newe to honour the Priestes and with great reuerence to defend them after the example of the godly prince of most happy memory 4 Constantinus which sayd when a complaint of the Clergy was brought to him You said he can be iudged by no secular iudge which are reserued to the only iudgement of God And for so much as we doe read that the holy Apostles and their successors appoynted by the testimonie of God coÌmanded that no persecution nor troubles ought to be made nor to enuie those which laboure in the fielde of the Lorde and that the stewardes of the eternall King shoulde not be expelled and put out of their seates Who then doubteth but that the Priestes of Christ ought to be called the fathers and maisters of all other faithfull princes Is it not a miserable madnesse then if the sonne shoulde go about to bring the 5 father vnder obedience or the scholer his maister and by 6 wicked bondes to bring him in subiection by whome he ought to beleue that he may be bounde and loosed not only in earth but also in heauen If you be a good and a catholike king and will be such a one as we hope or that we rather desire you should be be it spoken vnder your licence you are the childe of the church and not the ruler of the Church You ought to learne of the priestes and not to teach them you ought to 7 folow the Priests in ecclesiasticall matters and not to goe before them hauing the priuiledge of your power geuen you of God to make publike lawes that by his benefites you shoulde not be vnthankfull against the dispensation of the heauenly order and that you shoulde vsurpe nothing but vse them with a wholesome disposition Wherfore in those things which contrary vnto that you haue through your malitious counsel rather then by your own mind wickedly vsurped with all humilitie satisfaction speedily geue place that the hande of the most highest be not stretched out against you as an arrowe against the marke For the most highest hath bended his bowe openly to shoote against him that will not confesse his offences Be not ashamed whatsoeuer wicked men say vnto you or that traitors do whisper in your eare to humble your selfe vnder the mightie hande of God For it is he which exalteth the humble and throweth downe the proude which also reuengeth himselfe vpon Princes he is terrible and who shall resist him You ought not to haue let slip out of your memorie in what state God did finde you howe he hath preferred honoured and exalted you blessed you with children enlarged your kingdome and established the same in despite of your enemies In so much that hetherto in a maner all men haue sayd with great admiration that this is he whome God hath chosen And howe will you reward or can you reward him for all these things which he hath done vnto you Will you at the prouocation and instaunce of those which are about you that 8 persecute the Church and the ecclesiasticall ministers and alwaies haue according to their power persecuted them rendring euil for good bringing oppressions tribulations iniuries and afflictions vpon the Church and church men do the like Are not these they of whome the Lorde speaketh he that heareth you heareth me he that despiseth you despiseth me he that toucheth you toucheth the apple of mine eie Verely forsaking al that thou hast take vp thy crosse that thou maist folow thy God our Lorde Iesus Christ. Yet wil it scarsely be or not at all that thou shalt appeare a thankefull recompencer of the benefits receaued at his hand Search the scriptures of such as are learned and you shall vnderstande that 9 Saul albeit he was elect of the Lord pearished with his whole house because he departed from the waies of the Lord. Ozias also king of Iuda whose name is spoken of and spread ouer all through the manifould victories geuen him of God hys heart was so puffed vp to his destruction because the Lorde did helpe and strengthen him in euery place that he contemning the feare and reuerence of the Lord would vsurpe vnto himselfe that which was not his office that is to say the priesthoode to offer incense vpon the altar of the Lord for the which he was stricken with a leprosie and cast out of the house of the Lorde Manie other kings and holy men of great substaunce because they haue walked aboue their estate in the meruails of the world presuming to rebel against God in his ministeries haue perished and at the last they haue founde nothing of their substance in their power Also king Achaz because he did vsurpe the office of Priesthoode was likewise striken with a leprosie by God Oza also albeit he was not king yet for somuch as he touched the arke and held it when it would haue fallen by the vnrulines of the Oxen which thing perteined not vnto him but vnto the ministers of the Church was striken by the wrath of God fell downe by the Arke O king it is a famous prouerbe that a man forewarned by an other mans misfortune will take the better heede vnto himselfe For euery man hath his owne busines in hand when his neighbours house is on fire Dearely beloued king God woulde haue the disposing of those things which pertaine vnto the church to belong only vnto priests and not vnto the secular power Do not chalenge vnto thy selfe therefore another mans right neither striue against him by whom al things are ordained least thou seeme to striue against his benefites of whome thou hast receiued thy power For by the common 10 lawes and not by the seculare power and by the bishops and priests almighty God would haue the cleargie of the christen religion to be ordered and ruled And Christian Kings ought to submit al their doings vnto ecclesiastical rulers and not to preferre themselues for it is written that none ought to iudge the bishops but onely the Church neither doeth it pertaine vnto mans law to geue sentence vpon any such Christian princes are accustomed to be obedient vnto the statutes and ordinaunces of the church and not to prefer their owne power A prince ought to submit himselfe vnto the bishops not to iudge the bishops for there are two things wherwith the world is chiefly gouerned that is to say the sacred authoritie of bishops and royall power 11 In the which the bishops charge is so much the more waighty in that they shal at the latter iudgement render accompt euen of the kings themselues Truely you ought to vnderstande that you depend vpon their iudgement and can not reduce them vnto your owne will for many Bishops haue excommunicated both Kinges and Emperours And if you require an especiall example thereof Innocentius the Pope did excommunicate Arcadius the Emperour because he did consent that Iohn Chrisostome should be expulsed from his seate and S. Ambrose also did
vse of the spirituall sword are aboue the persons of them which haue the temporall sworde Besides these letters of the Archbyshoppe sent to the king the Pope also in the same cause wryteth to the king beginning after this sort Alexander Papa ad Henricum regé Et naturali ratione forma iuris dictante prouidentiam tuam credimus edoctam fuisse quòd quanto quis ab aliquo maiora suscepisse dignoscitur tanto ei obnoxior magis obligatus tenetur c. The whole tenour of the letter as ãâã wrote it to the king I would heere expresse but for treating of the time straightnesse of rowme hauing so many things els in this storie by the grace of Christ to be comprehended But the letter tendeth to this effect to exhort and charge the king to shew fauour to Thomas Becket Where in the processe of the Epistle it followeth in these wordes Ea propter seueritatem tuam per Apostolica scripta rogamus monemus exhortamur in domino nec non in remessionem peccatorum ex parte dei omnipotentis beati Petri principis Apostolorum antoritate nostra iniungimus vt memoratum Archiepiscopum pro deo ecclesia sua honore tuo nec non totius regni tui in gratiam fauorem tuum recipias c. That is therfore we desire you monish and exhort your honor by these our Apostolical wrytings and also enioyne you vpoÌ the remission of your sinnes in the behalfe of almighty God and of S. Peter Prince of the Apostles by our authoritie that you will receiue againe the foresayde Archb. into your fauour and grace for the honour of God his Church and of your owne Realme c. Thus you heard the Popes intreating letter nowe here is an other letter sent vnto the foresaid king wherein he doth manace him as in the tenor thereof here followeth Bishop Alexander seruant of the seruants of God to king Henry king of England health and blessing Apostolicall HOw fatherly and gently we haue oft times entreated and exhorted both by Legates and letters your princely honour to be reconciled againe with our reuerend brother Thomas Archb. of Cant. so that he and his may be restored againe to their Churches and otheâ possessions to them appertaining your wisdome is not ignorant seeing it is notified and spred almost throughout all Christendome For so much therefore as hetherto we coulde not preuaile with you neither moue nor stirre your minde with faire and gentle wordes it lamenteth vs not a little so to be frustrate and deceiued of the hope and expectation which we had conceiued of you Especially seing we loue you so dearely as our owne dearely beloued sonne in the Lorde and vnderstanding so great ieopardie to hang ouer you But forasmuch as it written Cry out and cease not lift vp thy voice like a trumpe and declare to my people their wickednesse and their sinnes to the house of Iacob Also for as much as it is in Salomon commaunded that the sluggish person should be stoned with the dung of Oxen we haue thought good therefore not to forbeare or supporte your stubburnes any longer against iustice and saluation Neither that the mouth of the foresaid Archbishop shoulde be stopped from hencefoorth any more but that he may freely prosecute the charge of his office and duetie to reuenge with the sworde of Ecclesiasticall discipline the iniuries both of himselfe and of his Church committed to his charge And here I haue sent vnto you two Legates Petrus de ponte dei and Bernardus de Corilio to admonish you of the same But if ye wil neither by vs be aduertised nor geue eare to them in obeying it is to be feared doubtles least such things as they shall declare to you from vs in our behalfe may happen fal vpon you Datch at Beneuent the 9. day before the kalends of Iune To aunswer these letters againe there was an other certain wryting drawne out directed to the Pope made by some of the Clergy as it seemeth but not without consent of the king as by the title may appeare inueying and disprouing the misbehauior of the Archbishop The tenor whereof here followeth and beginneth thus An answere to the Pope TIme nowe requireth more to seeke helpe then to make complaints For so it is nowe that the holy mother Churche our sinnes deseruing the same lieth in a dangerous case of great decay which is like to ensue except the present mercy of the Lord support her Such is the wickednes now of schismatikes that the father of fathers Pope Alexander for the defence of his faith and for the loue of righteousnes is banished out of his countrey not able to keepe free residence in his owne proper see by reason of the induratâ heart of Fredericke the Pharao Farther and besides the Church also of Canterburie is miserably impaired and blemished as well in the spirituall as in the temporall estate much like vnto the ship in the Sea being destitute of their guide to fled in the floudes and wrasteling wiâh the windes while the pastor being absent from his prouince dâre not there remain through the power of the king Who being ouer wise to the ieoperdie both of himselfe his Churche and vs also hath brought and intangled vs likewise with himselfe in the same partaking of his punishments and labours not considering howe we ought to forbeare and not to resist superior powers And also sheweth himselfe to vs vnkinde which with al our affections bear the burden with him of his afflictions not ceasing yet to persecute vs which stand in the same condemnation with him For betwixt him and our soueraigne prince king of Englande arose a certaine matter of contention wherupon they were both agreed that a day shoulde be appoynted to haue the controuersie discussed by equitie and iustice The day being come the king commaunded all the Archbyshops Bishops and other prelates of the Church to be called in a great and solemne frequencie so that the greater and more generall this councell was the more manifest the detection of this stubburne malice should appeare and be espied At the day therefore aboue mentioned this troubler of the realme and of the Church presenteth himselfe in the sight of our Catholicke king who not trusting the qualitie and condition of his cause armeth him with the armour of the crosse as one which should be brought to the presence of a tyrant By reason whereof the kings maiestie being something agreeued yet because hee would be deliuered from all suspition committeth the matter to the hearing of the Bishops This done it rested in the bishops to decide and cease this contention and to set agreement betweene them remouing all occasion of dissention Which thing they going about commeth in this foresayd Archbishop forbidding and commaunding that no man proceede in any sentence of hym before the king This being signified to the kings hearing his minde was greuously prouoked
and Emperor especially constituted the said lawe And likewise to speake of custome it hath bene known froÌ time out of mind the same to haue belonged to the church of Fraunce He therefore which shal go about to violate this lawe committeth sacrilege 11. q. 1. ca. 1. 2. And let not the kings maiestie maruell if that in this most noble Realme of Fraunce thys prerogatiue be due vnto the Churche As when hereby his power and nobilitie is beutified Anth. vt iud sine quoquo suffra fi in principio Col 2. Besides this our soueraigne Lorde and King at what time hee was crowned was sworne by the Euangelists to keepe and obserue thys Canonicall priuiledge of the Churche Further the Barons who in a manner are all sworne to the Churche swore fidelity to the same by which oth of fidelity they are bound to keepe these liberties and rights of the Churche When therfore euery oth which tendeth not to the perdition of the soule is to be kept a fortiori that oth which is taken in the fauor of the church is much more to be obserued c. Si vero extra de iure iurando 22. quaest 4. c vlt. Besides thys blessed Ludouicke Phillip of Arragon Phillip the faire Ludouicke Carolus the great Phillip confirmed these priuiledges customes and liberties of the Church which all were sworne at their coronations as before c. These things considered who can aduise the kings maiesty with out damning of his owne soule contrary to these liberties graunted and so confirmed to the Church To whom beloÌgeth great reward whosoeuer bestoweth any thing vpon the Churche Antho. de non alie at permut re ecc § si minis col 3. neyther maketh it against vs where it is sayde that there are two swordes c. Neyther yet the distinction betwene the Byshoppricke and kingdome Because it is true that there are two swordes the power wherof is left to the churches hand although the execution of the material sword is committed to the temporal and secular men Matth. 26. where Christ saith to Peter conuert and put vp thy sword into the place But as touching the distinction betwixt the Byshopricke and kingdom in deede it is true asmuch as appertaineth to the end to the execution of bloud but not concerning the beginning subiect for that in one subiect both the powers are may be and ought to be as is before prooued To that poynt where it is said that Christ payed tribute it is answered that not therfore he payd it because he ought or was bounde thereunto because it is certainly true that the sonnes of the king as hee was ought not to pay but this he did to auoide offence yea also the Clergy is not bouÌd hereunto Esdrae 1. vlt. Wherfore such things do not inferre a consequence Neither yet maketh that against vs where it is sayd that the king our soueraigne Lord maister can not abdicate from himselfe this right especially for that he was sworne thereunto at the time of his coronation c. for it is aunswered that he may wel abdicate the same And howe doth he abdicate the same from hymselfe which be geueth and bestoweth to God the Church The land is the Lords And doubtles to geue is nothing els but to tender to God and the church their owne for then by that reason the gift giueÌ to the church by CoÌstantine is naught and nothing woorth which is false and this is proued xvi dist ca. Const. Wherby it appeareth that an Emperour and king may alienate things of the empire ff de legatis i. l. apud Iulianum § vlt. nor yet heereby the Empire or kingdome is damaged for that the thing returneth to the pristinat state ff de pactis l. vnus § pactus 35. dist ab exordio Furthermore by this reason propounded all the kings of France which euer were and especially blessed Ludouike shuld be spotted for if that were true as God forbid then al they were persured and died in mortal sinne which is to too absurde Last of all it hurteth not where it is sayd that such things are inprescriptible It is true in deede they cannot of subiects or otherwise then of the Church be prescribed but in this cause we talke not of subiects Also seeing they may be alieuated they may be prescribed especially the kinges thus consenting who confirmed the same so long a time which excludeth all right both fiscal and ecclesiastical The prelates therefore al with one consent agreeth affirmeth to the same as a verity to be maintained and defended Beseeching the kings maiestie their Lorde both for hys soule health and peace of the Church to maintaine the same and keeping the liberties of the Church Desiring hym to consider what commoditie daily he receiueth by the Churche and that hys Churche neuer failed him yet when hee had neede of the laitie shewing the daungers and examples of them who did to the contrary Further hee beseeched hys highnesse to way howe entierly hys Lord the Pope doeth and hath loued his person and realme Affirming that neuer any placed in the seat of Peter loued better his realme then he doth Alledging the text of Eccl. 6. where it is sayd Stande in the multitude of the Priests and beleeue them with thy heart After this in the sayd Session The foresayde Byshop of Eduen prolocutour inferred many things beside answered particularly to the articles aboue specified and exhibited by the Lord Peter in wryting to the king and parliament Which because they touch more the subtiltie of the law and stiles of the courtes then are necessary to this our history and because we would not burdeÌ the volume with all conteining no great profite in them we haue heere of purpose for breuities sake omitted them passing to the next sitting which was the next friday next after following the same as ensueth The next Friday after thys the Prelates assembled at Uicenas before the Kyng to heare theyr answere where the foresaid Lorde Peter of Lugner being prolocutour for the king spake on this wise taking for hys theame I am peace vnto you do not feare c. which he prosecuted monished that they shoulde not be troubled in any thyng that there had bene spoken For that the intent and minde of the soueraigne Lorde their king was to keepe the rites of the Church and Prelates which they had by law and by good and reasonable custome Where betweene the first and second conclusion he went about to prooue that the cognition of ciuill causes ought not to appertaine to the Church For that such things were temporal and ought to pertaine to the temporaltie as spirituall things to the spiritualtie And besides his other reasons hee alleaged the 86 dist declaring for a truth that for this intent first the clarks crowns were shauen in signe that they shuld be free froÌ all worldlinesse and forsake
