delay being obtayned he wold afterward consent with his fellowes vnto the conclusiōs for he denyeth that he hath any commaundement therunto which is more to be considered he sayth that the Ambassadours at their returne from Mentz may bring such newes wherby these conclusions may be omitted as though any thyng were more excellent then the truth The which thing doth manifestly declare that they do not seeke delayes for the better examination of the matter but for to impugne the conclusions the more strongly Neither do I agree with Panormitan as touching the effects which he sayd should ryse eyther of the denyall or graunting of the requests For I see no cause why the Princes should so greatly require any delay There are no letters of anye Prince come vnto vs as touching such request neyther is there any man lately come from them neyther is it greatly materiall vnto them but that the matters of faith shoulde be determined But this is a most pernicious conclusion which Panormitane hath made and not to be looked for at the handes of those most godly princes wheras he saith if we do please them they will take our part If contrariwise they will decline vnto Eugenius and wholy resist rebell agaynst vs. This is a meruailous word a wonderfull conclusion altogether vnworthye to be spoken of such a man The decrees of the Councell of Constance are that all maner of men of what state or condition soeuer they be are bound to the ordinaunces and decrees of the generall Councels But Panormitanes wordes do not tend to that effect for he would not haue the Princes obedient vnto the Councel but that councell to be obedient vnto that princes Alas most reuerend Fathers alas what times daies what maners and conditiōs are these Into what misery are we now brought How shall we at anye time bring to passe that the Pope being Christes Uicare and as they say an other Christ in earth should be subiect vnto the coūcell of Christians if the Councell it selfe ought to obey wordly Princes But I pray you look for no such things at the Princes handes Do not beleeue that they will forsake theyr mother the Church Do not thinke them so farr alienate frō the truth that they would haue iustice suppressed The conclusions whereupon the controuersie is are most true most holy most allowable If the princes do refuse them they do not resist agaynst vs but against the holy Scriptures yea and agaynst Christ himselfe which you ought neither to beleue neither was it comely for Panormitane so to say Panormitan by your licēce be it spoken you haue vttered most cruell words neyther do you seeme to go about any other matter then to inculcate terrour and feare into the mindes of the Fathers for you haue rehearsed great perils and daungers except we submitt our selues vnto the princes But you most reuerend fathers shall not be afearde of them which kill the body the soule they cannot kill neyshal ye forsake the truth although you should shedde your bloud for the same Neither ought we to be any whit more slacke in the quarrell of our mother the church and the Catholicke fayth then those most holy Martyrs whiche haue established the Church with theyr bloud For why should it be anye greeuous matter vnto vs to suffer for Christ which for our sakes hath suffered so cruel greuous death Who when he was an immortall God voyd of all passiōs toke vpō him the shape of a mortal man feared not for our redemption to suffer tormentes vpon the crosse Set before your eyes the Prince of the Apostles Peter Paule Andrew Iames and Barthelmew and not to speake onely of Bishops Marke what Stephen Laurence Sebastian Fabian did Some were hanged some headed some stoned to death other some burned and others tormented with most cruell and grieuous tormentes suffered for Christes sake I pray you for Gods sake let vs follow the example of these men If we will be byshops and succeed in honour let vs not feare Martyrdome Alas what effeminate harts haue we Alas what faynt harted people are we They in tymes past by the contempt of death conuerted the whole world which was full of gentilitie and idolatrye and we through our sluggishnes desire of life do bring the Christian Religion out of the whole world into one corner I feare greatly least that little also which is left we shall lose through our cowardlines if that by following Panormitanes minde we do commit the whole gouernaunce defence of the Church vnto the princes But nowe play the stout and valiaunt men in this time of tribulation feare not to suffer death for the Churche whiche Curtius feared not to doe for the cittie of Rome which Menchotheus for Thebes Codrus for Athens willingly took vpon them Not onely the martyrs but also the Gentiles might moue and stirre vs to cast of all the feare of death What is to be sayd of Theremens the Athemen With how ioyfull hart and minde and pleasaunt countenaunce did he drink the poyson What say you vnto the Socrates that most excellent Philosopher did he eyther weepe or sigh when he supped vp the poyson They hoped for that whiche we are most certayne of Not by dying to dye but to chaunge this present life for a better Truly we ought to be ashamed being admonished by so many examples instructed with so great learning yea and redeemed with the precious bloud of Christ so greatly to feare death Cato writeth not of one or two men but of whole legions which haue chearfully couragiously gone vnto those places frō whence they knew they shuld not return Wyth like courage did the Lacedemoniās geue thēselues to death at Thermopilis of whom Simonides writeth thus Dic hospes Spartanos te hic vidisse iacentes Dum sanctis patriae legibus obsequimur Report thou straunger the Spartaines here to lye Whiles that their coūtry lawes they obeyed willingly Neither iudge the contrary but that the Lacedemonians went euen of purpose vnto death vnto whome theyr Captayne Leonidas sayd O ye Lacedemonians goe forward couragiously for this day we shal sup together
require no vniust thing Also that his protestatioÌ„ had no euill sense or meaning in that he would not haue it imputed neither vnto him neither vnto hys king if any offence should rise vpon the conclusions Notwithstanding it is not to be feared that any euill shoulde spring of good workes But vnto the Bishop of Millayne he would aunswere nothing because he saw him so moued and troubled for feare of multiplying of more greuous and hainous words As for Panormitane he reserued vnto the last But vnto Ludouicus the Prothonotary whiche desired to be instructed he sayd he willed him to be satisfied with the wordes which were spokeÌ„ vnto the Bishop of Turnon Notwithstanding he left not this vntouched which ludouicus had spoken concerning the Apostles Creede For albeit that in the setting forth of the Creede the Apostles be onely named yet it doth not follow sayth he that they onely were present at the setting forth therof For it happeneth of tentimes that Princes are commended and praysed as chiefe authors and doers of thinges when as notwithstanding they haue other helpers as it appeareth in battayles which although they are foughte with the force of all the souldiors yet the victory thereof is imputed but vnto a fewe As in these our dayes they do ascribe all thinges which the army doth either fortunately or wisely vnto Nicolas Picenius that most valiaunt Captayne which hath obteined so many famous victories albeit that oftentimes other haue bene the inuentors of the pollicy and workers of the feate And therefore Ludouicus ought to knowe and vnderstand that they are not onely articles of fayth which are conteyned in the Creede but all other determinations made by the