shall reuoke solemnly and publikely the sayde articles and shall for euer abiure the bookes wherein the foresayde articles be contained so that they may be vtterly abolished out from the eyes of the faithfull the same to be apprehended and imprisoned all appellation set apart the help also of the secular arme being called thereunto if nede shall require c. These were the contentes of this mighty fierce bull of Pope Alexander Against the whych bull on the other side Iohn Husse iustly complaining excepteth againe and obiecteth manye things as appeareth in his boke intituled De Ecclesia cap. 18. Where he declareth thys mandate of the pope to stande directly against the doings and sayings both of Christ and of his Apostles Considering how Christ himself preached to the people both in the sea in the desert in fields in houses in synagoges in villages and the Apostles also in all places did the same the Lord mightely working in them He declared moreouer the said mandate or bul of the pope to redound vnto the great detriment of the church in binding the word of God that it might not haue his free passage Also the same to be preiudicial vnto chappels newly erected for the word of God to be preached in them Wherfore sayeth he from thys commaundement or mandate of Pope Alexander I did appeale vnto the sayd Alexander being better informed and aduised And as I was persecuting my appeale the Lord Pope sayth Iohn Husse immediately died Then the Archbishop of Suinco aforesayde to whome this present bul was directed wheÌ he saw the proces buls and mandates of the bishop of Rome to be thus coÌtemned of Iohn Husse and hys fellows neyther hauing any hope of redresse in winceslaus the king which semed to neglect the matter went out of hys countrey into Hungarie to complaine vnto Sigismonde kyng of Hungarie and brother to the sayd Winceslaus But this quarelling Archbyshop whether before as the Bohemians say or after as Syluius sayeth that he had spoken with Sigismond immediatly there by the iust iudgement of God died in HuÌgary as the story saith for sorrow Wherby a little more liberty and quiet was geuen by the Lord vnto hys Gospel newly beginning to take rote among the Bohemians Albeit this tranquility there did not long continue without trouble and persecution neither coulde it in those furious daies and raigne of Antichrist For after this Alexander aforesayde succeeded Pope Iohn 23. Who likewise playing hys parte in this tragedy bent all his might and maine to disturbe the Bohemians as more heereafter Christ willing shal be declared in further processe of our history comming to the yere of our Lord. 1413. Thus the poore Christians as ye see like to the seely Israelites vnder the tyraÌny of Pharao were infested and oppressed in euery place but especially heere in England and that so much the more here because that the king not like to Winceslaus went ful and whole wyth the pope and his prelates against the Gospellers By reason wherof the kingdome of the Pope and hys members here in this realme began to be so strong that none durst stirre or once mute agaynst them The Byshops hauing the king so full on their side armed moreouer wyth lawes statutes punishments imprisonments sword fire and fagot raigned and ruled as they listed as kings and princes wythin theÌselues So strong were they of power that no humaine force was able to stande against them so exalted in pride and puft vp in glory that they thought all things to be subiect to their reuerent maiesties What so euer they set foorth or decreed it must of all men be receyued and obeyed And such was their superstitious blindnesse and curious vanitie that whatsoeuer toy came once in their fantasye it was straightwayes determined and stablished for a lawe of all men to be obserued were it neuer so friuolous or superstitious As wel appeareth by Thomas Arundell Archb. of Cant. and other who hauing now a litle laisure from slaying and killing the innoceÌt people Martyrs and Confessors of the Lord hauing nowe brought their enemies as they thought vnder feete began to set vp themselues and to inuent newe customes as the guise is of the Popes church euer to intrude into the church of God some ceremony or custome of their owne making whereby the Churche of Christ hath bene hitherto exceedingly pestred So likewise this Thom. Arundel thinking the church yet not sufficiently stuffed with ceremonies and vaine traditions of men bringeth in a new found gaud commonly called the tolling of Aues in honour of our Ladye wyth certaine Aues to be saide and daies of pardon to be geuen for the same For the ratification wherof vnder the pretence of the kings request he directed his mandate to the Byshop of London well stuffed wyth woordes of I dolatry as by the reading thereof may appeare in forme of termes as followeth * A mandate of Tho. Arundel directed to the Bishop of London to warne men to say certayne prayers at the tolling of the Aues or ringing of Curphew THomas c. To the right reuerend our brother the Lorde Robert by the grace of God bishoppe of London greeting c. While we lift our eyes rounde about vs and beholde attentiuely with circumspect consideration how the most high woorde that was in the beginning with God chose to him an holy and immaculate virgin of the kingly stocke in whose wombe he tooke true flesh by inspirall inspiration that the mercifull goodnesse of the sonne of God that was vncreate might abolish the sentence of condemnation which all the posterity of mankind that was created had by sinne incurred Amongst other labours in the vine of the Lorde of Sabaoth we song to God our sauiour with great ioy in him carefully thinking that though all the people of the Christian religion did extol with voices of praises so worthy a virgin by whoÌ we receiued the beginnings of our redemptioÌ by whom the holy day first shined to vs which gaue vs hope of saluation And although all the same people were drawen to reuereÌce her which being a happy virgin coÌceiued the sonne of God the king of heauen the redemer and sauiour of all nations ministring light to the people that were miserably drowned in the darkenesse of death We truely as the seruaunts of her owne inheritance and such as are wrytten of to be of her peculiar dower as we are by euery mans confession acknowledged to be we I say ought more watchfully then any others to shewe the endeuours of our deuotion in praising her Who being hetherto mercifull to vs yea being euen cowardes would that our power being as it were spred abroad euery where through all the coastes of the world shoulde with a victorious arme feare all foreine nations That our power being on all sides so defended with the buckler of her protection did subdue vnto our victorious standards and made subiect
Christ the sonne of God came not to be ministred vnto but to minister to serue how then can his vicar haue any dominion or be called Lord as you Panormitane will affirme forsomuch as the disciple is not aboue his maister nor the seruaunt aboue his Lord. And the Lord himselfe saith be yee not called maisters for so much as your only maister is Christ and he which is the greatest among you shal be your seruant Panormitane being somewhat disquieted with this aunswere the councell brake vp and departed The next day there was a generall congregation and they returned all againe vnto the chapter house after dinner whereas the Archbishop of Lyons the Kings Orator being required to speake his minde after he had by diuers and sundry reasons proued Eugenius to be an hereticke he bitterly complained detesting the negligence and ignauie of those that had proferred such a man vnto the papacie and so moued all their harts which were present that they altogether with him did bewaile the calamities of the vniuersall Church Then the Byshop of Burgen the Ambassadour of Spaine diuided the conclusions into two parts some he called generall othersome personall disputing very excellently as touching the three first coÌclusions affirming the he did in no point doubt of them but only that the additioÌ which made mention of the faith seemed to be doubtfull vnto him But vpon this point he staied much to proue that the Councell was aboue the Pope The which after he had sufficiently proued both by Gods law and mans lawe he taught it also by Phisicall reason alledging Aristotle for witnesse He said that in euery well ordered kingdome it ought specially to be desired that the whole realme should be of more authoritie then the King which if it happened contrary it were not to be called a kingdome but a tirannie so likewise doth he thinke of the Church that it ought to be of more authoritie then the Prince thereof that is to say the Pope The which his Oration he vttered so eloquently learnedly and truly that all men depended vpon him and desired rather to haue him continue his Oration then to haue an end thereof But wheÌ as he entred into the other coÌclusions he semed to haue forgotteÌ himself to be no more the same maÌ that he was for neither was there the same eloqueÌce in his wordes neither grauitie in Oration or cherefulnes of countenance so that if he could haue sene himselfe he would peradueÌture greatly haue marueiled at himselfe Euery man might wel see perceiue theÌ the power force of the truth which ministred copy of matter vnto him so long as hee spake in the defeÌce therof But wheÌ as he begaÌ once to speak against hir she tooke away eueÌ his naturall eloquence froÌ him Notwithstanding Panormitane and the Bishop of Burgen shewed this example of modesty that albeit they would not confesse or grant the last coÌclusions to be verities of faith yet they would not that any maÌ should folow or leane vnto their opinioÌ which wer but meane diuines but rather vnto the opinions of the Diuines But the king of Aragons Amner being a subtill crafty man did not directly dispute vpoÌ the conclusions but picking out here and there certaine argumeÌts sought to let and hinder the Councell Against whome an Abbot of Scotland a man of an excellent wit disputed very much and Thomas de Corcellis a famous Diuine alledged much against him out of the Decrees of the sacred Councell and with a certaine modest shamefastnes alwaies beholding the ground did very largely dispute in the defence of the conclusions But now to auoide tediousnes I will only proceed to declare arguments wherby the conclusions were ratified and confirmed not minding to intreate of th v. last coÌclusions which coÌcerne the person of Eugenius but only vpoÌ the three first whereunto I wil adioine certaine probable argumeÌts gathered out of the disputation of the fathers In the first coÌclusion is the greatest force and first to be discussed touching the which two things are to be required examined The one whether the generall Councel haue authoritie ouer the Pope The other whether the Catholike faith commaundeth it to be beleued As touching that the Pope is subiect to the generall Councell it is excellently well proued by the reason before alledged by the Bishop of Burgen For the Pope is in the Church as a king in his kingdome and for a king to be of more authority then his kingdome it were too absurd Ergo neither ought the pope to be aboue the Church For like as oftentimes Kings which do wickedly gouerne the coÌmon wealth exercise cruelty are depriued of their kingdome eueÌ so it is not to be doubted but that the Bishops of Rome may be deposed by the Church that is to say by the generall Councels Neither do I heere in allow them which attribute so ample and large authoritie vnto kings that they will not haue them bound vnder any lawes For such as so do say be but flatterers which do talke otherwise theÌ they think For albeit that they do say that the moderation of the law is alway in the Princes power that do I thus vnderstaÌd that when as reason shall perswade he ought to digresse from the rigour of the law for hee is called a King which careth and prouideth for the common wealth taketh pleasure in the commoditie and profite of the subiectes and in all his doings hath respect to the coÌmoditie of those ouer whom he ruleth which if he do not he is not to be counted a King but a tyraunt whose propertie it is onely to seeke his owne profit for in this point a King differeth from a tyraunt that the one seeketh the commoditie and profit of those whom he ruleth and the other only his owne The which to make more manifest the cause is also to be alledged wherefore Kings were ordeined At the beginning as Cicero in his Offices sayth it is certaine that there was a certaine time when as the people liued without kings But afterward when lands and possessioÌs began to be deuided according to the custome of euery natioÌ then were kings ordeined for no other cause but only to exercise iustice For when as at the beginning the common people were oppressed by rich mighty men they ran by and by to some good and vertuous man which should defend the poore froÌ iniurie ordeine lawes whereby the rich and poore might dwell together But when as yet vnder the rule of Kings the poore were oftentimes oppressed lawes were ordeined and instituted the which should iudge neither for hatred nor fauour and geue lyke eare vnto the poore as vnto the riche whereby we do vnderstand and know not only the people but also the King to be subiect to the lawes For if we do see a King to contemne and despise the lawes violently rob and
shoulde not exclude sinne but so to grant it that by the authoritie of our Lord Iesus Christ and of his true spouse the Church it may be lawfull profitable healthfull vnto those which worthely receiue the same Also as touching that which was spoken by the said Bohemians of the punishing of offences that it is in Scriptures how that God ofteÌtimes stirreth vp the harts of priuate persons to the correction punishing of sinnes and so it should seeme lawfull vnto the inferiours to correct and punish their superiours they answered alledging the text of S. Augustin in the xxiij decree He that striketh wicked men in that they are wicked hath cause of death against them is the minister of God but he which without any publike administratioÌ or office murdereth or maimeth any wicked theefe sacrilegious adulterous or periured person or any other offender shall be iudged as an homicide and so much the more sharply in that he feared not to abuse vsurpe the power not graunted him of God and truly this City woulde take it much more greuously if any priuate man should attempt to punish an offeÌder set vp a gallowes in the streate and there hang him then if one man should kill another in brawle or quarell They alledged also other textes of S. Ambrose S. Hierome agreeable to yâ same They said that no maÌ doubteth that the law of God is duly holily appointed and therein is simply writteÌ thou shalt not steale And notwtstanding by the commandement of God the childreÌ of Israell caried away the goods of the Egyptians which they had borowed of theÌ Also in the same law it is plainely writteÌ thou shalt do no murther Wherupon S. Austen in his first booke De Ciuitate Dei proueth that it is not lawful for any maÌ to kill himselfe and wheÌ as he maketh example of Sampson he answereth with these words when as God commandeth doth affirme himselfe to command wythout any doubt who is he that will call obedience sinne or who will accuse the obedience to God Here in this proposition you haue the words of S. Austen for an answer But let euery man well foresee if God do commaund or that he do intimate the commandemeÌt without any circumstances and let him proue the spirites whether they be of God But in suche cases there are no lawes to be geuen neither are they much to be talked of for therby there should easely occasioÌ rise to make seditioÌ for the inferiours to rise against the superiours For wheÌ any man had stollen any thing or killed any maÌ he would say that he was moued thereunto by the spirite of God but without manifest proofe therof he should be punished Againe they sayd that there were certaine cases wherein the Laity had power ouer the Clergy It was answered that there were certaine cases in the law wherein the Laity hath power ouer the Cleargy and oftentimes ouer Cardinals For if the Pope being dead the Cardinals would not enter that CoÌclaue to elect a new Pope the king prince or other Lord or secular power may compel them but in these cases he is now no priuate person but vseth his iurisdiction by the authority of the law The like is to be vnderstand of all other cases expressed in the law They said further that no common law hath any right or iustice except Gods law do allow the same It was answered that no common law hath right or iustice if it be against the law of God for because the law of God is the rule of all other lawes But there is great cuÌning and knowledge in applieng the rule to that which is made by the rule for oftentimes it seemeth that there is diuersitie in the thing made by the rule when there is none in deede but the default is in the applieng because the rule is not duely applied to the thing made by it As touching the Article of preaching the word of God it was moued that oftentimes some Prelates thorough their owne enuie and malice without any reasonable cause do inhibite a good and meete Preacher that preacheth Catholickely and well Aunswer was made how that they vnderstood well inough that the abuse of certaine Prelates which did inordinately behaue themselues gaue a great occasion of those troubles Also that they neuer heard of any such coÌplaints in those parties but that the Prelates do fauour good preachers and stirre them vp to preach by intreaty fauour promotioÌ In al such cases there are remedies already prouided by the law for when any maÌ is so prohibited to vse his right he hath remedy to appeale and if he do trust his appeale to be iust he may vse his right all violeÌce both of the spirituall and secular power set apart for the end of the matter shall declare if he had iust cause to appeale Then shal be declared that the superiour hath done euill in prohibiting the pleantiue iustly in doyng and the superiour for his vniust prohibition shal be punished But if he be iustly prohibited and that through his temeritie he do coÌtemne the iust coÌmaundement of his superiour he is worthy to be punished with condigne punishment Where it was moued coÌcerning the third Article whether it were lawfull for the Ecclesiasticall Prelates to exercise in their proper person the actes of secular dominioÌ hereunto it was aunswered that if by this word actes of secular dominion are vnderstand actes whiche a secular Lord may do or exercise then is it to be sayd that a Prelate may lawfully exercise some such actes in his proper person as to sell to paune or pledge to infeofe by maner and forme ordeined by law but there are some actes which it is not lawfull for them to exercise in their proper person but ought to haue afterward a Uicegerent or Proctor to doe the same whereupon there is prohition made in the law in the Rubrike Ne clerus vel Monachus secularibus negotijs se immisceat in alijs rebus It was also moued whether that coactiue power whiche ought to be exercised by a Steward c. be in the handes of an Ecclesiasticall Prelate Whereunto Iohn Polomair auÌswered that this question presupposeth an other wherof there are diuers opinions amoÌgest the Doctours in whose power the dominion of the Church should be and furthermore whether the actioÌs be in the person of the tutor or proctor or if they be not in their person notwithstandyng by the constitutioÌ of any actor or proctor whose exercising of those actions do geue authoritie vnto the actor or proctor they be with other difficulties whereof it is not needefull to speake at this present But for somuch as he was vrged to say his opinion he sayd that to such as had either leysure or pleasure in disputation would argue agaynst him he would be coÌteÌted to geue the choise to
is said Romanam Ecclesiam non a concilio aliquo sed a diuina voce primatum accepisse that the church of Rome tooke not his primacie by any Councell but onely by the voyce of God And this is to be said although it were true that these titles termes were so giuen to the bishop of Rome in the olde time yet how and by whom they were giuen ye sâe Now to trie this matter as ioyning an issue with our aduersaries whether those foresaid titles of soueraigntie were applied in the old tyme of the Primitiue church to the Bishop of Rome as to be called the vicare generall of Christ the hed of the whole church and vniuersall bishop remaineth to be proued Wherunto this in my minde is to be answered that albeit the bishops of Rome of some peraduenture were so called by the names of higher preeminence of that citie of some going about to please them or to craue some helpe at their handes yet that calling 1. First was vsed then but of a few 2. Secondly neither was giuen to many 3. Thirdly was rather giuen then sought for of the most 4. Fourthly was not so giuen that it maketh or can make any generall necessitie of law why euery one is so bound to call them as the bishop of Rome now seeketh to be taken and called and that by necessitie of saluation as the decree of Pope Boniface 8. witnesseth where is said quòd sit de necessitate salutis vt credatur Primatus Ecclesiae Rom. ei subesse That it standeth vpon necessitie of saluation to beleue the Primacie of the church of Rome and to be subiect to the same c. As touching therfore these titles and termes of preheminence aforesaide orderly to set foorth and declare what histories of times doe saye in that matter by the grace of Christ. First we will see what be the titles the Bishop of Rome doth take and chalenge to himselfe and what is the meaning of them 2. When the first came in whether in the primitiue time or not and by whom 3. How they were first giuen to the Romane Bishops that is whether of necessary duety or voluntary deuotion whether commonly of the whole or particularly of a few and whether in respect of Peter or in respect of the Citie or els of the worthines of the Bishop which there sat 4. And if the foresayd names were then giuen of certaine Bishops vnto the bishop of Rome whether all the saide names were geuen or but certaine or what they were 5. Or whether they were then receaued of all Byshops of Rome to whoÌ they were giuen or els refused of some 6. And finally whether they ought to haue bene refused beyng giuen or not Touching the discourse of which matters although it appertaine to the profession rather of Diuines then hystoritians and would require a long and large debating yet for so much as both in these diuers other weighty controuersies of Diuinity the knowledge of times and histories must needes helpe Diuines disputing about the same so much as the grace of Christ shall assiste me therein I wil ioyne to the seeking out of truth such helpe as I may And first to begin with the names and titles now claymed and attributed to the sea and Byshop of Rome and what they be is sufficiently declared aboue that is the cheife Preist of the worlde the Prince of the Church Byshop Apostolicall the vniuersall head of the Church the head and Byshop of the vniuersall Church the successor of Peter most holy Pope the vicar of God on earth neither God nor man but a mixt thing betweene both the Patriarche or Metropolitane of the Churche of Rome the Byshop of the first sea etc. Unto the which titles or stile is annexed a triple crowne a triple crosse two crossed keyes a naked sword seauenfold seales in token of the seauenfolde giftes of the holy Ghost he being carried pickbacke vpon mens shoulders after the maner of heathen kynges hauing all the Empire and the Emperour vnder his dominion that it is not conuenient for any terrene Prince to reigne there where he sitteth hauing the plenary fulnes of power as well of temporall things as spirituall things in his handes that all thinges are his and that all such Princes as haue gyuen him any thing haue giuen him but his owne hauing at his will and pleasure to preach indulgencies and the crosse against Christen Princes whatsoeuer And that the Emperour certaine other Princes ought to make to him confession of subiection at their coronation hauing authoritie to depose and that he de facto hath deposed Emperors and the king of France Also to absolue the subiects from their allegeance to their Princes whom kings haue serued for footmen to lead his horse and the Emperour to hold his stirrop that he may and doth geue power to Bishops vpon the bodies of men and hath graunted them to haue prisons without whose authoritie no general Councell hath any force And to whom appellations in all maner of causes may and ought to be made That his decrees be equall with the decrees of Nicen Councel and are to be obserued and taken in no lesse force then if they had bene confirmed with the heauenly voyce of Sainct Peter himselfe ex fra Barth alijs Item that the sayd Byshop of Rome hath the heauenly disposition of thinges and therefore may alter and chaunge the nature of thinges by applying the substance of one thing to an other cap. Quando de transl Epis. tit 7. Item that he can of nothing make something and cause the sentence which before was none to stande in effect and may dispence aboue the lawe and of iniustice make iustice in correcting and chaunging lawes for he hath the fulnes of power And againe dist 40. cap. Si Papa If the Pope doe leade with him innumerable soules ââ flockes into hell yet no man must presume to rebuke his faultes in this worlde Item that it standeth vpon necessitie of saluation to beleeue the Premacie of the sea of Rome and to be subiect to the same c. These thinges thus declared now let vs see whether these names and titles with the forme and maner of this authoritie and regalitie aboue rehearsed were euer attributed of any in the primitiue tyme to the byshop of Rome For al these he doth chalenge and clayme vnto him by old possession from the time of S. Peter And here a question is to be asked of our aduersaries the Papistes whether they will auouch all these aforesaide titles together wyth the whole forme and tenour of regalitie to the same belongyng as is afore touched or not if they wil let them come foorth with their allegations which they neuer haue done yet nor euer shal be able if they will not or can not auouch them all together in maner as is specified then why doth the byshop claime them altogether so stoutly
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 childreÌ 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 demoÌstrations euident my purpose is by the Lordes leaue to take herein some litle paine that as I haue collected a litle before the summe coÌtents 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 coÌtrary 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 propitiatioÌ 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 theÌ 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 iustificatioÌ wherby the merits of Christes PassioÌ 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
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 acceptatioÌ 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 coÌsuÌmation of grace they giue to works our own streÌgth 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 expouÌde 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
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 streÌgth 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 husbaÌd 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 coÌmitted 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 condeÌnation theÌ can there be to theÌ 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 theÌ 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
and condemned by any person or persons let the indifferent Reader iudge simply As touching the decretal epistles which be intituled vnder the name of these foresaide bishops who so well aduiseth them and with iudgement will examine the stile the time the argument the hanging togither of the matter the constitutions in them contained little seruing to anye purpose and nothing seruing for those troublous dayes then present may easely discerne them either in no part to be theirs or much of the same to be clouted and patched by the doings of other which liued in other times speciallye seing al the constitutions in them for the most part tend to the setting vp and to exalt the sea of Rome aboue al other Bishops and churches and to reduce all cames appeals to the said sea of Rome So the epistle of Caius beginnyng with the commendation of the authoritie of his sea endeth after the same tenor willing and coÌmaunding all difficult questions in al prouinces whatsoeuer emerging to be referred to the sea Apostolicall Moreouer the greatest part of the said epistle from this place Quicunque illi sunt ita obcaecati c. to the ende of this periode Quoniam sicut ait B. Apostolus Magnum est pietatis c. is conteyned in the epistle of Leo vnto Leo the Emperour so rightly agreeth in al poynts with the stile of Leo that euideÌt it is the same to be borrowed out of Leo out of the epistle of Caius or to bee patched into the epistle of Caius taken out of Leo. Likewise the epistle of Marcellinus to get more authoritie with the reader is admixed with a great part of S. Paules epistle to the ephesians worde for worde And howe is it like that Marcellinus which died in the 20. yeare of Dioclesian coulde write of consubstantialitie of the diuine persons when that controuersie and terme of Consubstantialitie was not heard of in the Church before Nicene councell which was 23. yeares after him But especially the two epistles of Marcellus bewray themselues so that for the confuting therof needeth no other probation more then onely the reading of the same Such a glorious stile of ambition therein doth appeere as it is easie to be vnderstoode not to proceede either froÌ such an humble Martir or to sauour any thing of the misery of such a time His wordes of hys first epistle written to the brethren of Antioche and alleaged in the popes decrees by Gratianus are these We desire you brethren that ye doe not teach nor conceiue any other thing but as yee haue receiued of the blessed Apostle S. Peter and of other Apostles fathers For of him ye were first of all instructed wherefore you must not forsake your owne father and followe others For hee is the head of the whole Church to whom the Lord sayd Thou art Peter and vpon this rocke I will build my church c. whose seate was first with you in Antioche which afterward by the commaundement of the Lord was traÌslated froÌ thence to Rome of the which church of Rome I am this day placed by the grace of god to be the gouernour FroÌ the which church of Rome neither ought you to separate your selues seeing to the same church all maner causes ecclesiasticall being of any importance Gods grace so disposing are commonded to be referred by the same to be ordered regularly from whence they tooke their first beginning c. And followeth consequently vpon the same And if your Church of Antioche which was once the 1. wil now yeld her self vnto the sea of Rome ther is no other Church els which will not subiect it selfe to our dominion to whom all other Byshops who so euer listeth and as they must needes do according to the decrees of the the Apostles and of their successors ought to flee vnto as to their head and must appeale to the same there to haue their redresse and their protection from whence they tooke their first instruction and consecration c. Whether this be like matter to proceed from the spirit of Marcellus that blessed martyr in those so dreadfull dayes I say no more but onely desire thee geÌtle reader to iudge In hys second Epistle moreouer the sayd Marcellus writing to Maxentius the bloudy tyraunt first reprehendeth him for his crueltie sharpely admonishing him howe what to do to learne and seeke the true religion of God to mayntayne hys Churche to honor and reuerence the Priestes of God and specially exhorteth him to charitie and that he would cease from persecution c. All this is possible and like to be true but now marke good reader what blanched stuffe here followed withall as where hee alledging the statutes and sanctions of hys predecessors declareth and discusseth that no byshop nor minister ought to be persecuted or depriued of hys goodes And if they be then ought the to haue their possessions and places againe restored by the law before they were bound by the law to aunswere to their accusations layd in agaynst theÌ And so after that in conuenient tyme to be called to a councell The which councell notwithstanding without the authoritie of the holy sea cannot proceede regularly albeit it remayne in hys power to assemble certayne Byshops together Neyther can he regularly condemne any Byshop appealing to this hys Apostolicall sea before the sentence diffinite do proceede from the foresayd sea c. And it followeth after and therefore sayth he let no Byshop of what crime soeuer he be attached come to hys accusation or be heard but in hys owne ordinary Synode at hys conuenient time the regular and Apostolicalll authoritie beyng ioyned withall Moreouer in the sayd Epistle writing to Maxentius hee decreeth that no lay men or any suspected Byshop ought to accuse Prelates of the Church so that if they be either laye men or men of euill conuersation or proued manyfest enimies or incensed with anye hatred their accusations against any Byshops ought not to stande Wyth other such matters moe concerning the disposition of iudiciall court Which matter if Pope Gregory the seuenth had written to Henrye the third Emperour or if Pope Alexander the third had written to the Emperour Predericus the first it might haue stand with some reason and opportunity of time But nowe for Marcellus to write these decrees in such persecution of the Churche to Maxentius the Heathen and most cruell Emperour howe vnlyke it is to bee true and howe it serued then to purpose the Reader may soone discerne And yet these be the epistles and constitutions decretal whereby vnder the pretensed title of the fathers al churches of late time al ecclesiastical causes haue beene yet are in this realme of england to this day gouerned directed and disposed The like discussion examination I might also make of the other epistles that followe of Eusebius and Miltiades which al tende to the same scope
cuppe vnto the king chanced in the middle of the floure to stumble with one foote helping and recouering himselfe with the other saying in these wordes Thus one brother as ye see helpeth an other These wordes being thus spokeÌ in the hearing of the king so moued his mind that forthwith he commaunded the false accuser of his brother to be had out to execution Whose iust recompence I would wish to be a warning to all men what it is to sowe discorde betwixt brother and brother King Ethelstane besides his vij yeares lamentation for this acte builded the two Monasteries of Midletone and of Michelenes for hys brothers sake or as the stories say for his soule Whereby it may appeare what was the cause most speciall in those daies of building monasteries to wit for releasing the sinnes both of them departed and them aliue which cause howe it standeth wyth the grace and veritie of Christes Gospell and of his passion let the Christen reader trie examine with himselfe This cruell fact of the king towarde Edwyne caused him afterwarde to be more tender and careful toward his other brethren and sisters left in his handes vnmarried Which sisters as is partly in the Chapter before declared he richly bestowed in great mariages As one to the king of NorthumberlaÌd Sithericus an other he gaue to Lewes King of Aquitania the thirde to Henricus Duke of Almaine for hys sonne Otho who was the first Emperour of the Germanes Whereby it is to be vnderstand that the Empire at this time began first to be translated from Fraunce where it remained about C. yeares and halfe vnto Germanie where it hath euer since continued The fourth of his sisters being a virgine of singulare benty Hugo the French king required to be geuen vnto him sending to King Ethelstane pretious and sumptuous presents such as were not before seene in England Among the which presents gifts besides the rare odours of sondry fauours fine spices and besides the precious costly gemmes namely of Smaradges of most redoleÌt grene besides also many and great coursers and palfries richly trapped especially of one iewell as wryters make inention which was a certaine vessell finely and subtilly made of the precious stone Onichinus so radiantly wrought that in it appeared the liuely corn growing and mens images walking c. Ouer and besides was sent also the sworde of Constantine the great with the name of the possessor wrytten in golden letters where in the hast of the same al beateÌ in gold was one of the yron nailes wherwith our Sauiour on the crosse was nailed Of the veritie whereof I am not disposed at thys present muche to say what I suspect but that this in the Ecclesiasticall storie of Eusebius is euideÌt That two of the foresaid nailes of Christ was speÌt on the bridle of Constantine the 3. he cast into the Sea in a raging tempest Wherfore if Christ were nailed with 4. nailes perhappes this naile might be one If he were nailed but with iij. I see not how this storie can stand with other stories neither howe this fourth naile can stand with truthe Among the rest moreouer was the speare as is reported wherwith the side of our Sauiour was opened which also the sayd ConstaÌtine was woÌt to cary in the field against his enemies with a portion likewise of the holy crosse inclosed in Cristall Also a part of the crowne of thorne in like maner inclosed c. Of the whych Reliques part was geuen to Winchester part to the Church of Malmesbury where king Ethelstane was buried As this King was indued and enlarged by the gift of God the serter vp disposer of all kings with great victories of worldly renowne hauing vnder hys subiection both the Scottes and Britons and the whole Monarchie of the land So he deuised diuers good and holesom lawes for the gouernment of the same as wel concerning the state of the orders Ecclesiasticall as also of the secular or lay people Whereby it is to be vnderstaÌd that the vsurped power of the bishop of Rome did not then extend it selfe so largely nor so proudly to derogate froÌ the authority of kings princes but that euery one in his owne dominion had vnder God and not vnder the Pope the doing of all matters within the same his dominion contained whether they were causes teÌporal or spiritual As by the decrees and constitutions of this king also of other as well before him as after him may euidently be testified as where hee among other lawes thus ordeineth âouching the bishop in wordes as folowe Episcopo iure pertinet omnem rectitudinem promouere Dei videlicet ac seculi In primis debet omnem ordinatum instruere quid ei âit agendum iure quid hominibus secularibus iudicare debeant Debet etiam sedulò pacem concordiam operari cum seculi iudicibus qui rectum velle diligunt in compellationum allegationem edocere ne quis alij perperam agat in iureiurando vel ordalio Nec pati debet aliquam circumuentionem iniustae mensurae vel iniusti ponderis Sed conuenit vt per consilium testimoniuÌ eius omne legis rectum burgi mensura omne pondus sit secundum ditionem eius institutum valde rectuÌ ne quis proximum suum seducat pro quo decidat in peccatum Et semper debet Christianis prouidere contra omnia quae praedicta sunt ideo debet se de pluribus intromittere vt sciat quomodo grex agat quem ad Dei manum custodire suscepit ne diabolus cum dilaniet nec malum aliquod superseminet Nunquam enim erit populo benè consultum nec dignè Deo conuersabitur vbi lucrum impium magis falsum diligitur Ideo debent omnes amici Dei quod iniquum est eneruare quod iustum est eleuare nec pati vt propter falsum pecuniae questum homines se forisfaciant erga verè sapientem Deum cui displicet omnis iniustitia Christianis autem omnibus necessarium est vt rectum diligant iniqua condemnent faltem sacris ordinibus euecti iustum semper erigant praua deponant Hinc debent Episcopi cum iudicibus iudicia dictitare interesse ne permittant si possint vt illinc aliqua prauitatuÌ gramina pullulent Et sacerdotibus pertinet in suo Dioecesi vt ad rectum sedulò quemcumque muent nec patiantur si possint vt Christianus aliquis alij noceat non potens impotenti non summus infirmo non praelatis subditis non Dominus hominibus suis seruis aut liberis Et secundum ditionem per mensuram suam conuenit per rectum vt necessaria serui operentur super omnem scyram cui praeest Et rectum est vt non sit aliqua mensurabilis virga longioâ quà m alia sed per