Councels as touching the fayth Neyther is he ignorant that there be some articles of the Creed which we now vse in the Church that were not put too by the Apostles but afterward by generall Councels as that part wherein mention is made of the holy Ghoste whiche the Councell of Lyous did adde in whiche Councell also it is not bee doubted but that the inferiours dyd iudge together with the Byshoppes But for so much as he had sufficiently declared that matter in the congregation before passed he would stay no longer thereupon But comming vnto Panormitan he rehearsed his wordes Qui ex Deo est verba Dei audit He that is of God heareth Gods word which is very well takeÌ„ out of the Gospell but not well applyed vnto the councell sayd he for he firmely beleued that his predecessors haue iudged holy Ghost to be in the middest of the Councels and therfore the wordes of the Councels to be the wordes of the holy Ghost which if any man do reiect he denieth himselfe to be of God Neither doth the councell hate the light which doth all things publickly and openly whose congregatioÌ„s are cuideÌ„t vnto all men neither doth it as the conuenticles of the aduersaries admit some and exclude other some Moreouer the thing which is now in hand was begon to be intreated of for two monethes agoe first the conclusions were largely disputed vpon in the diuinity scholes and afterward seÌ„t vnto Mentz and other places of the world After all this the fathers were called into the Chapter house of the great Church to the number of 120. amongest whom Panormitan which now coÌ„plaineth was also present and according to his maner did learnedly and subtilly dispute and had liberty to speak what he would Likewise in the deputations euery man spake his mind freely in that deputation where Panormitan was the matter was 3. dayes discussed After this the 12. men did agree vpon it and the general congregation did conclude it Neither hath there bene at any time any thing more ripelye or exactlye handled both openly also without any fraud or deceite And whereas the deputatioÌ„ did sit vpoÌ„ a holy 〈◊〉 â—here is no hurt in that neither is it any new or straunge thing forasmuch as they haue ofteÌ„ holden their Session vpon testinall dayes when as the matter hath had haste and specially for that the matter of fayth hath no holy dayes And further he said that he did not conclude craftely and deceitfully in the congregatioÌ„ as Panormitane hath reported but publickly opeÌ„ly at the request of the Promotoâ—s Neither hath any maÌ„ any iust cause to coÌ„playne vpoÌ„ him forsomuch as wheÌ„ he was made President he was sworne that alwaies wheÌ„ 4. or 3. of the deputations did agree he should conclude therupoÌ„ And forsomuch as he had already concluded in diuers causes touchinge the Pope he sawe no cause why hee should not conclude in the matter of fayth for that he was a Cardinall did weare his red hat for this purpose that he should shed his bloud in the defeÌ„ce of the fayth Neither hath he done any thing now agaynst the Pope for that omitting the fine conclusions touching Eugenius he had concluded but onely the generall conclusions which except he had done the fathers should haue had iust cause to complayne agaynst him in that they trusting in his fidelitye faythfulnes had chose him PresideÌ„t if by him they shoulde now be forsaken in this most necessary cause of fayth And turning himselfe vnto the people he desired the fathers to be of good comfort forsomuche as he woulde neuer forsake them yea although he should suffer death for he had geuen his fayth and fidelity vnto the Councell which he would be obserue and keepe neither should any manues flattery in threatninges put him from his purpose that he would be alwayes ready to do whatsoeuer the Councel should commaund him and neuer leaue the commaundements of the deputies by any meanes vnperformed As touching that Panormitan had extolled the authority of the Councell he sayd that he was greatly to be thaÌ„ked But yet he ought to vnderstand and know the authority of the Councell to be such as cannot be augmented or increased by any mans prayse or coÌ„mendation or be diminished by any opprobry or slauÌ„der These things thus premised he coÌ„maunded the forme of the decree to be read TheÌ„ Panormitane those which tooke his part would needes haue a certayn protestatioÌ„ to be first read There was great contention on euery side Notwithstanding at the last Arelatensis preuayled and the forme of the decree was read vnto this word Decernimus that is to say we decree TheÌ„ Panormitan rising vp would not sucter it to be heard any further And the Bishop of Catauia cryed out saying that it was vncomely that Arelatensis with a few other Byshops by name should conclude the matter The like did also all those which fauoured Panormitane The Cardinall of Terraconia also which vntill that time had holden hys peace did greuously rebuke his partakers that as men being a sleep or in a dreame they did not read the protestatioÌ„ and commauÌ„ded by and by one of his familiars to read it But like as the aduersaries
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
the Tartarians who breaking into Asia by the portes of Caspius subdued diuers partes of Asia namely about Comana Colchis Iberia Albania c. These Tartarians as they had got many captiues in their warres so for gaine vsed to shippe them ouer customably to Alexandria in Egypt to be solde whych seruantes and captiues Melechsala the great Sultane was gladde to buy to serue him in his warres Which captiues seruaunts after they had continued a certaine space in Egypte and through their valiant seruice grew in fauour and estimation with the sayd Melechsala and began more to increase in number and strength at lengthe they slue him and tooke to themselues the name and kingdome of the Sultane And thus ceased the stocke of Saracon Saladinus afore mentioned which continued in Egypt about the space as is sayd of 100 yeres An. 1240. After the death of Melechsala the army of these foresaide rascals and captiues set vp to themselues a king of theyr owne coÌ„pany whome they called Turquemenius Who to fill vp the nomber of theyr company that it should not diminish deuised this order to get or to buy christeÌ„ mens children taken yong froÌ„ their parents and the mothers lap whom they vsed so to bryng vp to make them to denye Christ and to be circumcised and instructed in Mahumetes law afterward to be trained in the feates of warre and these were called Malaluchi Among whome this was their order that none might be aduaunced to be king but out of their own number or els chosen by them neither that any shoulde be made knights or horsemen but only the children of christians which should deny Christ before called Mamaluchi Also it was among them prouided that to thys dignity neither Saracens nor Iewes should be admitted Item that the succession therof shoulde not descend to the children and offpring of these Mamaluchi Also that the succession of the crowne should not descend to the childreÌ„ of the foresayd Sultanes but shoulde goe by voyce and election The Tartarians wyth Turquemenius their king aboute thys time obtained Turquia that is Asia minor from the Turkes and wythin 2. yeres after preuailing againste the Turkes expelled them from theyr kingdome and so continued these Mamaluchi reigning ouer Egypt a great part of Asia till the time of Tomumbeius theyr last Kyng whych was destroyed and hanged at the gates of Memphis by Zelymus the Turke father to this Solymannus as in hys historye is declared Those Mamaluchi continued the space of An. 1245. These Tartarians raÌ„ging thorough the