departure began to be knowne and noysed abroad the kinges officers came to Canterbury to season vppon hys goodes in the kinges behalfe But as it chanced the night before their comming Becket being returned and founde at home they did not proceede in their purpose Upon this the Archbishop vnderstanding the kyng sore bent agaynst hym and the seas not to serue hym made hast to the court lying then at woodstock Where the king receaued him after a certayne maner but nothing so familiarly as he was wont taunting him gestingly merily as though one realme were not able to hold them both Becket although he was permitted to go and come at his pleasure to the court yet could not obtaine the fauour that he would perceiuing both in himselfe and confessing no lesse to other how the matter would fall out so that eyther he should be coÌstrayned to geue ouer with shame or stoutly stand to that which he had so holdly taken in hand The Archbishop of Yorke in the meane time going betweene the kyng and the Archbish. laboured to make a peace loue betweene them but the King in no case would be reconciled vnlesse the other would subscribe to his lawes So the while neyther the K. would otherwise agree nor yet the archb in any wise would subscribe there was a foule discorde Where the fault was let the reader here iudge betwene theÌ both The K. for his regall authoritie thought it much that any subiect of hys should stand agaynst him The Archb. agayne bearing himselfe bold vppon the authoritie especially vpon the letters of the P. lately writteÌ to him thought hym strong inough agaynst the king all hys realme Againe such was his quarell for the maintenance of liberties and glory of the Church that he could lacke no setters on fauourers in that behalfe in so swete a cause amongest the clergy Wherfore the Archb. trusting to these thinges would geue no place but by vertue of his Apostolike authoritie gaue censure vpon these lawes and constitutions of the king condemning some other some approuing for good and catholicke as is before declared Besides this there came also to the K. Rotrodus Archbishop of Rotomage sent from the Pope to make peace betweene the K. and Canterbury Whereunto the king was well content so that the Pope would agree to ratifie hys ordinances But wheÌ that could in no wise be obtayned at the Popes handes then the king beyng stopped and frustrate of hys purpose by reason of Beckets Apostolike legacie being Legatus a Latere thought good to send vp to the pope and so dyd to obtayne of hym that the same authoritie of the Apostolike Legacy might be conferd to an other after his appointment which was the Archbishop of Yorke But the pope denied Notwithstanding at the request of the kings Clergy the Pope was content that the king should be Legate hymselfe whereat the kyng tooke great indignation as Houeden writeth so that he sent the Pope hys letters agayne Here the Pope was perplexed on both sides If he should haue denied the kyng that was to hote for him For the Pope vseth always to hold in with kings howsoeuer the world speedeth Agayne if he should haue forsaken such a churchly chaplen the cause being so sweete and so gainefull that should haue bene agaynst himselfe what did he theÌ Here now commeth in the old practise of popish prelacy to play with both hands priuily he coÌspireth with the one and openly dissembleth with the other First he granted to the kings ambassadors their request to haue the Legate remooued and to place in that office the Archbishop of Yorke after his owne contentation and yet notwithstanding to tender the cause of Tho. Becket he addeth this promise withall that the sayd Becket should receiue no harme or damage therby Thus the Pope craftily conneying the matter betwene them both glad to further the Archbishop for his owne aduantage and yet lothe to deny the king for displeasure writeth to the king openly and also secretly directeth another letter to Becket the contents wherof here follow Alexander the Pope to Thomas Archb. of Caunterbury ALthough we condescending to the kings request haue grauÌted the gifte of our legacie after his minde from you yet let not your minde therby be discomforted nor brought into sighes of dispaire For before that we had graunted that or gaue oure consent thereunto the kings ambassadours firmely promised in the word of trueth ready also to be sworne vpon the same if I would haue so required that their letters also which he had obtained should not be deliuered to the Archbishop of York without our knowledge and consent therein This is certaine and so perswade your self boldly without any scruple doubt or mistrust that it was neuer my minde or purpose nor euer shal be God willing to subdue you or your Church vnder the obedience of any person to be subiect saue onely to the Bishop of Rome And therfore we warne you and charge you that if you shall perceiue the king to deliuer these foresaide letters which we trust he will not attempt without our knowledge to doe forthwith by some trustie messenger or by your letters you will geue vs knowledge therof wherby we may prouide vpoÌ the same both for your person your Churche and also your citie committed to you to be clerely exempt by our authoritie Apostolicall from all power iurisdiction of any legacie Upon these letters and such other as is sayd before Becket seemed to take all his boldnesse to be so stoute and sturdy against his Prince as he was The Pope beside these sent secretly this Chaplaine of hys and directed an other letter also vnto the king granting and permitting at his request to make the Archbishop of Yorke Legate Apostolicall The king after he had receiued his letters sent from the Pope beganne to put more strength to his purposed procedings against the Archbishop first beginning wyth the inferiors of the clergy such as were offenders agaynst his lawes as fellons robbers quarellers breakers of peace and especially such as had committed homicide and murders wherof more then an hundred at that time were prooued vpon the clergy as witnesseth Guliel NeuburgeÌsis in his booke de gestis Anglorum lib. 2. cap. 16 vrging and coÌstraining them to be arreigned after the order of the lawe temporall and iustice to be ministred to them according to their deserts as first to be depriued and so to be committed to the secular hands This seemed to Becket to derogate froÌ the liberties of holy church that the secular power should passe in causes criminall or sit in iudgemeÌt against any ecclesiasticall person This law the roisters then of the clergy had picked and forged out of Anacletus Euaristus by whole falsly alleaged and pretensed authoritie they haue deduced this their constitution from the Apostles which geueth immunity to all ecclesiasticall persons to be free from
beggers against one yeââ Why procurest thou men to yeue thee their almes and sayest it is so needefull and thou wilt not thy selfe wynne thee that mede 22. Why wilt not thou beg for poore bedred men that benâ poorer then any of youe sect that liggen and mow not goe about to helpe himselfes sith we be all brethren in God that bretherhed passeth any other that ye or any maÌ coulde make and where most neede were there were most perfection either els ye hold them not your pure brethren but worse but then ye be vnperfite in your begging Why make ye so many maysters among you sithe it is agaynst the teaching of Christ and his Apostle 23. Whos 's bene all your rich courtes that ye han and all your rich inells sith ye seyne that ye han nought ne in properue in common If ye sayne they bene the popes why gether ye then of poore men and Lords so much out of the kinges hand to make your pope riche And sithe ye sayne that it is great perfection to haue nought in proper ne in commen why be ye so fast about to make the Pope that is your father rich and put on him imperfection sithen ye sayne that your goodes bene all hys and he should by reason be the most perfite man it seemeth openlich that ye ben cursed children so to sclaunder your father and make hym imperfect And if ye sayne that the goodes be yours then do ye ayenst your rule and if it be not ayenst your rule theÌ might ye haue both plough and cart and labour as other good men done and not so to beg by losengery and idle as ye done If ye say that it is more perfection to beg them to trauell or worch with your hand why preach ye not openly and teach all men to doe so sithe it is the best most perfite life to the helpe of their soules as ye make children to beg that might haue bene riche heyres 23. Why make ye not your festes to poore men and yeueth hem yeftes as ye done to the rich sith poore men han more nede then the rich What betokeneth that ye go tweyne and tweyne together If ye be out of charitie ye accord not in soule Why beg ye and take salaries thereto more then other priestes sith he that most taketh most charge hath 24. Why hold ye not S. Frauncis rule and his testameÌt sith Frauncis sayth that God shewed him this liuing and this rule and certes if it were Gods will the Pope might not fordoe it or els Frauncis was a lyer that sayd on this wise And but this testament that he made accorde with Gods will or els erred he is a lyer that were out of charitie and as the law sayth he is cursed that letteth the rightfull last will of a dead man And this testament is the last will of Frances that is a dead man it seemeth therefore that all his Freres bene cursed 25. Why will ye not touch no coyned mony with the crosse ne with the kings hed as ye done other iuels both of gold and siluer Certes if ye despise the Crosse or the kinges hâd then ye be worthy to be despised of God and the king and sith ye will receiue mony in your harts and not with your handes and it seemeth that ye holde more holines in your hands than in your hartes and then be false to God 26. Why haue ye exempt you from our kinges lawes and visiting of our byshops more then other Christen men that liuen in this realm if ye be not gilty of traitory to our realme or trespassors to our Bishops But ye will haue the kinges lawes for the trespasse do to you and ye wyll haue power of other Byshops more then other priestes and also haue leaue to prison your brethren as Lordes in your courtes more then other folkes hauâ that bene the kinges liege men 27. Why shall some sect of you Freres pay eche a yeare a certayne to her generall prouinciall or minister or els to her souereignes but if he steale a certayne number of children as some men sayne and certayne if this bene sothe then ye be constreââed vpon certayne payne to do theft agaynst Gods commaundement Non furtum facies 28. Why be ye so hardy to graunt by letters of fraternitie to men and women that they shall haue part and merite of all your good dedes and ye witen neuer whether God be apayd with your dedes because of your sinne Also ye witten neuer whether that man or woman be in state to be saued or damned then shall he haue no merite in heuyn for hys owne dedes ne for none other mans And all were it so that he should haue part of your good dedes yet shuld he haue no more then God woulde geue him after that he were worthy and so mich shal ech man haue of Gods yeft without your limitation But if ye will say that ye bene Gods fellowes and that he may not doe without your assent then be ye blasphemers to God 29. What betokeneth that ye haue ordeyned that wheÌ such one as ye haue made your brother or sister and hath a letter of your scale that letter mought be brought in your holy chapter and there be rad or els ye will not praye for him And but ye willen pray especially for all other that were not made your brethren or sistren then were ye not in right charitie for that ought to be commen and namely in Ghostly thinges 30. Frere what charitie is this to ouercharge the people by mighty begging vnder color of preaching or praying or masses singing sith holy write biddeth not thus but euen the contrary for all such ghostly dedes shuld be done freely as God yeueth them freely 31. Frere what charitie is this to beguile children or they commen to discretion and bynde hym to your orders that byn not grounded in Gods law against her frendes will sithen by this folly bent many Apostataes both in wil and dede and many bene Apostataes in her will during al her lyfe that would gladly be discharged if they wist how and so many bene Apostataes that shoulden in other states haue byn true men 32. Frere what charitie is this to make so many Freres in euery country to the charge of the people sith persons vicares alone ye secular priests alone ye monkes Chanons alone with bishops aboue them were inough to the church to doe priestes office And to adde moe then inough is a foule error and great charge to the people and this openly agaynst Gods will that ordayned all thinges to be done in weight number and measure and Christ himselfe was apayd with 12. Apostles and a few disciples to preach and doe priestes office to all the whole worlde then was it better do then is now at this tyme by a thousand dele and right so as foure fingers with
not dissemble this hys mischieuous fact nor content himselfe therewith but that he would deuise and practise yet an other For by reason of those sclaunders whiche a little before I touched of the death and slaughter of hys wife Iola he incited Iohn Brennus his father in laws to make warre agaynst hym who caused the subiectes of his Empire to withdraw from him their allegeance as also the inhabitants of Picenum inhabitantes of Lumberdy And thus ioyning themselues together craued farther ayd of the Frenche king whereby they made a great power That done they deuided theyr host in two armies inuading with the one the Empire with the other the proper territories and ditions belonging in the inheritaunce of Fredericke Iohn Brennus and Pandolphe Sauellanus leading the one as Generals into Campania and the kingdome of Naples and the other with Iohn Columna Cardinals his Legat and that Thomas before conuicted of treason being his Liefetenantes he sendeth into Picenum Of this treason of the Pope agaynst Fredericus both also Mat. Paris make mention during hys warres in Asia Who sayth he purposed to haue deposed him and to haue placed alium quem libet filium pacis obedientiae loco eius subrogare that is any other he cared not whom so that he were the childe of peace and obedience in hys steede And for the more certaintie thereof the said Mat. Paris pag. 71. repeateth the letter which a certayne Earle of Siria wrote vnto him concerning the same which letter here vnder insueth word for word To the high and mighty Prince Fredericus by the grace of God Emperour of Rome and euer Augustus and most puissant king of Sicilia Thomas Earle of Actran his faythfull and trusty subiect in all thing humble salutation After your departure most excellent Prince Gregory the Byshop of Rome publique enemy to your magnificeÌce gathering together a great power host of men By Iohannes Brennius late king of Ierusalem and other stout captaynes whome he hath made generals of the same hys host As a foreigne enemy inuading your dominions and possessions of your highnes subiectes agaynst the lawe of Christianitie hath purposed and determined to vanquish and subdue you with the materiall or temporall sworde whome he cannot maister and ouercome with the spirituall sworde he sayth For the foresayd Iohn Brennus gathering out of Fraunce and other prouinces heare adioyning a great armye geueth vnto them of the treasure he hath gotten by what meanes together I cannot tell great wages in hope to recouer and get from you the Empire And furthermore the same Iohn and others the captaynes of the see Apostolicall inuading your land burne and destroy all as they goe driuing away and taking for their booties all that they can come by as well cattell as other thinges And such as they take prisoners they constrayne by inflicting them with grieuous punishementes to raunsome themselues for great summes of money neither spare they man woman nor childe but take and keepe your townes and castles hauing no regarde that you be in the seruice of Iesus Christ. And further if any make mention of your maiesty vnto him he sayth there is none other Emperour but himselfe Your friends and subiectes most excellent Prince much maruell hereupon yea and also the Clergy themselues of the Empire doe maruell with what coÌscience or vpon what consideration the Bishop of Rome can doe the same making such bloudy warres and slaughter vpon Christian men especially seeing that Christ commaunded Peter when he stroke with the materiall sworde to put vp the same into the scabbard saying all that strike with the sword shall perish with the sword Or els by what lawe he dayly can excommunicate such pirates burners of mens houses and robbers when he himselfe is the patron and mayntayner of suche himselfe hereat they greatly muse and maruell Wherefore most mighty and renowmed Emperour I beseeche your highnes to coÌsider your owne safety for that the sayd Iohn Brennus hath layde and fortifie all the portes and hauens with no small company of men and souldiours that if not knowing therof your grace shold ariue in any of them the same garisons of his shoulde apprehend and take you as a prisoner whiche thing to chaunce GOD forefend Thus whilest the host of this hostile enemy the Pope was encamped in the dominioÌs of Fridericke he receaued the letters which Fridericke by his Legates sent into Europa as you heard wherby he vnderstood the good successe he had in Asia Who not onely tooke no delecration at all therin but was also in a vehement perturbatioÌ therwith wherby manifestly it may appeare what was the cause meaning of the Pope that he was so solicitous vrgent to haue Fredericke the Emperour make a voiage into Asia Doubtlesse euen the same that Pelias had wheÌ by hys instigation he procured Iason with all the chosen youth and floure of Grecia to sayle into Colchus to fetch awaye the golden flease and that by the oportunitie of his absence he might vse or rather abuse hys power tyranny And that Fridericke might either be long afflicted molested in the Asian warre or that he might perish and lose his life therin was that he sought and all that he desired And when he saw that fortune neither fauored his fetthes nor serued to his loÌging lust he was as a man berest of his wits specially at these tidings of the prosperous successe of the Emperour He tare and threw his letters on the ground and with all opprobrious words rebuked reuised the Legates for the Emperor their masters sake which thing also BloÌdus himselfe denieth not although he write altogether in the fauour of the Pope And to the intent that he might couer this his rage and vnbridled fury with some cloke colour of iust deserued dolour He fayned him selfe therefore so much to mislike therwith as though the Emperour therein had onely respected his owne priuate coÌmoditie not regarding the vtilitie of the Christians for yâ the Saracens had licence although without armour weapoÌ to haue repayre vnto the sepulcher of Christ had left for theÌ somewhat neare the same an hosterie or lodging place For which occasion sayth Blondus his Lord Pope rebuked the Emperours Legates by the name of traytors and such like other opprobrious wordes Now go to frend Blondus by what strong argumentes proue you your Lord Pope that the peace which the Emperour hath concluded to be either against the Christian common wealth or that the Emperour was a traytour But who is it that seeth not these thinges either by reading of old and ancient writers or els partly by me that haue gathered collected the same out of diuers monuments and historyes plainly perceaueth not the conspâracies treasons of your good Lord the Pope so notable and filthy as also hys manâest shame and infamie What there be diuers that write how the Pope commaunded