countreis of the Georgians and all Armenia came as far as IconiuÌ„ which was then the imperiall city of the Turkes An. 1289. The Soldane of Egypt Babilon got from the christiaÌ„s Tripolis Tyrus Sydon and Gerithus in Syria An. 1291. Lastly Ptoloâ—â—ais which also is called Akers was surprised by the sayd Soldan rased and cast downe to the ground all the Christians therein whych were not many left were slaine And this was the last citye which the Christians had in Asia So that nowe the Christians haue not one foot as is sayd before left in al Asia Thus the Egyptian Soldanes and the Tartarians reigned and ranged ouer the most part of Asia aboue the Turkes till the raigne of Ottomannus the great Turke aboute the space of 80 yeres ¶ And thus haue ye the whole discourse of the Turkish story with theyr names countryes townes dominions also with theyr times continuance interruptions and alterations in order described and in yeares distincted which otherwise in most authors and writers be so confused that it is heard to know distinctly what difference is betwene the Saracens Turkes Tartarians the Sultans or Soldans Mamuluches or Ianizarites What is theyr Calipha their Seriphes their Sultan or Bassa in what times they began and how long and in what order of yeres they reigned Al which in thys present table manifestly to thine eye may appeare ¶ Wherein this thou hast moreouer gentle Reader to coÌ„sider which is worthy the noting how the B. of Rome all this season froÌ„ the first beginning of the Turks reigne hath not ceased from time to time continually calling vpon Christen princes and subiectes to take the crosse and to warre against the Turkes wherupon so many great viages haue bene made to the holy lande so many battailes sought against the Turke and Soldan for winning the holy crosse and yet no luckie successe hath followed thereof hetherto nor euer came it prosperously forward whatsoeuer through the exciting of that Bishop hath beene attempted against that great enemy of the Lorde In somuch that the Christians haue lost not onely all that they had in Asia but also vnneth are able to defende that little they haue in Europe against his violence What the cause is of thys harde lucke of the Byshops doings it is hard for man to define Let men muse as their minde leadeth and as the Gospell sayth he that hath eyes to see let him see This is certaine that as there hath lacked no care nor diligence in the B. of Rome to stirre men vp to that business so on the Princes behalfe there hath lacked no courage nor strength of men no contribution of expenses no supportation of charges no furniture or abilement of warre onely the blessyng of God semeth to haue lacked The reason and cause whereof I would were to easy to be reformed as it may be quickly construed For what man beholding the life of vs Christians wil greatly maruell why the Lord goeth not with our army to fight against the Turks And if my verdit might here haue place for me to adde my censure there appeareth to me an other cause in this matter yet greater then thys aforesaid which to make plaine and cuidet in ful discourse of wordes laisure no we doth not permit Briefly to touch what I conceiue my opinioÌ„ is thys that if the sincere doctrine of Christen faith deliuered left vnto vs in the word of God had not hen so corrupted in the church of Rome or if the B. of Rome would yet reclame his impure idolatry and prophanations and admit Christe the Lambe of God to stande alone without our unpure additions to be our onely Iustification according to the free promise of Gods grace I nothing doubt but the power of this faith grounding onely vpon Christ the sonne of God had both framed our liues into a better disposition and also soone would or yet wil bring downe the pride of that proude Dolofernes But otherwise if the Bish. of Rome will not gently geue place to the milde voyce of Gods word I thinke not contrary but he shal be compelled at last to giue place roume to the Turke whether he will or not And yet notwythstanding when both the Turk the Pope shal do against it what they can the trueth and grace of Gods Testament shall fructify increase by such meanes as the Lorde shall worke which
Queene Elizabeth The trayterous murdering of the Lord Iames Regent of Scotland Martyr The chiefe cause of al these latter persecution in the Church is onely the priuate quarrell of the Bishop of Rome The plantation of the Popes supremacie proued not to be of God Iohn 8. Luke 18. The 3. question Apocal. 13. The two beastes in the booke of ReuelatioÌ„ described The second beast with the hornes like a Lambe The misterie of the first beast rising out of the Sea applied The Image of the beast resembled to the Monarchie of Rome Apocall 13. Of these 42. monethes and the exposition thereof read page 101. The wounded head of the beast in the reuelation what it meaneth The second beast rising out of the land pretending the hornes of a Lambe what it meaneth Apocall 13. The Misterie of the 13. chapter of the Reuelations expounded Ex platina in vita Gregoâ—ij 7. The Image of the old Monarchie reuiued by the Bishop of Rome Power to doe the workes of the beast before his sight Apocal. 13. The 4. question 2. Thess. 2. Religion of Christ spiritual and not corporall The Pope turneth the spirituall religion of Christ to a corporall religion The whole summe of the Popes Catholicke religion set forth in partes A man may be Catholique by the Popes religion without any working of the holy ghost The nature of tâ—ue Christian Religion described Saluation of man standeth onely in fayth of Christ. Fayth in Christ no light matter to fleshe and bloud Many thinges incident to saluation besides fayth but not as causes thereof Workes of sanctification how they come and follow fayth Esay 58. Math. 25. Euseb. lib. 8. cap. 1. Plat. de rep 8. Hippocrates Constantinus erus Ad Martyres Ad deum de inundantibus bellorum procellis Math. 16. Three thinges noted in Christes wordes The order of the disposition of this history 1 The suffering time of the church 2 The florishing time of the Church 3 The declining time of the church 4 The time of Antichrist in the Church 5 The reformation of the Church Church of Rome Foure thinges to be considered in the Church of Rome 1. Title 2. Iurisdiction 3. Lyfe 4. Doctrine The title of the Pope The iurisdiction of the Pope The iurisdiction of the Pope The properties of life in the Romish Clergy The doctrine of the Pope Pope siluester the second Pope Gregory 7. called Hildebrand Pope innocentius the third Pope Bonifatius the eight Equinocé That is in name onely and not in very deede Vutuocè That is both in â—ame and also in definition and effect agreeing with the name The Church of Rome as now it is is not Apostolicall but onely aequiuocè The argument of Pighius Hosius and Eckius for the aucthoritie of the Church of Rome Aunswere Fallacia aquiuoci The minor examined The maior examined A distinction The church of Rome distincted into a double consideration of tymes The 〈◊〉 of Rome how it was commendâ—d of the 〈◊〉 Doctours The principall obiection of the Papistes agaynst the Protestants Aunswere to the obiection The church of Rome reuolted from the Church of Rome An other obiection of the papists An answere to the obiection No man bound to follow the opinions of hys Godfathers in all poyntes vnlesse they be consonant in al things The church of Rome distincted froÌ„ the Church of Rome Two times of the Church of Rome considered and examined The first poynt The enormities of life in the latter Churche of Rome described Policies and practises of Rome to get mony XV. Practises of the newe Churche of Rome to get mony Summa totalis The iurisdiction and power of this new church of Rome examined This â—ewe Church of Rome in three poyntes challenged Nicen. Con. Cap. 6. Victor stopped from his excommunication by Ireneus Boniface the first falsefieth the Councell of Nice The 6. Councell of Carthage Appellations to Rome forbidden in England Appellations to Rome forbiddeÌ„ in Fraunce Ex Annonio de gestis FraÌ„corum Lib 5. Cap. 33. The Popes iurisdiction resisted in Fraunce Pragmatica sanctio The Popes iurisdiction concerning elections examined Platina Sabel Enead 8. lib. 6. ConstaÌ„tine the 4. Emperour of Constantinople The Popes bibliothe carie suspected The constitution of Constantine the 4. Emperour of ConstaÌ„tinople examined Rubrica de ordinatione Episcopi ex Caelestino Papa dist 63. Cap. Cleri Dist. 63. Cap. Sacrorum Libertie graunted to the Clergy and to the people to chuse their Bishop Carolus Magnus Ludouicus Pâ—us The decree Ego Ludocus dist 63. suspected Gratianus Volâ—teranus what ground they haue of their recordes Dist. 63. ca. Ego Ludouicus Election of the Bishop of Rome standeth vpon the coÌ„sent of the Clergy and the people of Rome The decree Ego Ludouicus proued fals Dist. 23. ca. In Nomine Domini The iudiciarie power of the Pope examined Georg. Turonens in Francorum hist. lib. 10. ca. 18. The Popes jurisdiction vsurped in geuing and disposing ecclesiastical promotions 16. q. 7. cap. emnes Basilicae The Councell of Nice cap â— The generall Councell of Antioch cap. 9. 9. q. 3. cap. per singulas Pragmatica sanctio sancti Ludouici Impropriations and first finites of benefices Institutiones canonicae sub Ludouico Pio. The wordes of Prosper Aug. ad Bonifac Vowsons and pluralities of benefices Three points wherein the Popes Church erreth in his iurisdiction 1 Ecclesiasticall iurisdiction falsly restrained impropriate to the Church of Rome which ought to be generally equall to all Churches Christian. 2 Ecclesiasticall iurisdiction abused and extended in the church of Rome further then the word limiteth Christening of Bels. 3 The iurisdiction of the Pope abused and vsurped in temporal matters where he hath nothing to doe Popes submitted in the olde tyme to Emperours Ex cap. 1. de iuramentis calumniat Dist. 97. cap. 1. Plat. in vita Euge. 2. Euidences prouing ecclesiasticall persons to haue bene subiect to their Magistrates in causes both Ecclesiasticall temporall Euidences out of the Scripture Dauid 1. Par. cap. 30.31 Ezechias 4. Reg. 18. The order of Abias was the eight order among the Priests 1. Par. 24. Salomon Iudas Machabeus 1. Mac. 10. 1. Mac. 14. Iosaphat 2. Par. 19. Iohn 19. Rom. 13. Theophilactus Aug. ad Bonifacium Aug. contra CresconiuÌ„ li. 3. cap. 5. Thomas de regim princip li. â— cap. 32. 1. Pet. 2. Gregor ad Maurit Aug. lib. 3. epist. 61. The Pope calleth king Lucius Christes Vicar 23. q. cap. 5. principes cap. Administratores Dist. 97. ca. ecclesiae cap. Victor Dist. 79. ca. Si duo 24. q. 3. cap. De illicita Ex Nouel 5. Iustinian Diuine seruice vsed in the vulgare tongue Clodoueus Concilium Aureliense Carolus Magnus Canonicall Scripture onely to be read in Churches Conc. Cartha 3. cap. 47. Bishops and Priests charged to pâ—each with diligence Superstition in Funerals forbidden Ex. Ansegiso Abbate lib. 1. cap. 76. Ludouicus Pius Ex Ans. lib. 1. cap. 20. Lib. 2. C de
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
the constitutions decretall to magnifie the Church â—â— Rome The Epistle of Caius A great part of the Epistle of Caius taken out of the Epistle of Leo to Leo the Emperour The Epistle of Marcellinus The epistle decretall of Marcellus 24. q. 1. Regamus vn fratres In what chapter or leafe in all the Byble doth the Lord commaund the sea of Peteâ— to be translated from Antioche to Rome The church of Rome â—â—â—eth to the Church of Antioche to yeld vnto her The second Epistle of Marcellus written to Maxentius The Epistle of Marcellus to Marentius blanched The church of England gouerned by the popeâ— CanoÌ„ law without sufficient ground of antiquitie The Epistles decretall of Eusebius and Miltiades Ex Epist. Decretal Miltiades A place of the third Epistle decretall of Eusebius sound vntrue Miltiades the last Byshop of Rome being in danger of persecution The end of these persecutions in all the West Churches The persecutioÌ„ vnder Licinius Hermylus Straconicus Martyrs Theodorus Captayne Martyr Milles martyr The kinges of Persia were commonly called by the name of Sapores Persecution in Persia. Acindimus Pegacius Anempodistus Epidephorus Symeon Archbishop Cresiphon Byshop Martyrs 128. Martirs in Persia. The story of Symeon Archb. of Seleucia Ex Sozom. lib. 2. cap. 8.9.10 The worthy answere of Symeon vnto the king The constancie of Simeon The fall of Vsthazareâ— The fruite of Ecclesiasticall discipline and chastisment The repentance of Vsthazares The aunswere of Vsthazares to the king Vsthazares the kinges tuâ—or condemned to be beheaded The message of Vsthazares To the king The cause openly cryed why Vsthazares was beheaded The end and martirdome of Vsthazares The martirdome of Symeon Archb. The exhortatioÌ„ of Symeon the Archbishop to the martyrs at their death when he also hymselfe should suffer Abedecalaas Ananias Martirs The story of Pusices Martyr The free speach and boldnes of Pusices The cruell martyrdome of Pusices The daughter of Pusices Martyr A cruell edict of Sapores agaynst the Christians Innumerable martyrs in Persia Azades a noble 〈◊〉 yet Martyr The proâ—â—â—â— of God 〈◊〉 the 〈◊〉 Trabula 〈◊〉 her sister martyrs Trabula 〈◊〉 sister of Symâ—â—on False accusaâ—â—on rashly beleued Trabula and her sister sawne in sâ—â—der The blinde charme of the wicked Queene Example of maydenly chastitie in Trabula Ex ecclesiast Hist. Zozom lib. 2. cap. 13. Persecution agaynst the â—â—shops and teachers of the church in Peâ—sia Acepsimas byshop Martyr Iacobus Priest Martyr Example of true Christian charitie and singuler piety in Iacobus Athalâ—â— Deacon Azadanes Deacon Abdiesuâ— Deacon Martyrs This Archimagus and magi as â—onophon sayth was as order of religion among the Persians which had the greatest strâ—ke in the land next to the king The end and martirdome of Acepsimas Byshop Athalas lost the vse of both hys armes beyng pluckt from the ioyntes of his body Ex Sozo li. â— cap. 13. ex Nicepho Lib. 8. cap. 17. Barbasimes Paulus Gaddiabes Sabinus Mareas Mocius Iohannes Hormisdas Papas Iacobus Romas Maares Agas Bochres Abdas Abiesus Ioannes Abramius Agdelas Sabores Isaac Dausaâ— Bicoâ— Maureanda with 250. other martirs The number of the martirs that suffered in Persia were 16. thousand Constantinus the Emperour writeth to the king of Persia in the behalfe of the afflicted Christians The copy and effect of the Epistle of Constantine Sapores Of this Galienus and Valerianus read the pag. 75. The generall care of godly Constantinus for all christians in all places Other forrayne persecutions in Persia. Andas Byshop martir The story of Hormisda Martyr Ex Theodor. Lib. 5. cap. 39. The faythfull constancie of Hormisda Hormisda banished the country of Persia. Suenes Martir The constancy of Suenes The story of Beniamin Deacon and Martyr Beniamin tormented The martirdome of Beniamin The martirs vnder Iulianus Apostata Aemilianus Domitius Martyrs The story of Theodorus Martyr Ruff. Lib. 5. cap. 36. Theodor. lib. 3. cap. 11. Zozom lib. 5. Cap. 10. A miracle to be noted Artemius Martyr Eusebius Nestabus brethren Nestor Martirs Eupsychius with other men of Cesarâ—a martyr Miserable crueltie agaynst the Christian virgins of Arethusia The people made to be pluckt from their olde customes though it be neuer so wicked The story of Marcus Arethusius The true conscience of Marcus Arthusius Great cruelty shewed Couetousnes the cause of cruelty A notable saying Hierony in Aba cap. 1. The wicked in this world doe most florish and preuayle Persecution commeth by no chaunce Persecution of Gods people prefigured and forewarned of God The Churche forewarned of Christ by speciall reuelation in the Apoc. The beast 〈◊〉 the Apoc. expounded 42. montheâ— in the Apoc. cap. 13. expounded The beast had power to make 42. monthes The persecuting tyme of the primitiue Church vnder the beâ—â— lasted 300. yeares The Israelites 300. yeares 1 MCCLX Reuelation 11.12 2 Three dayes and a halfe Reuela cap. 11. 