Barons as Lord Iohn Fitze Iohn L. Hastings L. Geoffrey Lucie Lorde Iohn Uescy L. William Segraue Hugh Spencer L. Roberte Uespoynt with diuers and many mo whose aunswere to yâ king againe was this That the prouisions made at the counsaile of Oxforde whereunto they were sworne they would hold defend and maintaine to their liues end forso much as they did sound and also were agreed vpoÌ both to the honor of God to the profit of the prince stable wealth of the Realme c. And thus partes on both sides discording among themselues would so haue departed had not certaine of the Bishops comming betwene both laboured betwene theÌ to take vp the matter By whose meane saith Gualt Gisburn and procurement the determination of the cause was brought in comprimis and referred to Ludouick yâ French king to iudge betwene them who hearing both the allegations sayth he like no equal iudge but a partial frende inclined wholy and fully to the kings sentence and condemned the nobles But the author of Flores Hist. sayth that by the mediation of certaine discrete men two were chosen one for one side the other for the other To whome the thirde also was adnexed who hearing as well what was brought of the kings part as also what was aunswered of the other should define betweene them both And so peace was betwene them coÌcluded til the comming of Edward Al this while as yet the Popes absolution for the king although it was grauÌted and obtained at Rome yet was it not brought downe in soleÌne wryting neither was prince Edward as yet returned out of Fraunce to England At length the wryting of the kings absolution being brought from Rome the king eftsoones commaunded the same to be published throughout the Realme and sendeth to the French king and other straungers for helpe Moreouer sesseth all his Castels into his owne hand reiecting the counsaile of the Lords to whose custody they were before committed Also remoouing the former officers as instices and the Chancelour with other placed afore by the Lordes he appoynted new in their stead To this foresald absolution procured froÌ Rome for the king and his sonne Edward returning out of Fraunce at that time did not geue his consent but held with the Lordes Who then putting themselues in armes with a great power repaired vp to London keping there in the suburbes and places about while the king kept wtin the tower causing the citie gates to be watched and lockt and all within the said citie being aboue the age of 12. yeares to be sworne vnto him But at length through the meanes of certaine comming betweene this tumultuous perturbation was somwhat appeased at least some hope of peace appeared so that the matter was takeÌ vp for that time without war or bloudshed Notwtstanding some false pretensed dissemblers there were which secretly disclosing all the counsails and doings of the Lords vnto the king did all they coulde to hinder concord and to kindle debate By the meanes of whom the purpose of the Lords came not to so good effect as otherwise it might Ex Flor. Hist. In this present yere as affirmeth that forenamed author it was rumored abroade that all the Bishops of England went about to recouer againe out of that handes of religious men all such churches and benefices which were to them improperated or appropriated and yâ they for the expeditioÌ of the same had sent vp to Rome both messengers mony nothing misdoubting to obteine their purpose But as a litle good fruite in those daies vsed to spring out of that sea so I do not finde that godly sute and labour of the bishops to take any fruitfull effect The same yere died Pope Alexander after whom succeeded Pope Urban the fourth Of the which Pope Urbane the king also obtained or rather reuiued a new releasemeÌt from hys oth made to the prouisioÌs and statutes of Oxford Which being graunted he commaundeth incontinent all the foresaid lawes prouisions through England to be dissolued and brokeÌ This done the King with the Queene taketh hys voiage into Fraunce where he fell into great infirmitie of sicknes and the most part of his familie taken with the fener quartane of which many died In the number of whome beside other died Richard the worthy Earle of Glocester and Heriord after whom succeeded Gilbert Clare his sonne The Welshmen this yere breaking into the borders of England did much annoyance in the lands of Roger lord Mortimer but mightely again by him were expulsed not without great slaughter of the inuaders About which time the king through some discrete counsaile about hym inclined to peace and concorde with his nobles graunting of his mere voluntarie will the constitutions and prouisions of Oxforde to take place in the Realme directing his commaundement to euery shire All be it the Realme yet was not altogether pacified for all that In the latter end of this yere the kings palace at westminster was brent and for the most part was al consumed with fire which seemed to many an euill prognosticate against the king Ex Flor. Hist. In some English Chronicles it is also recorded that the same yeare 500. Iewes at London were slaine for taking vsurie more then 2.d a weeke for 20. s. being before forbid by the king to take aboue that rate by the weeke After this foloweth the yeare 1263. in which the Barons of England confederating themselues together for maintaining the statutes and lawes of Oxford and partly moued with the old grudge conceiued against the straungers maintayned by the King and the Queene and Edward their sonne in the realme of England ioyned powers in all forceable wise and first inuaded the sayd straungers namely theÌ which were about the king Their goods and manors they wasted and spoyled whether they were persons ecclesiasticall or temporall Among whom besides other was Peter a Burgundian Bishop of Hereford a rich prelate with al his treasure apprehended and spoiled also his couÌtreymen whom he had placed to be Canons of the same church With like order of handling other alienes also to whom was coÌmitted the custody of diuers castels as of Gloucester of Worcester of Brignorth were spoiled imprisoned and sent away Briefly whatsoeuer he was in all the land that could not vtter the English toung was of euery rascall disdained and happy if he might so escape By reason where of it so came to passe that a great number as wel of other foreners as especially religious men and rich Priestes which here had gathered much substance were vrged to that extremitie that they were glad to flee the lande In the catalogue of whoÌ was one most principally named Iohn Maunsel a priest notoriously growen in riches and treasures not to be told hauing in his hand so many rich benefices that neare no bishop of this realme might compare with him in riches Who notwtstanding
Margaret the daughter of our progenitour Henry the third at our Citty of Yorke in the feast of Christmas at whiche tyme the sayd Alexander dyd hys homage to our sayd progenitour who reigned in this Realme 56. yeares And thereford betweene the homage made by the sayd Alexander king of Scotland and the homage done by Alexander sonne to the sayd king of Scots to vs at our coronation at Westminster there was about 50. yeares At which tyme the said Alexander kyng of Scottes repayred to the sayd feast of our coronation and there did he his duety as is aforesayd ¶ Besides these letters of the king the Lordes temporall also in the name of the whole communaltie and Parliment wrote an other letter to the pope answering to that where as the pope arrogated to hym to be iudge for the title of the realme of Scotland whiche the king of England claymed to hymselfe whiche letter I thought also here to annexe contayning as in the wordes of the same here foloweth to be read and seene * The Lordes temporall and the whole Baronie of England to the Pope THe holy mother Churche by whose ministery the Catholicke fee is gouerned in her deedes as we throughly beleeue and holde proceedeth with that ripenes in iudgement that she will be hurtfull to none but like a mother would euery mans right to be kept vnbroken as well in other as in her selfe Whereas therefore in a generall Parliament called at Lincoln of late by our most dread Lord Edward by the grace of God the noble kyng of England the same our Lorde caused certayne letters receaued from you to be read openly and to be declared seriously afore vs about certayne businesses touching the condition state of the realme of Scotland We did not a little muse and maruaile with our selues hearing the meaninges concerning the same so wondrous and straunge as the like we haue not heard at any time before For we know most holy father and it is well knowne as well in this realm of England as also not vnknowne to other persons besides that from the first beginning of the Realme of England the certayne and direct gouernement of the Realme of Scotland in all temporall causes from tyme to tyme belonged to the kynges of the same Realme of England and Realme of Scotland as well in the times both of the Brittaines as also of Englishmen Yea rather the same Realme of Scotland of olde tyme was in see to the Auncetours of our foresayd Lordes Kynges of England yea and to hymselfe Furthermore the Kynges of Scottes and the Realme haue not bene vnder any other then the kynges of England and the Kinges of England haue answered or ought to aunswere for theyr rightes in the foresayd Realme or for any hys temporalities afore anye Iudge Ecclesiasticall or secular by reason of free preheminence of the state of hys royall dignitie and custome kept without breach at all tymes Wherefore after treatie had and dilligent deliberation of the contentes in your foresayd letters this was the common agreeing and consent with one mynde and shall be without fayle in tyme to come by Gods grace that our foresayd Lord the Kyng ought by no meanes to aunswere in iudgement in any case or shoulde bring hys foresayd rightes into doubt nor ought not to send any proctors or messengers to your presence specially seeing that the premisses tend manifestly to the disheriting of the right of the Crowne of Englande and the playne ouerthrow of the state of the sayd Realme and also hurt of the liberties customes and lawes of our fathers For the keeping and defence of whiche we are bounde by the duety of the othe made And we will mayntayne them with all power and will defend them by Gods helpe with all strength And farther we will not suffer our foresayd Lord the king to doe or by anye meanes to attempt the premisses being so unacustomed vnwont and not heard of afore Wherefore we reuerently and humbly beseech your holines that ye would suffer the same our Lord king of Englande who among other Princes of the worlde sheweth himselfe Catholicke and deuour to the Romishe Churche quietly to enioye hys rightes liberties ' customes and lawes aforesayde without all empayring and trouble and let them continue vntouched In witnesse whereof we haue set our seales to these presentes aswell for vs as for the whole communaltie of the foresayd Réalme of England Dated at Lincolne in the yeare of our Sauiour 1031. anno Edwardi primi 28. The yeare following which was from Christ an 1303. the sayd Pope Boniface the eight of that name taking displeasure with Phillip the Frenche king did excite king Edward of Englad to warre against him promising hun great ayd thereunto But he as mine author sayth little trusting the Popes false vnstable affection toward him well proued before put him of with delayes Ex Rob. Auesb. wherupon the French king fearing the power of king Edward whom the Pope had set agaynst hys friendship restored vnto him agayn Wascone which he wrongfully had in his hands deteined Concerning this variaunce here mentioned between the Pope and the French kyng how it begaÌ first and to what end it fell out the sequell hereof Christ willing shall declare after that first I haue finished the discourse begon betweene England and Scotland In the yeare 1303. the foresayd Willa Waleys which had done so many displeasures to the king before continuing still in his rebellion gathered great multitudes of the Scottes to wtstand the king til at length the yeare following he was taken and sent vp to LondoÌ and there executed for the same After which thinges done the king theÌ held his Parliament at Westminster whether came out of Scotland the Bishop of S. Andrewes Robert Bruse aboue mentioned Earle of Dunbarre Earle of Acles and Syr Iohn comming with diuers other The which voluÌtarily were sworne to be true to the king of England and to keep the land of Scotland to his vse agaynst at persons But shortly after the sayd Robert Bruse who as is sayd maried the second daughter of Earle Dauid forgetting his othe before made vnto the king within a yeare or two after this by the counsell of the Abbot of Stone and Bishop of S. Andrewes sent vp vnto Pope Clement the 5. for a dispensation of his othe made unsinuating to him that King Edward vexed and greued the realme of Scotland wroÌgfully Whereupon the pope wrote vnto the king to leaue of such doinges Notwithstanding whiche inhibition of the Pope the king prosecuting hys owne right after he had the vnderstanding of the doings of the Scots of the mischiefe of Robert Bruys who had slayne with hys owne handes Syr Iohn Comyng for not consenting with him and other Lordes at hys Parliament areared his power strength of men preparing himselfe toward ScotlaÌd where he ioyning with the said Syr Robert and all the power of Scotland in a
his assistaunts here assembled alledging the first Epistle of Peter the 2. chapter where he sayth Feare God honour the king By which wordes the holy Apostle S. Peter teacheth vs 2. things First that loue feare obedience is due vnto God for the mightinesse and puissaunce of his Maiesty saying Feare God Secondly how speciall honor reuerence is due to the King for the excellency of his dignity saying Honor the King But note you by the way how the Apostle placeth his woordes First he sayth that feare is due vnto God because principally and in chiefe we ought to feare GOD For if the King or any other should commaund things contrary to God we ought to haue no regard ther of but to contemne the King feare God For it is written in the 5. of the Actes of the Apostles we ought rather to obey God then men and also in the 7. chap. of Machabes the 2. booke where it is sayd I will not obey the commaundements of the king but the law The reason whereof S. Augustine geueth both in the glose vpon the Romaines also in the 11. quaest 1. He that resisteth the superiour power resisteth the will and ordinaunce of God But put case thou art commaunded to do that which thou maist not do or to do not that which thou oughtest to do Doubtlesse thou must neglect the lesser power and feare the higher learning the degrees of worldly thinges As for example be it so that a Proctour commaundeth thee any thing which if the same be agaynst the Proconsull thou oughtest not to follow it Yea and further put case the Proconsull commaundeth one thing the Emperour an other and God willeth the third Thou must not care for theÌ but obey God for God is the greater power For they may threaten thee with prison but GOD may threaten thee with hell fire they may slay and kill thy body but God may send thee body and soule to perpetuall hell fire And therfore worthely it is put first Feare God And here the place in the last of Ecclesiasticus is to be adioyned where it is written Feare God and keep his commaundements And me thinketh that man is bouÌd to feare God chiefly in three sorts That is to say First in the bountifull bestowing of his giftes and benefites Secondly in the euident promoting of his seruauntes And lastly in the full rendring and restoring vnto man that is his First I say in the bountifull c. and for this cause the Emperour Iustinian writeth although there is nothing to be accompted good which doth exceede and is to great yet for a prince to be stow accordingly vpoÌ the church it is very good For why the king and Emperour is bound to bestow so much the more substaunce how much the more God hath geuen to him to bestow the same both franckly and especially to famous Churches wherein the best greatest measure is of the Lordes giftes that is a great gift And to this end Gregory enacteth a law cap. i. extra de donationibus that nobility ought in maner to prescribe this law to himselfe to thinke himselfe bound to geue wheÌ he geueth freely vnlesse he increase in geuing still to think that he hath geuen nothing Wherfore Abell as appeareth in the 4. chapter of Genesis who offered of the best to the Lord was blessed of God And therefore other Kinges the more they offred to God the more they were both spiritually and temporally blessed of him As we read of Iosua Dauid Salomon other in the booke of the Kings and therefore it is so written in the 18. of Numbers And ye shall separate vnto the Lordes treasury thinges that be chiefest and most principall As likewise Dauid sayth in the first of Paralipomenon last chapter I haue geuen all this with a glad hart euen with a good will and now haue I had ioy to see thy people which here are present offer with a free will vnto thee And no maruell for Dauid sayth in that place For of thy hand we haue receiued all and to thee we geue And therefore it seemeth to me that because the Kynges of Fraunce and Barons of the same more then anye other hath geuen to GOD and his Church therefore they were happy and blessed aboue all other kinges and the more they did geue to God the more they receiued at hys handes Examples wherof we haue of Clodoue Charles and S. Lewes the more one geueth to God the more he receiueth of him For he in the 6. of Luke hath promised geue and it shal be geuen vnto you wherfore a gift that a Prince bestoweth vpon the Church is rendered agayne with triple encrease and that no lesse in time of warr then in time of peace I say in warre time because victory proceedeth of no other but onely of God for it is writteÌ in the 1. Machabecs the 3. Chapter The victorye of the battayle standeth not in the multitude of the boast but the strength commeth from heauen And likewise in the 17. Chapter of Exodus it is declared that when Moyses held vp hys handes Israell had the victory but when he let down his handes Amalec had the victory To this end also serueth the last chapter Machabes 2. where Iudas being at the poynt to haue the victory thought he saw Amon and Ieremy which had bene high Priestes and very vertuous men holding vp their handes toward heaueÌ and praying for theyr people and all the whole Citye c. Likewise in peace time now the long dayes of the king and of hys sonnes their peace prosperity obedience by the prayer of the Church is mayntayned supported in the realme For as long as Salomon was bent and geueÌ in building the house of God so long he had peace who thus in the 16. chap. of the Prouerbes teacheth vs. when a mans wayes pleaseth the Lord he maketh his very enemies to be hys frendes And also in 1. Esdras 6. chapter where it is read how the Priestes were commaunded to offer sweet fauors to the God of heauen and pray for the kinges life and hys children And well therefore may it be called a gift both fauorable irreuocable wherby victory is geuen life grauÌted and peace with security conserued To serue therefore God liberally to geue toward the worshipping of him is the chiefest signe and token of diuine feare loue Eccl. cap. 2. O ye that feare the Lord beleue him your reward shall not be empty Secondly coÌcerning the feare of God I do you to vnderstand that among the precepts of the Lord the first and chiefest commaundement of the second table is To honor thy father which precept is very well expouÌded to yâ Hebrues in the 12. chapter where it is not onely ment of the fathers of our bodies but also of the father of spirites For as spirituall