3 A time tymes and halfe a time Reuela cap. 12. 4 Xlii. monethes or 3. yeares and a halfe Reuel cap. 11. Ezech. cap. 47. The persecuted Israelites bearing a figure of the persecuted Church of Christ. From the first persecution of the primitiue Church to the last persecution 294. yeares Vniuersall persecution ceaseth for a 1000. yeares in the Church Apoc. 10. From the tyme of Licâ—â—â—us to Wirkliffe 1000. yeares Sathan bound vp for a thousand yeares The time of Sathans binding opened Doxologia The good quallities of Constantinus The cause of all hys prosperous successe Constantine sometime by meanâ—s of hyâ— wife was an Idolater Euseb. lib. 4. de vita Constant. The common saying of Constantinus August contra Crescon epist. 49.50 The raygne of Constantinus The effect of some of hys constitutions Euseb. Lib. 10. cap. 5. The law of nature made perfect compared with the knowledge of God Lithernes the nurse of ignoraunce and ignoraunce the enemy to wisedome Tyranny depriueth Emperours Bloudy tyrantes make ciuile warres Apollo gaue answere out of a caue in the ground that he was disquyeted by the Christians The 〈◊〉 geuen for to be 〈◊〉 vpon malefactoâ— A great â—â—â—mendation of the christians The earth bewayled the martyr deathes The authors of all mischiefe punished Apollo lying oracles the cause of so many martirs deathes Constant. prayer Constant. Fayth confirmed by the myracles of the crosse The clemâ—â—â—cy of a good Emperour A good iudgement One religion from the beginning of the world The prayer of Constantine was fulfilled Ech thing in their creation preach the very and true God The earth stayd vp by the power of God Who they be that Constant. accompteth wise in deede Experience a tryall of the truth Constantinus neyther for feare dissembleth hys fayth neyther through pollicye defaceth Gods glory Constantinus compared to Moses in deliuiring the people and agreeing them together The letter of Constantinus to Aâ—ilinus hys captayne Another letter of Constantine to Aâ—ilinus The contempt of gods religion chiefest decay of common weales An other letter of Constantine to Miltiades Byshop of Rome The
in Monkes An 969. Galiel lib. 3. de Gest. pontifi Chr. Iornalense in vita Edgarâ— Prebendaries and Priestes slacke in their duety Priestes voyded of Cathedrall Churches and monkes set in The difference order and institution of Monkes examined Two sortes of Monkes in the primitiue Church Cassianus lib. 2. cap. 4. de canon Nâ—ctor orat Two sortes of lay men Monkes in the olde tyme were no other but lay men leading a stricte lyfe August de mor ecclesia Hieron ad Heliodor Dionysius Concilium Chalced. Can. A. Monkes forbidden to intermeddle with matters ecclesiasticall Monkes differing froÌ„ Priests Monkes in the primitiue tyme differyng from Monkes in the ij age of the Church August de institutis monachorum Zozomen lib. 3. cap. 16. Monkes of the primitiue time were no clerks but mere lay men Monkes of the old tyme some marryed none restrayned from mariage Athanasius epistola ad DracoÌ„ Superstition crept in with monkery The ignoraunce of our free iustification by Christ is the cause of all superstition Ex Cassia cap. 17. collat 2. 〈…〉 Example â— declaring the blinde superstition of the Monkes of the olde tyme. Cassianus lib. de spiritu Gastrimarg cap. 40. Superstition Cassian lib. 6. cap. 2. Monkery mother of superstition and hipocrisie Basilius Magnus Nazianzenus Monkes of the middle and latter age of the church described Causes of the founding of monasteries and Nunneries tending to the derogation of Christes passion and Christian fayth Most part of monasteries were builded vpon some murther The order of Monkes Cluniacâ— by Othoâ— vp in King Edgars time Monarch flagellants Monkes are subiect and ruled by the knocke of a bell Monkes made spirituall ministers contratrary to the old decrees and custome of the Church Priestes is King Edgars tyme had wyues The worthy actes of K. Edgar The King a good iusticiarie England reduced into one full and perfect monarchie â—dgerus Rex Pacificuâ— King Edgar and King Alfrede compared together A note for men of nobilitie to marke A notable example of a prince to admonishe all princes what to do Wolues first driuen out of Englend The prouision of kyng Edgar in keeping the seas A notable example in a prince for all good princes to marke and to follow The deuise of K. Edgar to auoyde dronkennes Vlij kinges do homage to K. Edgar The Glory of king Edgar reprehended Wherein kinges ought to glory K. Edgar a superstitious vpholder of Monkery Ex Edmero Vices noted in King Edgar King Edgar circumuented by one of hys own counsell Cruelty in king Edgar noted Great detriment happening in this Realme by King Edgar W. Malmesb. The incontinent life of King Edgar Editha base daughter of Wilfrede the kinges lemman Edward borne in bastardie of Elflede King Edwardes concubine King Edgar a great mayntayner of monkery K. Edgar seduced by Dunstane and Ethelwold bishop of Winchester Ex Osberno in vita Dunstani Fol. 27. Malmesb Houeden alijs The death of K. Edgar Ex Chronico Saxonico Ecclesia Wigornensis Ex Osberno in vita Dunstani Dunstane refuseth to take the king by the hand The wordes of Dunstane to K. Edgar Penance enioyned 〈◊〉 K. Edgar 〈◊〉 Dunstane K. Edward raygned 〈◊〉 three years crowned king Elflede proued a NuÌ„ne and Edward her sonne a bastard Errours in Malmesbery and retayne other Monkes â—â—râ—â—s The 1. error The kinges penaunce not enioyned for Edith but 〈◊〉 Edward The 2. error Elflede the mother of Edward proued to be a professed Nunne The lying myracles of Elflede Dunstane and Editha reproued Idolatrous worshipping the tumbe of Alflede The idle phantasies and forged myracles of Dunstane A doubt whether Dunstane was a sorcerer Dunstane a post â—etter Dunstane caught the deuill by the nose with an hote payre of tonges Our Lady appeareth tâ— Dunstane What maruell if certayn bookes and epistles be falsly intituled to the Doctours wheÌ„ the papistes shame not to ascribe other mens verses also to the virgin Mary her selfe A foule filthy Monkish myracle in the story of Editha An other dreame of Dunstane Ex. W. Malmesteriensi Capgrauo in legend â—oua The death of K. Edgar An Epitaph commendatorie of king Edgar written by H. Huntington Sonday first halowed from saterday at ix of the clocke to monday morning An. 975. The story of king Edward Ex Simone Durham Contention amongst the Lordes about the putting in of Monkes Contention amongst the Lordes for chasing the king Edward the bastarde made K. and the right heyre put back Ex Osberne Nic. Trinet Ioan. Paris Vincentio Antonino Editha proued not to be the childe for whom King Edgar was enioyned penance The yeares of Editha and Edward cast by the supputation of Legendes and stories King Edward called martir proued to be a bastard The cause perpended why thys story of K. Edward is so falsely corrupted in Monkish â— stories Malmesb. in lib. de Regibus Dunstane suborneth Editha the bastard to take the crowne from the right heyre Ex Capgrauo in vita sanctae Edithae Duke Alpherus Priestes with their wiues restored Historia Iornaelensis in vitae Edgari Byshops and Priestes in those dayes maryed in England Iornalens de In eo Rego Ex Chronico Ingulphi Abbatis de Crowland Greatâ—nes in the land aboâ—â— placing Monkes 〈◊〉 displacing Priestes A contâ—â—uersie betweene Priestes 〈◊〉 Monkes Priestes â—â—â—riage 〈◊〉 for an 〈◊〉 custoâ—◠〈◊〉 England The obieâ—â—â—â—on of prieâ—â— agaynst the Monkes Guliel de Regib lib. â— The aunswere of Monkes agaynst the Priestes Maryed mens liues compared with the lyfe of Monkes An. 977. A vayne miracle of Dunstanes roode that spake Here lacâ—eâ— a Thomas Cromeâ—â—â— to try out false iugling An other assembly called at Calue Dunstane an enemy 〈◊〉 Priestes wiues A sodayne fall of the people at the councell of Calue Henricus lib 5. Guliel Ranulph Iornalensis Fabian The horrible wickednes of the Queene the mother K. Edward traterously murdered by hys stepmother and her seruant K. Edward found dead and buried not knowne to be king Coref Castle The body of king Edward after three yeares honorably taken vp and translated to Shaftesbury Two Nunneries founded vpon murther An. 979. Three Edward kinges before the conquest Continuation of the romish Bishops or Popes Pope Iohn xiii a wicked Pope Liuthprandus lib. 6. As merry as pope Iohn Prouerb Pope Iohn xiii deposed Pope Iohn restored Pope Iohn wounded in adultery Pope Benedictus 5. Pope Leo. 8. The election of the Byshop of Rome geuen to the Emperour The donations of Carolus Magnus and Otho to Rome Pope Iohn 14. Pope Iohn 14. cast into prison The cruell reuenge of the pope Christening of belles first began Pope Benedictus 6. Pope Benedict slayne in prison Pope Donus 2. Pope Bonifacius 7. Two Popes together Pope Iohn 15. Pope Iohn slayne Pope Boniface drawne through the streetes of Rome Pope Benedictus 7. Otho second Emperour Gilbertus a Necromanser made Archb. Pope Iohn the 16. Pope Iohn the xviii Pope Gregory the v. Pope Iohn the viii Two Popes together in
this R. Agricola was of good iudgement though the Friers after ward buried him in a Friers weede Rodol Agricola Weselus lamenteth the darcknes of the Church Anno. 1464. Ioane Boughton mother to the lady Young martir Anno. 1497. Richard Milderale Iames Sturdye Hugh Glouer Foure other beare fagots Anno. 1498. A priest burnt Babram brent in Northfolke Martir An olde man burned Anno. 1499. Hieronimus Sauonarola with two fryers Martirs Prophesie of Hie. Sauonarola against Italy Pope Aleâ—â—deâ— besieged by Charles the Freâ—â—ch Lâ—â—g Sauonaroâ—â—â— ted to appeaâ—â— before the Pope The doctrine of Sauonarola condemned because he would not come before the Pope Sauonarola preacheth contrary to the Popes commauÌ„dement Hieron with â—â— other Friers coÌ„mitted to 〈◊〉 The comâ—â—â—â— rie of Hierome Sauon vpon the Psalme beginning In te domine speraui Articles obiected against Hierome the two Fryers The prophesies of Hierome Sauonarola Ex Ioan. Francis Mirandula Ex Marsilio Ficino Ex Philip. Cominca The complaintes of the Germaines against the Popes greuances renued Ten greuances complayned of by the Germaines Remedies against the â—â—nclayde greeuances The Archbishops Palle of MeÌ„tz what it cosâ—eth The Popes palle dearely bought The people polled for the popes Palle Aboue 50. Byshopricks in Germany The Emperour aduertised of the subtill practises of the pope and popish prelates The popes pretence of building S. Peters church in Rome A supplication or exhortation to Maximilian Emper for redresse of the church No man to haue two Canonships or prebeÌ„ds at once Pope Alexander 6. The pope poyloneth Gemes the turks brother beyng committed to his custodie Ex Paul Iouio lib. 2. lib 5. Ex Hieronym Mario The Pope setteth the great turke against the French K. Ex Seb. Munstero lib. 4. Cosmograph Mancinellus writing against the wickednes of the pope loste hys handes and tongue Poyson requited with poyson The high Angel of the poper pallace throwne Pope Pius 3. Pope Iulius 2. The popes law geueth leaue to kyll all that be accursed of him The warres and bloudshed of pope Iulius 2. The pope periured A councell called to depose pope Iulius The Pragmaticall Sanction established mentioned before pag. 674. No vniust excommunication to be feared The turkes doing requisite to be knowen of Christians The first cause The seconde cause The third cause The fourth cause The fift cause Admonition to fight against the turke Christian fayth necessary to be ioyned with outward force against the turk Gratis venum â—atiâ—stis gratis â—eâ—imemini Elai 52. Omnes sâ—tientes venite ad aquas emite absque argento et commutatione Elai 55. Reformation of religion requisite before we fight with the turkes Faith getteth victory The sixt cause Earnest inuocation necessary in the Church of Christ. 2. thess 2. The place of S. Paule expounded 2. thess 2. speaking of the defection to come The number of the Apocalips cap. 13. expounded An other place Apocal. 16. Et sextus Angelus effudit phialam suam c. The time of Mahumete the false prophet expounded The number of the beast in the Apo. cap. 13. Mahumet of the stocke of the Ismalites dwelling in Arabia The prodigious lyes blasphemies of Mahumets Alchoran Mahumetes Alchoran mingled with diuers lawes The numeration of the Apoc. 666. Damascus subdued of the Saracens Mahumet put to flight by Cosroes kyng of the Persians Hierusalem beâ—ieged Cesaria got of the Saracens The kyngdome of the Persians subdued to the SaraceÌ„s Arabia Palestina Phenicia Syria Egypt and Persia subdued of the Saracens Constance the Emperour ouercome by the Saracens Murder coÌ„monly prospereth not with the Lord. Rhodes spoyled of the SaraceÌ„s Sultanes first called The first rysing of the turkes The turkes dominions parted into 4. familyes The dissensention of the Christians do make the turkes so strong No impeâ—lall countrie in all the turkish dominions The description of the turkes vnordinate Empyre Ezech. 39. Apoc. 20. The Christen kingdomes and churches destroyed by the turkes are a warning for vs whom God hath yet spared Foure principall families of the turke The family of Ottomannus Ottomannus the first Emperour of the Turkes Inward warre amonge the Turkes The comming vp of OttomaÌ„nus Bithinia Natolia Ancyra Sinope Sebastia subdued Ezech. 38. Orchanes the second Emperour of the Turkes after Ottomannus Mysia Lydia Lycaonia Phrigia Caria Prusia Nicia Nicomedia Christen Cities subdued of the Turkes Ciuil warre among the Grecians By the discorde of Christians the Turkes encrease Amurathes the third â—â—â—ter Ottomannus Amurathes seeketh occasion to inâ—ade Europe The first comming of the Turke into Europe The couetousnes of Christians brought ouer the Turkes Callipolis Philippolis Adrianopolis Thracia gotten of the Turkes The Turkes entreth into Mysia and Bulgaria and Seruâ—a Lazarus Despota ouercome of the Turkes Example of a faythfull seruant The death of Amurathes Baiazetes the 4. after Ottomannus Marcus Despota slayne of the Turke Seruia Macedonia Bulgaria Phocides Thracia Attica Thessalia with other Christian couÌ„tries cóquered of the Turkes Constantinople besieged 8. yeares by the Turkes The Christians ouerthrowen of the Turkes Sigismund Emperour put to flight The barbarous cruelty of the turks against the Christians Tamerlanes a Parthian stirred vp of God to reuenge the cause of the Christians Baiazetes sonne taken and slaine Cruelty iustly reuenged with cruelty Baiazetes raiseth hys siege from Constantinople Baiazetes ouercome of Tamerlanes king of Parthians The iust haÌ„d of God vpoÌ„ a cruell persecutour Baiazetes made for a blocke for Tamerlanes to get vpon his horse Viâ—d supra pag. 73. The great victories of Tamerlanes in Asia Ex Seb. MuÌ„stero lib. 4. Cosmograph Tanais is the vttermost floud in the North side and Nilus the vttermost floud in the South side of Asia A generation of Vipers Calepinus the fift after Ottomannus Vide supra pag. 7â—9 The ouerthrow of Sigismund fighting agaynst the Turke Some stories record this coÌ„flict to be after the time of thys Turke Orchanes and Moses his vncle Diuersitie in hystories Tirany betwene vncle and nephew Murther reuenged with murther Mahometes the 7. after OttomaÌ„nus Wallachia assaulted by Mahometes The Turkes seat at Adrianopolis Vide supra pag. 719. Amurathes the 8. after Ottomannus Mustaphas murthered by Amurathes his nephew The turke murthereth his brother Amurathes set against the Grecians Thracia subdued to the turke Thessalonica subdued The defection spoken of Saint Paule declared 2. Thess. 