fauour and the good will of the Earle of Gloucester whose sister he had maried secretly returning into England with a certain company of strauÌgers presented himselfe to the kinges sight At the beholding of whom the king for ioy ran to him and imbracinge him did not onely retayne him but also for hys sake vndid all such actes as had bene in the Parliament before enacted The Queene and the whole Court seeing this doting of the king made an heauy Christenmas After this return of Gaueston was noysed among the commons the Pieres and Nobles of the Realme were not a little styrred casting with themselues what way were best to take If he were suffered stil they saw not onely themselues reiected but also that the Queene coulde not enioy the loue of the King neither could there be any quietnes in the Realme Again to stir vp warre in the land it were not the best to vexe or disquiet the king also they were afrayd But for asmuch as they could not abide all the nobilitie so to be thrust out and vilepended for the loue of one straunger also the realme so to be spoyled and impouerished by the same This way they took that Thomas Earle of Lancaster shoulde be elected among them the chieftayn and chiefe doer in that busines to whom all other Earles and Barons and prelats also did concordly condescend consent except onely walter Byshop of Couentry whome Robert the Archbishop therfore afterward did excommunicate which Thomas of Lancaster by the publike assent of the rest sent to the King lying then at Yorke humble petions in the name aswell of the whole Nobilitie as of the commons Desiring his grace to geue the foresayd Gaueston vnto them or els according to the ordinance of the Realme that the land might be auoyded of him But the tyrannious king who set more by the amour of one straunger then by his whole realme beside neither would harken to theyr counsayle nor geue place to theyr supplications But in al hasty fury remoued from Yorke to Newcastle where he remayned almost till midsommer In the meane season the Barons had gathered an host of sufficient and able souldiours comming toward Newcastell not intending any molestation against the king but onely the execution of the lawes vpon wicked Gaueston The king not hauing wherwith to resist theyr power remoueth in all speedy manner to Thinmouth where the Queene lay And hearing there that Newcastle was taken taketh shipping and sayleth from thence notwithstaÌding the Queene there being great with childe with weeping teares and all instaunce desireth him to tary with her as safely he might but he nothing relenting to her tooke Peter his compiere with him and coasted ouer to the Castle of Scarbrough where he leauing Peter Gaueston to the safe keeping of hys men himselfe iournieth toward the coast beside warwike The Lordes hearing where Peter was bendeth thether al theyr power so that at length Gaueston seing no remedy but he must needes come into their hands yeldeth and submitteth himself requiring none other condition but onely that he might talke but a few words with the king in his presence Thus Gaueston being apprehended the king hearing therof sendeth vnto the Lordes requiring his life to be spared and that he might be brought to his speech and so promised that in so doing he would satisfie their mindes and requestes whatsoeuer About this aduisement was taken but then the Earle of Penbroke hearing the kinges promise perswaded the Barons to graunt vnto his petition promising himself vpon loosing all his landes to take theyr charge vpon him to be brought vnto the kinges speach and so to be recommitted to theÌ agayne Which when he had obtained he taketh Peter Gaueston with him to bring him where the king lay And so comming to Dedington not farre from Warwike leaueth him in the keeping of his souldiours while he that night went to hys wife being from thence not farre of The same night it chaunced Guido the Earle of Warwike to come to the same place where Gaueston was left who taking him out of the handes of hys keepers caryeth him to the Castle of Warwike where incontinent they woulde haue put him to death but doubting and fearing the kings displeasure a little they stayed At what time one of the company a man of sage and wise counsayle as myne author writeth standing vp among them with his graue Oration declareth the nature of the man the wickednes of his own condition the realme by him so greatly endamaged the nobles despised and reiected the pride and ambition of the man intollerable the ruine of things like to ensue by him and the great charges and expences they had beene at in so long puâââing and getting of him And now being gotten and in theyr handes he exhorteth them so to vse and take the occasion now present that hereafter being out of their handes they afterward might seeke and should not finde it Briefly in such sort he perswaded the hearers that forthwith he was brought out and by common agreement beheaded in a place called Blakelow whiche place in other storyes I finde to be called Gaueshed but that name as I thinke was deriued vpon this occasion afterwarde And thus he that before had called the Earle of Warwicke the blacke dog of Ardeine was thus by the sayd dog worowed as ye haue heard c. His carkas the Dominicke Fryers of Oxford had in their Monastery interred the space of two yeares but after that the king caused the sayd carkas to be taken vpp and buryed within hys owne Mannour of Langley After this great disturbance began to rise betwene the king and the Lords who hauing their power lying about Dunstable sent stout messenge vnto the king at London to haue their former actes confirmed Gilbert Earle of Gloucester the kinges nephew who neyther did holde agaynst the king nor yet agaynst the Nobles with the Byshops and Prelates of the Realme went betweene both parties with great dilligeÌce to make vnitie At which time also came 2. Cardinals from Rome with letters sent vnto them from the Pope The Nobles aunswered to the message of the Cardinals lying then at Saint Albans that as touching themselues they shoulde be at all times welcome to them But as touching their letters forasmuche as they were men vulettered and onely brought vp in warre and feates of armes therefore they cared not for seing the same Then message was sent againe that they would graunt at least but to speake with the popes legates which purposely came for the intent to set quyet and vnitie in the Realme They aunswered agayne that they had bishops both godly and learned by whose counsayle they would be led only and not by any straungers who knewe not the true cause of ther commotion And therefore they sayd precisely that they would no foreiners or alians to be doers in theyr busines and affayres pertaining the
steede and benemen thee thy woorship and thy sacrifice and durst maken the people woorship them as gods The Sauter telles that God ne wole not in the day of dome demen men for bodiliche sacrifices Holocaustes But God sayth yeld to me sacrifice of herying and yeld to God thine auowes and clepe me in the day of tribulation and ych wole defend thee and thou shalt worship me The heryeng of God standeth in 3 things In louing God ouer al other things In dreading God ouer al other things In trusting in God ouer all other things These 3 poyntes Christ teacheth in the gospell But I trowe men louen him but a little For who so loueth Christ he wole kepen his wordes But men holden his wordes for heresie and folye and kepeth mennes wordes Also men dreden more men mens lawes and their cursings then Christ and his lawes and his cursings Also men hopen more in men and mens helpes than they doe in Christ and in his helpe And thus hath hee that setteth in Gods stede by no men God these three horâings maketh men louen him and his lawes more then Christ and Christes law and dreden him also And there as the people shulden yeelde to God their vowes he sayth he hath power to assoylen them of theyr avowes and so this sacrifice he nemeth awayâ from God And there as the people shoulde cry to God in the day of tribulation he letteth them of their cryeng to God and byne meth God that worship This day of tribulation is whan man is fallen thorowe sinne into the deuils seruice and than we shuldes cry to God after help and axen forgeuenes of our sinne and make great sorow for our sinne and ben in fâll will to do so no more ne none other sinne and that our Lord God wole forgeuen vs our sinne maken our soule clene For his mercy is endlesse But Lord here men haue by nomen thee much worshyp For men seyn that thou ne might not cleane assoylen vs of our sinne But if we knowlegen our sinnes to priests taken of them a penance for our sinne gif we mowen speake with them A Lord thou forgaue somtime Peter his sinnes and also Mary Magdaleine and many other many sinfull men without shriuing to priests taking penance of priests for their sinnes And Lord thou art as mighty now as thou were that time but gif any man haue bynomen thee thy might And we lewed men beleuen that there nys no man of so great power and gif any man maketh him selfe of so great power he heigheth himselfe aboue God And S. Paul speaketh of one that sitteth in the temple of God highten him aboue God and gif any such be he is a false Christ. But hereto seyn priests that wheÌ Christ made cleane leprous men he bade them goe and shewe them to priests And therefore they seyn that it is a commandement of Christ that a man should shewen his sinne to priests For as they seyn lepre in the olde lawe betokeneth sinne in this new lawe A Lorde God whether thine Apostles knew not thy meaning as well as men done nowe And gif they hadden yknow that thou haddest coÌmanded men to shriuen them to priests and they ne taught not that commandement to the people me thinketh they hadden ben to blame But I trow they knewen wel that it was none of thy commaundements ne nedeful to heale of mans soule And as me thinketh the law of lepre is nothing to the purpose of shriuing for priestes in the olde law hadden certain poynts and tokens to know whether a man were leprous or not and gif they were leprous they hadden power to putten them away from other cleane men for to that they weren cleane then they hadden power to receiuen him among his brethren and offeren for him a sacrifice to God This nis nothing to the purpose of shriuing For there nis but one priest that is Christ that may knowe in certaine the lepre of the soule Ne no priest may make the soul cleane of her sinne but Christ that is priest after Melchisedekes order ne no priest here beneath may ywit for certaine whether a man be cleane of hys sinne or cleane assoyled but gif God tell it him by reuelation Ne God ordeined not that his priestes should set men a penance for their sinne after the quantitie of the sinne but this is mannes ordinaunce and it may well be that there commeth good thereof But I wote well that God is much vnworshipped thereby For men trust more in his absolutions and in his yeres of grace than in Christes absolutions and therby is the people much appaired For now the sorow a man should make for his sinne is put away by this shrift and a man is more bold to do sinne for trust of thys shrift and of this bodilich penance An other mischiefe is that the people is ybrought into thys beleefe that one priest hath a greater power to assoylen a man of his sinne and clennere then an other priest hath An other mischiefe is this that some priest may assoylen them both of sinne and paine and in this they taken them a power that Christ granted no man in earth ne he ne vsed it nought on earth himselfe An other mischiefe is that these priestes sellen forgeuenes of mens sinnes and absolutions for money and this is an heresie accursed that is ycleped simonie and all thilke priestes that axeth price for graunting of spirituall grace beth by holy lawes depriued of their priesthode and thilke that assenteth to this heresy And be they ware for Helyse the prophet toke no mony of Naaman when he was made cleane of his lepre but Giesi his seruant and therefore * the lepree of Naaman abode with him and wyth his heires euermore after Here is much matter of sorow to see the people thus far ylad away from God and worshupen a fals god in earth that by might and by strength hath ydone away the great sacrifice of God out of his temple of which mischiefe and discomfort Daniel maketh mention and Christ beareth thereof witnes in the gospell Who that readeth it vnderstand it Thus we haue ytold apertie how he that saith he sitteth in Christs stede binemeth Christ his worship and his sacrifice of his people and maketh the people worshepen him as a God on earth Cry we to God and knowledge we our sinnes euerichone to other as S. Iames teacheth and pray we hartilich to God euerichone for other then we shulen hopen forgeuenes of our sinnes For God that is endles in mercy sayth that he ne wil not a sinful mans death but that he be turned from his sin liuen And therfore when he came downe to saue mankinde he gaue vs a lawe of loue and of mercy and bade gif a man do a trespas amend him priuilich and gif he
ben yfed with soure grasse sory baren lesewe And yet they feden but seldome and when they han sorilych fed them they taken great hyre and gone away from thy sheepe and letten them a worth And for drede least thy sheepe wolden in theyr absence goe to thy sweet lesewe they han enclosed it all about so stronglich and so high that there may no sheepe comen there with in but gif it be a walisch leper of the mouÌtayns that may with his long legs lepen ouer the wallys For the hirid men ben ful certayn that gif thy sheepe had ones ytasted the sweetnes of thy lesewe They ne would no more bene yfed of these hyred men in their foure leweses therfore these hyred meÌ kepen theÌ out of that lesewe For hadden the sheepe once ytasted well of thy lesewe they wouldeÌ without a leder go thider to their mete and then mote these hired men sechen them another labour to liue by than keping of shepe And they bene sel and ware ynowe thereof and therefore they feden thy sheepe with soure meate that naught is hiden from thy shepe the swetenes of thy lesew And so though these hyred men gone in shepes clothing in their works they ben wolues that much harme done to thy sheeps as we haue ytold ¶ O Lord they comeÌ as shepe for the seggeÌ that they ben poore and haue forsaken the world to liuen parsetlich as thou taughtest in the gospell Lord this is shepes clothing But Lord thoââ ne taughtest not a man to forsaken the trauelous liuing in porenesse in the world to liuen in ese with riches by other mens trauell haue Lordship on their brethreÌ For lord this is more to forsakeÌ thee go to the world ¶ O Lord thou ne taughtest not a man to forsake the world to liuen in poorenes of begging by other mens trauell that bene as feble as they ben Ne Lord thou ne taughtest not a man to liuen in poorenes of begging that were strong inough to trauell for his lifelode Ne Lord thou ne taughtest not a man to ben a begger to beg of meÌ more then him nedeth to build great castles and make great âuasts to thilke that han no need ¶ O Lord thou ne taughtest not men this poorenes for it is out of charitye But thy poorenes that thou taughtest nourisheth charitye Lord sith Paul sayth that he that forsaketh the charge of thilke that ben homelich with him hath forsaken his fayth and is worse then a misbeleued man How then now these men seggen that they beleueÌ in Christ that han forsake their poore feeble frendes let them liue in trauell and in disese that trauelled full sore for theÌ when the weren young and vnmighty to helpen themselfe And they woleÌ liue in ese by other mens trauell euermore begging withouten shame ¶ Lord thou ne taughtest not this maner poorenes for it is out of charite And all the law is charity and thing that nourisheth charite And these shepheards send about to kepe thy shepe to feden theÌ other whiles bareyne lewsewes Lord thoune madest none such shepheardes ne kepers of the sheepe that âââdesory lich thy shepe and for so litle trauell taken a great âââ and sitheÌ al the yeare afterward do what them liketh and let thy shepe perish for defaut of keping But thy shepherdes abiden still with their sheepe and feden theÌ in thy plenteou lesewe of thy teaching and gone byfore thy shepe and teachen them the way into the plenteous and swete ãâã we and kepen thy flocke from rauening of the wilde beastes of the field O Lord deliuer the sheepe out of the ward of those shepheardes and these hyred meÌ that stonden more to kepe their riches that they robben of thy shepe than they stonden in keping of thy sheepe O Lord when thou come to Ierusalem some time thou droue out of the temple sellers of bestes and of other chaffre and saydest Mine house shoulde ben cleped an house of prayers but they maden a deÌ of theues of it O Lord thou art the temple in whom we shoulden prayen thy father of heauen And Salomons temple that was ybelded at Ierusalem was figure of this temple But Lord he that clepeth himselfe thy vicar vpon earth and sayth that he occupyeth thy place here on earth is become a chapman in the temple and hath his chapmen walking in diuers countreys to sellen hys chaffare and to maken him rich And he sayth thou gaue him so great a power abouen all other men that what euer he bindeth other vnbindeth in earth thou bindest other vnbindest the same in heauen And so of great power he selleth other men forgeuenes of their sinne And for much money he will assoylen a man so cleane of his sinne that he behoteth men the blesse of heauen withouten any payne after that they be dead that geuen him much mony Bishopriches cherches such other chaffares he selleth also for mony and maketh himselfe rich And thus he beguiled the puple O Lord Iesu here is much vntruth and mischiefe and matter of sorow Lord thou saydest sometime that thou wouldest be with thy seruantes into the end of the world And thou saydest also there as tweyne of three ben ygadred to gedder in thy name that thou art in the midle of theÌ A Lord then it was no need to thee to maken lietetenaunt sith thou wolte be euermore amongest thy seruauntes Lorde thou axedst of thy disciples who they trowed that thou were And Peter aunswered and sayd that thou art Christ Gods sonne And thou saydest to Peter Thou art I blessed Symon Bariona for flesh and bloud ne showed not this to thee but my Father that is in heauen And I say to thee that thou art Peter and vpon this stone ych wole byld my Churche and the gates of hell he shullen not auaâlen agens it And to the ych wole geue the keyes of heauen and what euer thou byndest vppon earth shall be bound in heauen what euer thou vnbyndest on earth shal be vnbounden in heauen This power also was graunten vnto the other disciples as well as to Peter as the Gospell openlich telleth In this place men seggen that thou graunted to Peters successors the selue power that thou gaue to Peter And therefore the Bishop of Rome that sayth he is Peters succcessour taketh this power to him to binden and vnbynden in earth what him liketh But Lord ych haue much wonder how he may for shame clepen himselfe Peters successour For Peter knowledged that thou were Christ and God and kept the hestes of thy law but these han forsaken the hestes of thy law and hath y maked a law contrary to thyne hestes of thy law And so he maked himself a false Christ and a false God in earth And It row thou gaue hym no power to vndoe thy law And so in taking this power vpon