2. Ioannes Castriotus Croia geuen to â—â— turke 〈◊〉 sonnes of â—â—â—triotus hostages with the turke Georgius Scanderbeius Alexder the great The valiant Actes of Georgius Scanderbeius * Georgius Scáderbeius stealeth away from the turke to hys countrey Croâ—ia recouered Epyrus and Macedonia recoueâ—â—d from the turke The valiaunt aâ—â—es of Georgâ—us Scanderbeiâ—â—â— against the turkes Illiâ—leâ— or Selauonia Dalmatia Croatia Istria Liburnia Albania Bosna spoyled and wasted by the turke Georgius Despota prince of Seruia An vngodly graunt of a Christen father to Marye hys daughter to the turke Scopia Sophia NouomoÌ„te Mysia subdued of the turke Georgius Despota fled
or detract an other Moreouer it is signified to vs also that some there be of them which when they ought like good shepherds to giue their liues for the Lordes flocke yet are puffed vp with such pride that without all reason they presume to rent and teare the Lords flocke with whippings and beatings whose vnreasonable dooynges Saint Gregory bewailing thus saith Quid fiat de ouibus quando pastores lupi fiunt That is what shall become of the sheepe when the pastors themselues be Woolues But who is ouercome but he which exerciseth cruelty Or who shall iudge the persecutor but he which gaue patiently his backe to stripes And this is the frute which commeth to the Church by such persecutors also which commeth to the clergy by such despitefull handling of their Byshoppes or rather Infidels For why may ye not call them Infidels of whome Saint Paule thus speaketh and writeth to Tymothie that in the latter dayes there shall certaine depart from the faith geue heede to spirits of errour and doctrine of deuils of them that speake false through hypocrisie and hauing their consciences marked with an hote yron forbidding to marry and commaunding to abstaine from meates c. And this is if it be well marked the whole handfull of the darnell and cockell growing amongest the corne this is the couente of all madnes that whiles they of the Clergye be compelled to relinquish the coÌ„pany of their own lawful wiues they become afterward fornicators and adulterers with other women and wicked ministers of other sinnefull filthinesse These bee they which bring into the Church of God this heresie as blinde guides leading the blinde that it might be fulfilled which the Psalme speaketh of as foreseeing the errors of such men accursing theÌ„ after this maner let their eyes be blinded that they see not bow down alwais their backe For as much then O Apostolical Sir as no man which knoweth you is ignorant that if you through the light of your discretion had vnderstanded and seene what poysoned pestilence might haue come into the Churche thorough the sentence of this your decree they would neuer haue conseÌ„ted to the suggestions of certaine wicked persons Wherefore we counsell you by the fidelitie of our due subiection that wyth all diligence you would put away so great slauÌ„der from the Church of God and through your discret discipline you will remooue this Pharisaicall doctryne from the flocke of God so that thys onely Sunanite of the Lords vsing no more adulterous husbaÌ„ds do not separate the holy people and the kingly Priesthoode from her spouse which is Christ through an vnrecouerable diuorsement seing that no man without Chastitie not only in the virgines state but also in the state of matrimony shall see our Lord who with the father and the holy ghost lyueth and raigneth for euer Amen ¶ By this Epistle of Byshop Huldericke aboue prefixed the matter is plaine gentle Reader to conceiue what was then the sentence of learned men concerning the mariage of ministers but that here by the way the Reader is to be admoninished that this Epistle which by errour of the writer is referred to pope Nicholas the first in my mind is rather to bee attributed to the name and tune of Nicolas the 2. or 3. After this pope Nicolas succeded Hadrianus 2. Ioannes ix Martinus ij After these came Hadrian the third and StepheÌ„ the v. By this Hadrian it was first decred that no Emperour after that time should intermedle or haue any thing to do in the election of the Pope And thus began the Emperors fyrst to decay and the Papacie to swell and ryse aloft And thus much concerning Romish matters for this time Then to returne where we lefte touching the storye of King Ethelwolfe About the latter ende of his reigne the Danes which before had inuaded the Realme in the time of king Egbert as is aboue declared now made there reentre againe with 33. shippes arriuing aboute Hamshyre through the barbarous tyranny of whoÌ„ much bloudshed and murther happened here among englishmen in Dorcet shire about Pourtchmouth in Kent in Eastangle in Lindesey at Rochester about London and in Westsâ—xe where Ethelwolfe the king was ouercome besides diuers other vnder kings and dukes whome the Danes dayly approching in great multitudes in dyuers victories had put to flight At length king Ethelwolfe with his sonne Ethelbaldus warring against them in Southrey at Oclea draue them to the sea where they houering a space after a while brast in againe with horrible rage and crueltie as hereafter Christ willing shall be declared so much as to our purpose shall serue professing in this history to write not of matters externe and politike but onely pertaining to the Church The cause of this great affliction sent of God vnto this realme thus I found expressed and collectlected in a certayne olde wrytten storye which hath noe name the wordes of which writer for the same cause as he thought to recite them writing as he saith ad cautelam futurorum I thought also for the same here not to be omitted albeit in all partes of his commendation I doe not fully with him accorde The wordes of the writer be these In Anglorum quidem Ecclesia primitiua religio clarissime respeÌ„duit ita vt Reges Reginae et Principes ac Duces Consules Barones c. In English thus In the primitiue Church saith he of the Englishmen RelygioÌ„ did most clerely shine in so much that kings Queenes Princes and Dukes Consuls Barons and Rulers of Churches incensed with the desire of the kingdome of heauen laboring and stryuing among themselues to enter into Monkery into voluntarye exile and solitary life forsoke all and followed the Lord. Where in processe of time all vertue so much decayed among them that in fraude and trechery none seemed like vnto them Neither was to them any thing odious or hatefull but pietie and iustice Neither any thing in price or honor but ciuill warre and sheddyng of innocent bloud Wherfore almighty God sent vpon them pagane and cruell nations like swarmes of Bees which neyther spared women nor children as Danes Norwagians Gothes Sueuians Vandals and Fresians Who from the beginning of the reigne of king Ethelwolfe till the comming of the Normandes by the space neere of 230. yeares destroyed their sinfull land from the one side of the sea to the other from man also to beast For why they inuading England oft times of euery side went not about to subdue and possesse it but onely to spoyle and destroy it And if it had chanced them at any time to be ouercome of Englishmen it auailed nothing when as other nauies still with greater power in other places were ready vpon a sodaine and vnawares to approche vpon them c. Historia Cariana Thus farre haue ye the wordes of mine author declaring the cause which prouoked Gods anger whereunto may be adioyned the wickednes not