the sayd Iohn Wickliffe to be apprehended and cast in prison And that the king and the nobles of England should be admonished by them not to geue any credite to the saide Iohn Wickliffe or to his doctrine in any wise c. ¶ Beside this Bill or Bull of the Pope sent vnto the Archbyshop of CaÌterbury and to the Byshop of London bearyng the date 11. Kalend. Iuni. and the 7. yeare of the raigne of the Pope I finde moreouer in the sayd story two other letters of the Pope concernyng the same matter but differyng in forme sent vnto the same Byshops and all hearyng the same date both of the day yeare and moneth of the raigne of the sayd Pope Gregory Whereby it is be supposed that the Pope either was very exquisite and solicitous aboue the matter to haue Wickliffe to be appreheÌded which wrote three diuers letters to one person and all in one day about one businesse or els that he did suspect the bearers thereof the scruple wherof I leaue to the iudgement of the Reader Furthermore beside these letters writteÌ to the Uniuersitie and to the Byshops he directeth also an other Epistle bearyng the same date vnto kyng Edward as one of my stories sayth but as an other sayth to the kyng Richard whiche soundeth more neare to the truth forasmuch as in the 7. yeare of Pope Gregory the xi which was the yeare of our Lord. 1â78 Kyng Edward was not aliue The copy of his letters to the kyng here followeth The copy of the Epistle sent by the Byshop of Rome to Richard kyng of England to persecute Iohn Wickliffe VNto his welbeloued sonne in Christ Richard the most noble kyng of England health c. The kyngdome of England which the most highest hath put vnder your power and gouernaunce beyng so famous and renowmed in valiancy and strength so aboundaunt and flowyng in all kynde of wealth and riches but much more glorious resplendent and shynyng through the brightnesse and clearenesse of all godlynesse and fayth hath accustomed alwayes to bryng forth men endued with the true knowledge and vnderstandyng of the holy Scriptures graue in yeares feruent in deuotion and defenders of the Catholicke fayth The which haue onely directed and instructed their own people through their holesome doctrine and preceptes into the true path of Gods commaundementes but also as we haue heard by the report and information of many credible persons to our great grief hart sorow that Iohn Wickliffe Parson of Lutterworth in the Dioces of Lincolne professor of diuinitie I would to God he were no author of heresie to be fallen into such a detestable and abhominable madnes that he hath propounded and set forth diuers and sundry conclusions full of errours and coÌteinyng most manifest heresie the which do tende vtterly to subuert and ouerthrow the state of the whole Churche Of the whiche some of them albeit vnder coloured phrase and speache seeme to smell and sauour of peruerse opinions and the foolishe doctrine of condemned memory of Marsilius of Padua and Iohn of Ganduno whose bookes were by Pope Iohn the 22. our predecessour a man of most happy memorye reproued and condemned c. ¶ Hetherto gentle reader thou hast heard how Wickliffe was accused by the Byshop Now you shall also heare the Popes mighty reasons and argumentes by the which he did confute him to the kyng It followeth Therefore for so much as our Reuerend brethren the Archbishop of Canterbury and the Byshop of London haue receiued a speciall commaundement from vs by our authoritie to apprehend and committe the forenamed Iohn Wickliffe vnto prison and to transporte his confession vnto vs If they shall seeme in the prosecution of this their businesse to locke your fauour or helpe we require and most earnestly desire your maiestie euen as your most noble predecessors haue alwayes bene most earnest louers of the Catholicke fayth whose case or quarell in this matter is chiefly handled that you woulde vouchsafe euen for the reuerence of God and the fayth aforesayd and also of the Apostolicke seat and and of our person that you will with your helpe and fauour assist the sayd archbishop and all other that shall goe about to execute the sayd busines Wherby besides the prayse of men you shall obtayne a heauenly rewarde and great fauour and good will at our hand and of the sea aforesaid Dated at Rome at S. Mary the greater the 11. Kal. of Iune in the 7. yeare of our Byshoprick an 1378. The Articles included in the popes letters whiche he sent to the Bishoppes and to the king against Wickliffe were these as in order do follow The conclusions of Iohn Wickliffe exhibited in the conuocation of certayne Bishops at Lambeth ALl the whole race of mankinde here on earth besides Christ hath no power simply to ordayne that Peter and all his ofspring should politickely rule ouer the world for euer 2. God cannot geue to any man for him and hys heyres anye ciuill dominion for euer 3. All writinges inuented by men as touching perpetuall heritage are impossible 4. Euery man being in grace iustifiyng hath not onely right vnto the thing but also for his time hath right in deede aboue all the good thinges of God 5. A man cannot onely ministratoriously geue any temporal or continuall gift eyther as well to his naturall sonne as to his sonne by imitation 6 If God be the temporall Lordes may lawfully and meritoriously take away the riches from the Church when they do offend habitualiter 7. We know that Christes Vicar cannot neyther is able by hys Bulles neyther by his owne will and consent neither by the consent for his colledge eyther make able or disable any man 8. A man cannot be excommunicated to his hurt or vndoyng except he be first and principally excommunicate by himselfe 9. No man ought but in Gods cause alone to excommunicate suspend or forbid or otherwise to proceede to reuenge by anye ecclesiasticall censure 10. A curse or excommunication doth not simply binde but in case it be pronounced and geuen out agaynst the aduersarye of Gods law 11. There is no power geuen by any example eyther by Christ or by his Apostle to excommunicate any subiect specially for the denying of any temporalties but rather contrariwise 12. The disciples of Christ haue no power to exact by anye ciuill authoritie temporalties by censures 13. It is not possible by the absolute power of God that if the Pope or any other Christian doe pretend by any meanes to bynd or to lose that thereby he doth so bynde and loose 14. We ought to beleue that the Vicar of Christ doth at suche tymes onely bynde and loose when as he worketh conformably by the law and ordinaunce of Christ. 15. This ought vniuersally to be beleued that euery priest righly and duely ordered according vnto the law of grace hath power according to his vocation whereby he may minister the sacramentes and
or sequester thyngs geuen by Charte or charter when any doth vniustly occupye the same And so if that stand confirmed and ratified by the fayth of the Churche great occasion thereby should be ministred to men so chartered to trust to their temporall chartes and so might grow thereby much libertie and licence to sinne For like as by what supposition euery truth is necessary so by the same supposition euery false thyng is possible as it is playne by the testimony of Scripture of holy Doctours speakyng of necessitie of thynges to come 4. Euery man beyng in grace iustifying finally hath not onely right vnto the thyng but also for his tyme hath right in deede ouer all the good thynges of God The veritie hereof is euideÌt by holy Scripture Math. 24. Where veritie promiseth to euery maÌ entryng into his ioy verely sayth he I tell you he shall set place him ouer all the goodes he hath For the right and title beloÌgyng to the coÌmunion of Saintes in their countrey he meaneth in the kingdome of heauen Fundatur obiectiuè super vniuersitatem bonorum Dei That is Hath his relation as vnto his obiect to all the goodes and possession of God 5. A man can but onely ministratoriously geue any temporall dominion or gift perpetuall as well to his owne naturall sonne as to his sonne by imitation It is euideÌt For euery maÌ ought to recognise himselfe in all his workes and doyngs as an humble seruaunt and minister of God As the wordes of Scripture doth teach vs. Let a man so esteeme of vs as the ministers of Christ. Yea so Christ himselfe did teach his chief Apostles to minister but in their countrey the Saints shall geue vnto their felow brethren the dominion of their goodes vt pater de suis corporibus bonis eis inferioribus in natura accordyng to the wordes of Luke 6. They shall geue you and put into your bosomes a good measure and perfect well filled and heaped vp and runnyng ouer 6. If God be temporall Lordes may lawfully and meritoriously take away the goodes of fortune from the Church when they do offend habitualiter This conclusion is correlatiue with the first Article of our fayth I beleue in God the father almighty c. Where I vnderstand this word may in this conclusion after the maner of autentique Scripture which sayth graunteth that God is able of these stones to rayse vp children to Abraham for otherwise all Christian Princes were heretiques For this conclusioÌ thus staÌdeth the reason If God be he is omnipoteÌt if he be almighty he is able to commaunde the Lordes temporall so to do if he way so commaunde theÌ may they lawfully so take away such goods c. And so by the vertue of the same principle Christian Princes haue practised the sayd sentence vpon the Church meÌ heretofore as did William Rufus c. But God forbid that any should beleue hereby my intention to haue bene that secular Lords may lawfully take away what goodes soeuer and by what meanes soeuer by their owne naked authority at theyr pleasure but only by the authority of the church may so do in cases and forme limited by the law 7. We know that it is not possible that the vicare of Christ is able by his pure Bulles c. This is manifest by the Catholique faith for asmuch as the Church doth fully beleue that the abling of any maÌ ought first to procede and come of God wherfore no man being Christ his vicar hath any power in this matter but onely as vicar in the name of the Lord so far forth as he is enabled of the Lord to notify vnto the church whom God hath enabled Wherfore if any maÌ do any thing not as vicar in the name of the Lord whom he ought to forethinke to be his author and head It is a presumption of Lucifer for so much as Christ by his Apostle sayth 1. Cor. 3. all our hability or sufficiency coÌmeth of God And so consequently it commeth not purely by the ministerie of hys Uicarship that he is inabled but the ablenesse or vnablenesse of him being the Uicar of Christ commeth to hym an other way from aboue 8. A man can not be excommunicate to his hurt or vndoing except he be excommunicate first and principally of himselfe It is euident forasmuch as all such excommunication ought to procede begin originally of his owne sin which is damnified wherupon Augustine sayth De verbis Domini Sermone 51. Doe not thou conculcate thy selfe and man ouercoÌmeth thee not And moreouer the faith of the church doth teach quòd nulla ei nocebit aduersitas si nulla dominetur iniquitas that is to say No aduersitie shall hurt if no miquitie haue the vpper hand And yet notwithstanding euery excommunication for many causes is also to be reared although that the excommunication of the Churche to the humble man being excommunicated be not damnable but wholesome 9. No man ought but in Gods cause alone to excommunicate suspende c It is cleare for asmuch as euery iust cause is the cause of God whose respect ought chiefly to be wayed and pondered Yea the loue of the person excommunicate ought to surmount the zeale of reuengement and the desire of all temporall goodes whatsoeuer for otherwise he that doeth excommunicate doth damnify himselfe To this 9. conclusion notwithstanding it is congruent that a Prelate may excommunicate in the cause also of man so that his principal respect in so doing be had to yâ iniury done to his God as appeareth 13. quaest 4 Inter querelas 10. No curse or excommunication can binde simply but in case it be geuen out against the aduersary of Christes lawe And it appeareth thus because that God doth bynde simply euery one that is bound who cannot excommunicate but onely for traÌsgression of his law Whereunto it is consonant notwithstanding that the censure of the Church doth not binde simply but secondarely in that case and respect as it is denounced against the aduersary of the members of the Church 11. There is no example of Christ which geueth power to hys disciples to excommunicate any subiecte especially for denying of any temporalties but contrary Which is thus declared by the fayth whereby we beleue that God is to be beloued aboue all thynges and our neighbour and enemy are to be beloued aboue all teÌporall goodes of this world necessaryly for the law of God cannot be contrary vnto it selfe 12. The disciples of Christ haue no power by any ciuill coaction to exact temporall things by their censures This appeareth by the fayth of the Scripture Luke 23. Where Christ did forbid hys Apostles ciuilly to raigne or to beare any lordship The kings sayth he of the Gentiles beare rule ouer them but you not so And after thys sense it is expounded of S. Bernarde of S. Chrysostome and other holy men which conclusion notwithstanding yet may they exact
temporal things by ecclesistical ceÌsures incidently if case be that it appertaine to the reuengement of their God 13. It is not possible by the absolute power of God that if the Pope or any other Christian doe pretende to binde or loose at their pleasure by what meanes soeuer that thereby hee doeth so binde and loose The contrary of this coÌclusion will destroy the wholâ Catholicke fayth importyng no lesse but him to be a blasphemer whiche so vsurpeth such absolute power of the Lord. And yet by this conclusion I entend not to derogate from the power of the Pope or of any other Prelate of the Churche but that he may by the vertue of the head so bynde and lose But doe vnderstand the conditionall of this negative to be impossible after this sense that it cannot bee that the Pope or any other Prelate of the Church can pretend by himselfe to bynde or lose how and after what maner he lyst himselfe except in such sorte that hee doe in deede so bynde and lose before God as he doth pretend to doe 14. We ought to beleue that the vicare of Christ doeth at suche times onely binde and loose when as hee worketh conformably by the lawe and ordinaunce of Christ. c The reason thereof is thys because otherwise it is vnlawfull for hym so to do except he should do it in the vertue of that law and so consequently vnlesse it be coÌformable to the law and ordinaunce of Christ. 15. To this conclusion this ought vniuersally to be beleeued that euery Priest rightly and duely ordered hath power according to hys vocation c. ¶ The reason heereof is this because that the order of priesthode in his owne nature and substance receaueth no such degrees either of more or of lesse And yet notwtstanding the power of inferiour Priests in these daies be vpon due consideration restrained and some times againe in time of extreme necessity released And thus according to the Doctours a Prelate hath a double power to wit the power of order the power of iurisdictioÌ or regimeÌt And according to this second power the Prelates are in an higher Maiestie and regiment 16. It is lawfull for Princes and Kynges in cases by the law limited to withdraw temporall commodities from Church men abusing the same habitualiter The reason therof is playne for that temporall Lordes ought rather to leaue to spirituall almes which bryngeth with it greater fruite then to corporall almes the case so standyng that some tyme it were a necessary work of spirituall almes to chastise such Clerkes by takyng from them their temporall liuinges which vse to abuse the same to the damnifyeng both of their soule and body The case which the law doth limite in this matter were the defect of correctyng his spirituall head or elles for lacke of correctyng the fayth of the Clerke which so offendeth as appeareth 16. q. 7. filijs Dist. 40. cap. Si Papa Whether they be temporall Lordes or any other men whatsoeuer which haue endued any Church with temporalities c The truth thereof is euidently sinne for that nothyng ought to stoppe a man froÌ the principall workes of charitie necessarily because in euery action and worke of man is to be vnderstand a priuy condition necessary of God his good will concurring with all as it is in the ciuill law de c. Conradi cap. 5. in fine collat x. And yet God forbid that by these wordes occasion should be geuen to the Lordes temporall to take away the goodes of fortune from the Church 18. An Ecclesiasticall minister yea the Byshop of Rome may lawfully be rebuked of his subiectes and for the profite of the Church be accused either of the Clergie or of the laytie The proufe of this is manifest hereby because the sayd Byshop of Rome is subiect to fall into the sinne agaynst the holy Ghost as may be supposed sauyng the sanctitude humilitie and reuerence due to such a Father For so long as our brother is subiect vnto the infirmitie of fallyng he lyeth vnder the law of brotherly correction And when the whole Colledge of Cardinals may be slouthfull in ministryng due correction for the necessary prosperitie of the Churche it is apparent that the residue of the body of the Churche which possibly may stand most of lay men may wholesomely correct the same accuse and bryng him to a better way The possibilitie of this case is touched Dist. 40. Si Papa If the Pope doe erre from the right fayth c. For like as such a great fall ought not to bee supposed in the Lord Pope without manifest euidence so agayne such an obstinacie ought not to be supposed in hym possibly beyng fallen but that bee will humbly receaue the wholesome medicine of his superiour correctyng him in the Lord. The practise of whiche conclusion also is testified in many Chronicles Farre be it from the Church of Christ that veritie should be condemned which soundeth euill to traÌsgressours and other slouthfull persons for then the whole âayth of the Scripture were in a damnable case Thus Iohn Wicklesse in geuyng his Exposition vnto his foresayd propositions and conclusions as is aboue prefixed through the fauour and diligence of the Londoners either shifted of the Byshops or elles satisfied them so that for that tyme he was dismissed and scaped clearely away onely beyng charged and commaunded by the sayd Byshops that he should not teach or preach any such doctrine any more for the offence of the lay people Thus this good man beyng escaped from the Bishops with this charge aforesayd yet notwithstandyng ceased not to proceede in his godly purpose labouryng and profityng still in the Church as he had begon Unto whom also as it happeneth by the prouidence of God this was a great helpe and stay for that in the same yeare or in the begynnyng of the next yeare folowyng the foresayd Pope Gregory xi whiche was the styrrer vp of all this trouble agaynst hym turned vp hys heeles and dyed After whom insued such a schisme in Rome betwene two Popes and other succeedyng after them one striuyng agaynst an other that the schisme thereof endured the space of xxxix yeares vntill the tyme of the Councell of Constaunce The occasioner of whiche schisme first was Pope Urbane the 6. who in the first begynnyng of hys Popedome was so proude and insolent to his Cardinals and other as to Dukes Princes and Queenes and so set to aduaunce his Nephew and kyndred with iniuries to other Princes that the greatest number of his Cardinalles and Courtyours by litle and litle shronke from him and set vp an other Frenche Pope agaynst hym named Clement who reigned xi yeares And after hym Benedictus the 13. who reigned yeares 26. Agayne of the contrary side after Urbanus the sixth succeeded Boniface the ninth Innocentius the viij Gregorius the xij Alexander the fift Iohn 13. ¶ Papae yeares month ¶ Antipapae yeares