onely of them but of their forefathers also before them who falsely breaking the faith and promise made wyth the Britanes did crueliye murther their nobles wickedly oppressed their coÌ„mons impiously persecuted the innocent Christians miliciously possessed their land and habitation chasing the inhabitaunts out of house and country besides the violent murther of the Monkes of Bangor and diuers soule slaughters against the poore Brytaines who sent for them to be their helpers Wherefore Gods iust recompence fallyng vpon them from that time neuer suffered them to be quiet from forreine enimies till the comming of William the Normande c. Moreouer concerning the outward occasioÌ„s giueÌ„ of the Englishmens parts mouing the Danes first to inuade the Realme I find in certain stories two most especially assigned The one â—â—iustly giue iustly takeÌ„ The other not giuen iustly and 〈◊〉 taken Of the which two the first was giuen in Northumberland by meanes of Osbryght reigning vnder king of Westsaxons in the North partes This Osbright vppon a time iourneyng by the way turned into the house of one of his nobles called Bruer Who hauing at home a wife of great beautie he beyng absent abrod the king after his dinner allured wyth the excellency of her beautie tooke her to a secret chamber where he forceablye contrarye to her will did rauishe her whereupon she being greatly dismaied and vexed in her minde made her mooue to her husband returning of thys violence and iniury receaued Bruer consulting with his frindes first went to the king resigning to his hands all suche seruice and possessions which he did hold of him that done tooke shipping and sailed into Denmarke where he had great friends and had his bringing vp before There making his mone to Codrinus the king desired his aide in reuenging of the great vilany of Osbryght against him and his wife Codrinus hearing this and glad to haue some iust quarell to enter that land leuied an army with al spede preparing all things necessary for the same sendeth foorth Inguar and Hubba two brethren his chief Captaines with an innumerable multitude of Danes into England who first arriuing at Holdernesse there brent vp the country killed without mercy both men women and chidreÌ„ whoÌ„ they could lay haÌ„ds vpon Then marching toward York entred their battaile with the foresayde Osbryght where he with the most part of his armye was slaine And so the Danes entred the possession of the Citie of Yorke Some other say and is by the most part of storye writers recorded that the chiefe cause of the comming of Inguar Hubba with the Danes was to reuenge king Edmund reygnyng vnder the Westsaxons ouer the Eastangles in Nothfolke and Southfolk for the murdering of a certaine Dane being father to Inguar and Hubba which was falselye imputed to king Edmund The story is thus told A certaine noble man of the Danes of the kings stock called Lothebrocus father to Inguar and Hubba entring vppon a time with his hauke into a certaine schaffe or cockebote alone by chaunce through tempest was driuen with his hauke to the coast of Nothfolke named RodhaÌ„ where he being found and detained was presented vnto the king The king vnderstanding his parentage seing his case entertained him in his court accordingly And euery daye more and more perceiued his actiuities and great dexteritie in hunting hauking bare speciall fauour vnto him In so much that the kinges faukener or maister of game bearing priuy enuy against him secretly as they were huÌ„ting together in a woode did murther him threw him in a bush This Lothebroke being murthered within two or three daies began to be missed in the kinges house of whoÌ„ no tidings could be heard but onely by a dogge or spaniel of his which continuing in the wood with the corps of his maister at sondry times came and fauned vpon the king so long that at length they folowing the trase of the hound were brought to the place where Lothebroke laye WherevpoÌ„ inquisition made at length by certeine circumstances of words and other euidences it was knowne how by whom he was murthered that was by the kings huntesman nameâ— Berike Who thereupon being conuicted was set into the same bote of Lothebroke alone and without any takeling to driue by seas either to be saued by the weather or to be drowned in the deepe And as it chaunced Lothebroke from Dennemarke to be driued to Northfolke so it happened that from Northfolke he was caried into Denmarke Where the bote of Lothebroke being well knowen hands were laid vpon him inquisition made of the party In sine in his torments to saue himselfe he vttered an vntruth of king Egmund saying that the king had put him to death in the country of Northfolke Wherupon grudge first was conceiued theÌ„ an army appointed great multitude sent into England to reuenge that fact where first they arriuing in Northumberland destroyed as is sayd those parties first From thence sayling into Northfolke they exercised the like tyranny there vpon the inhabitauÌ„ts therof especially vpon the innocent prince blessed matter of God king Edmund CoÌ„cerning the farther declaration wherof hereafter shal follow Christ our Lord so permitting more to be spoken as place and obseruation of time and yeares shall require In the meane seasoÌ„ king Ethelwulphe in this chapiter here presently touched when he had chased the foresaid Daues as is aboue rehearsed from place to place causing theÌ„ to take the Sea he in the meane while departeth him selfe both from land and life leauing behinde him foure sons which reigned euery one in his order after the discease of their father The names of whom were Ethelbaldus Ethelbrightus Ethelredus and Aluredus ¶ King Ethelbalde KIng Ethelbald the eldest sonne of Ethelwulfe succeeding his father in the prouince of Westsaxe and Ethelbright in the prouince of Kent reigned both togither the terme of v. yeares one with the other Of the which two Ethelbald the first leâ—t this infamie behinde him in storyes for marrying and lying with his stepmother wife to hys owne father named Iudith After these two succeded Ethelred the thirde sonne who is his time was so encombred with the Danes brusting in on euery side especiallye about Yorke which Citie they then spoyled and brent vp that he in one yeare stoode in ix battailes against them with the helpe of Alured his brother In the beginning of thys Kinges reigne the Danes landed in East Englande or Northfolke Southfolke But as Fabian writeth they were compelled to forsake that country and so toke again shipping and sayled Northward and landed in NorthuÌ„berlande where they were met of the Kinges then there reigning called Osbright and Ella which gaue to them a strong light But notwithstanding the Danes with help of such as inhabited the country wanne the City of York and helde it a certaine season as is aboue foretouched