affirme that it is lawful for any Deacon or Priest to preach the word of God without the authority of the sea Apostolique or catholique Byshop or of any other whose authority he knoweth sufficient We graunt it is an errour To affirme that there is no ciuile Lord no Bishop nor Prelate whilest he is in mortall sinne wee graunt it is an errour That temporall Lordes may at their pleasure take away the temporal goodes from Churches offending habitualiter We graunt it is an error after this sense that they may so take away temporall goodes of the churches wythout the cases limited in the lawes of the Church and kingdomes That the vulgar people may correct the Lordes offending at their pleasure vnderstanding by thys word may that they may do it by the law We graunt it is an errour because that subiectes haue no power ouer theyr Lordes That tithes be pure almes and that parishioners may for the offences of their Curates detaine the same and bestow them to others at theyr pleasure vnderstanding by thys word may as before to may by the lawe we graunt it is an errour That special praiers applied to any one person by prelates or religious men do no more profit then the general praiers if there be no let by the way to make them vnlike Understanding thys conclusion vniuersally negatiuely vnderstanding by special prayers the prayers made vpon special deuotion and general praiers of general deuotion then after this sense no such special prayers applied to any one person by special orators do profite more specially the said person then general praiers doe which are made oâ yâ same and for the same persons we graunt it is an errour He that geueth almes to the friers or to any frier that preacheth is excommunicate both he that geueth he that taketh Understanding thys proposition vniuersally or conditionally as is aforesayd We graunt to be an errour That who so entreth into any priuate religioÌ what so euer is thereby made more vnapt and vnmete to obey the commaundements of God We graunt it is an errour That such holy men as did institute any priuate religions whatsoeuer as well of secular hauing possessions as of friers hauing none in so instituting did sinne Understanding thys reduplitatiuely or vniuersally Wee graunt it is an error After thys sense that what Saint soeuer dyd institute priuate religioÌs instituting the sayd religion vpon that consideration as they did did sinne That religious men liuing in priuate religioÌs be not of the religion of Christ Understanding the proposition vniuersally as is aforesayd We graunt it is an errour That friers are bound to get their liuings by the labor of their handes and not by begging Understanding this propositioÌ vniuersally as before We grauÌt it is an errour These things haue we spoken reuerend father Lord in all humility vnder your gracious supportation and benigne correction according to our abilities slender capacities for this present the honor of god the verity of our belief and safe coÌscience in all poynts reserued more humbly yet beseeching you that if any other thing there be that semeth meete vnto your excellency discretion to be more or otherwise said spoken that your gracious fatherhood would vouchsafe to informe vs as children by the sacred scriptures by the determination of the church or authoryties of the holy Doctours And doubtles with redy wils and obedient mindes we wil consent and agree vnto your wholsom doctrine May it therfore please your fatherhode right reuerende in God according to the accustomed maner of your benignity fauourably to accept these our wordes and sayings forasmuch as the foresayde conclusions were neuer by vs either in scholes affirmed or els in Sermons publikely preached ¶ Further examinations and procedings against the foresayd Nich. Herford Phillip Reppindon and Io. Aishton WHen all these answers were made vnto the said lord Archb. of Canterb. the sayde Nicholas and Phillip for that they aunswered not vnto the meaning and words of the first conclusion expresly but contrary to the sense of the decretall Firmiter credimus were there iudicially examined what their sense and meaning was but they wold not expresse the same Then was it demaunded of them according to the sense of the same conclusion declared on the behalfe of the sayd Lord of Cant. whether the same materiall bread in numero whych before the consecration is laid vpon the aulter remaine in the proper substance and nature after the consecration in the Sacrament of the aulter and likewise of the wine To this the said Nicholas Phillip aunswered that for that time they could say no more therein then that they had already aunswered as is afore alledged in writing And for that vnto the sence and wordes of the second conclusion they aunswered not fully and expresly but in a sence contrary to the Decretall Cum Marthe beyng asked what was the meaning would not expresse the same Therfore it was demanded of them according to the sense of the same conclusion declared in the behalfe of the sayde Lord of Caunterbury whether those corporall accidences which formally were in the bread and wine before the coÌsecration of them after the consecration were in the same bread and wine or els were subiected in anye other substaunce To this they aunswered that better to answere then before in theyr writinges they already had for that time they could not To the meaning also and wordes of the third conclusion for that they aunswered not playnly and expresly but in sense contrary to the decretall in the Clementines Si dudum being asked what was that sense and meaning woulde not declare the same Wherefore it was then demaunded of them according to the sense of the same conclusion declared on the behalfe of the sayd Lorde of Canterbury Whither the same body of Christ whiche was assumpted of the Uirgine be in the sacrament of the aulter secundum se ipsum euen as he is really in carnall substance proper essence and nature To this they aunswered that for that time they could say no more then that they had sayd as before is specified in writing Furthermore to the sense and text of the sixt conclusion for that they aunswered not fully and expresly beyng asked whether God ought any maner of obedience to the Deuill or not they said yea as the obedience of loue because he loueth him and punished him as he ought And to proue that God ought so to obey the deuill they offered themselues to the fire To the 11. conclusion for that they aunswered not expresly being asked whither a prelate might excommunicate any man being in the state of grace said yea Unto the 20. coÌclusion for that they answered not fully simply and expresly being demaunded whether special or genenerall prayers did most profit and were of greater force They would not say but that speciall Unto the last conclusion for that they aunswered neyther simply nor expresly and being demanded
golde and rich coueringes as Eneas Siluius writeth were aboue the number of two hundreth Ioannes Cocleus in his booke De historia HussitaruÌ speaking of the bookes of Wickliffe testifyeth that he wrot very many bookes sermons and tractations Moreouer the said Cocleus speaking of himselfe recordeth also that there was a certaine Bishop in England which wrot vnto him declaring that he had yet remayning in his custodye two huge and mighty volumes of Iohn Wickliffes workes which for the quantity therof might seme to be equal with the workes of S. Augustine Haec Cocleus Amongest other of his Treatises I my selfe also haue found out certayne as de censu veritate scripturae Item De Ecclesia Item De Eucharistia confessio Wickleui whiche I entend hereafter the Lord so graunting to publish abroad As concerning certayne aunsweres of Iohn Wickliffe which he wrote to king Richard the 2. touching the right and title of the king and of the Pope because they are but short I thought here to annexe them The effect whereof here foloweth ¶ Iohn Wickliffes aunswere vnto K. Richard the second as touching the right and title of the king and the Pope IT was demaunded whether the kingdom of England may lawfully in case of necessity for his own defence deteyne and kepe backe the treasure of the kingdome that it be not caried away to forreine straunge nations the pope himselfe demaunding and requiring the same vnder pain of censure and by vertue of obedience Wickliffe setting a part the minds of learned meÌ what might be sayd in the matter either by the canon law or by the law of England or the ciuil law it resteth saith he now onely to perswade and proue the affirmatiue part of this doubt by the principles of Christes law And first I proue it thus Euery natural body hath power geuen of God to resist agaynst his contrary and to preserue it selfe in due estate as the Philosophers knew very well In somuch that bodyes without life are indued with such kinde of power as it is euideÌt vnto whom hardnes is geuen to resist those thinges that woulde breake it and coldnes to withstaÌd the heat that dissolueth it Forsomuch then as the kingdome of England after the maner and phrase of the Scriptures ought to be one body the clergy with the communalty the members thereof it seemeth that the same kingdome hath such power geueÌ him of god and so much the more apparaunt by how much the same body is more precious vnto God adorned with vertue knowledge For somuch theÌ as there is no power geueÌ of god vnto any creature for any end or purpose but that he may lawfully vse the same to that end and purpose It followeth that our kingdome may lawfully keep backe and deteyn theyr treasure for the defence of it selfe in what case soeuer necessity do require the same Secondarily the same is proued by the law of yâ gospell For the Pope cannot challenge yâ treasure of this kingdom but vnder the title of almes consequeÌtly vnder the pretence of the works of mercy according to the rule of charity But in case aforesayd the title of almes ought vtterly to cease Ergo the right and title of chalenging the treasure of our Realme shall cease also in the presupposed necessitie For so much as all charitie hath his beginning of himselfe it were no worke of charitie but of meere madnes to send away the treasures of the realme vnto forreine natioÌs wherby the Realme it selfe may fall into ruine vnder yâ pretence of such charitie It appeareth also by this that Christ the head of the Church whom all Christen Priests ought to follow liued by the almes of deuoute women Luke 7.8 He hungred and thyrsted he was a straunger and many other miseries he sustained not onely in his meÌbers but also in his owne body as the Apostle witnesseth Cor. viii He was made poore for your sakes that through his pouertie you might be rich wherby in the first endowiÌg of the Church what soeuer he were of the Clergy that had any temporall possessioÌs he had the same by forme of a perpetuall almes as both writinges and Chronicles do witnesse Whereupon S. Barnard declaring in his 2. booke to Eugenius that he could not chalenge any secular dominion by right of succession as being the vicar of S. Peter writeth thus that if S. Iohn should speake vnto the pope himselfe as Barnard doth vnto Eugenius were it to be thought that he would take it patiently But let it be so that you do challenge it vnto you by some other wayes or meanes but truely by any right or title Apostolicall you can not so doe For how could he geue vnto you that which he had not himselfe That which he had he gaue you that is to say care ouer the Church but did he geue you any Lordships or rule Harke what he sayth Not bearing rule sayth he as Lordes in the Clergy but behauing your selues as examples to the flocke And because thou shalt not thinke it to be spoken only in humility and not in verity marke the word of the Lord him selfe in the Cospell The kinges of the people do rule ouer them but you shall not do so Here Lordship and dominion is plainely forbidden to the Apostles and darest thou then vsurpe the same If thou will be a Lord thou shalt lose thine Apostleship or if thou wilt be an Apostle thou shalt lose thy Lordship For truely thou shalt depart from the one of them If thou wilt haue both thou shalt lose both or els thinke thy selfe to be of that number of whom God doth so greatly complayne saying They haue raigned but not through me They are become Princes and I haue not knowne it Now if it do suffice thee to rule with the Lord thou hast thy glory but not with God But if we will keepe that which is forbidden vs let vs heare what is sayd he that is the greatest amongest you sayth Christ shal be made as the least and he which is the highest shal be as the minister and for example set a childe in the middest of theÌ So this then is the true forme and institution of the Apostles trade Lordship and rule is forbidden ministration and seruice commaunded By these wordes of this blessed man whom the whole Church doth reuerence and worship it doth appeare that the Pope hath not power to occupy the Church goodes as Lord therof but as minister and seruaunt and proctor for the poore And would to God that the same proud greedy desire of rule Lordship which this seat doth chalenge vnto it be not a preamble to prepare a way vnto Antechrist For it is euident by the Gospell that Christ through his pouerty humility suffering of iniury got vnto him the children of his kingdome And moreouer so farre as I remember the same blessed maÌ Barnard in his 3. booke writeth also
to Absolon and his talke was with Ioab the sonne of Saruia and Abiaâhar the priest which toke part with Adonias But Sadoc the priest and Banaias the sonne of Ioaida and Nathan the Prophet and Semei and Serethi and Felethi and all the power of Dauids host were not on Adonias part This was the cause of the deposing of Abiathar because hee toke part with Adonia that he shuld be king against Salomon the eldest sonne of king Dauid wherefore it is wrytten in the thirde boke and second chapiter of the kings The king sayd vnto Abiathar the priest goe your wayes vnto Anatoth thine owne fielde for thou art a man of death but this day I will not slay thee because thou hast caried the Arke of the Lorde before my father Dauid and diddest labour in all things wherein my father laboured Then did Salomon cast out Abiathar that hee should be no more the priest of the Lord that the word of the Lord might be fulfilled which he spake vpon the house of Hely in Sylo Beholde the most prudent king Salomon according to the wisdome which was geuen him of God did exercise hys power vpon the sayd priests putting him out of his priesthode setting in his place Sadoc the priest this was a greater matter theÌ to take away the temporalities If then in the law of Christ whych nowe raigneth ouer vs a byshop should likewise rebell against the true heire of the kingdome willing to sette vp another for king why shoulde not the king or his heire haue power in like case to take away the temporalities from him so offending Item it is also euident by the king Nabuchodonozor whych had power geuen him of God to lead away the children of Israel with their priests and Leuites into the captiuity of Babylon as it is wrytten 4. booke of the kings 25. chapter Item it is red in the 4. boke of kings and 12. chapter How that Iosias the most godly king of Iuda according to the wisdoÌ which God had granted him toke away all the consecrate vessels which Iosaphat Ioram and Ochosias his forefathers kings of Iuda had consecrated and those which hee himselfe had offered and all the treasure that could be found in the temple of the Lord and in the kings pallace and sent it vnto Azahel king of Syria he departed from Ierusalem Marke how this most holy king exercised hys power not onely in taking away the temporalities of the priests but also those things which were consecrate in the temple of the Lord to procure vnto the common wealth the benefite of peace Item in the 4. boke and 18. chapter of the kings it is wrytten howe that the holy king Ezechias tooke all the treasure that was found in the house of the Lord and in the kings treasurie brake downe the pillers of the temple of the Lorde and all the plates of gold which he himselfe had fastned therupon and gaue them vnto the king of the Assyrians yet was hee not rebuked of the Lorde therefore as hee was for his other sinnes as it appeareth in the 2. boke of Paral. 32. chapter for so much then as in time of necessity all things ought to be in common vnto Christians it foloweth then that the seculere Lordes in case of necessitie in many other common cases may lawfully take away the mooueable goodes from the cleargie when they do offend Item it is also read in the 12. of Mathewe that the disciples of Iesus for to slake their hunger vppon the Saboth day pulled the eares of corne and did eate them and the Pharisies rebuked them therefore vnto whome Christ aunswered Haue ye not read what Dauid did when hee was hungry and those that were wyth him howe he entred into the house of the Lorde and did eate the shew breades which it was not lawfull for hym neither for them that were with hym to eate but only for the priests This story is written in the 1 boke of the kings and 21. chapter And the commandement in the 12. of Deuteronomie Whereby it appeareth that it is lawfull in time of necessitie to vse any thing bee it neuer so much consecrate Otherwise children by geuing their moueables to the consecration of any temple shoulde not be bound to helpe their parents which is contrary and against the Gospel of S Mathew in the 16. chapter whereas our Sauiour sharply rebuked the Pharisies that for their owne traditions they did transgresse the commaundement of God Item Titus and Vespasian seculer princes had power geuen them of God 24. yeares after the Lordes Ascension to take away the temporallities from the priestes whych had offended agaynst the Lordes holy one And thereby also berest them of their liues and it seemeth vnto many they did and might worthely doe the same according to Gods good wil and pleasure Then forsomuch as our priests in these dayes may transgresse and offend as much and rather more against the Lordes annoynted it followeth that by the pleasure of God the seculer Lordes may likewise punyshe them for their offence Our sauiour being king of kings and high bishop wyth hys disciples did geue tribute vnto Cesar as it appeareth Mathewe 17. and commaunded the Scribes and Pharisies to geue the lyke vnto Cesar Mat. 22. Whereby hee gaue example vnto all priestes that shoulde come after hym to render tribute vnto their kinges whereupon blessed S Ambrose in his 4 boke vppon these wordes in the 5. of Luke cast out your nettes wryteth thus There is an other kinde of fishing amongst the Apostles after which manner the Lord commanded Peter only to fish saying cast out thy hoke and that fish which coÌmeth first vp take hym And then vnto the purpose he sayth It is truely a great spirituall document wherby all Christian menne are taught that they ought to be subiecte vnto the higher powers and that no man ought to thinke that the lawes of a king here on earth are to be brokeÌ For if the sonne of God did pay tribute who art thou so great a man that thinkest thou oughtest not to pay tribute He payed tribute which had no possessions and thou which daily seekest after the luker of the world why doest thou not acknowledge the obedience and duetie of the worlde Why doest thou thorowe the arrogancie of thy minde exault thy selfe aboue the worlde when as thorowe thine owne miserable couetousnesse thou art subiect vnto the worlde Thus writeth S. Ambrose and it is put in the 11. quest 1. Magnum quidem He also wryteth vppon these wordes in the 20 of Luke shewe me a pennie whose Image it hathe if Christ had not the Image of Cesar why did hee pay any tribute He gaue it not of hys owne but rendred vnto the worlde that which was the worldes And if thou wilt not be in daunger of Cesar possesse not those things which are the worldes for if thou hast richesse thou
art in daunger of Cesar. Wherefore if thou wilt owe nothing vnto any earthly king forsake all chose things and followe Christ If then all ecclesiasticall ministers hauing richesse ought to be vnder the subiection of kings and geue vnto them tribute It foloweth that kings may lawfully by the authoritye which is geuen them take away theyr temporallities from them Here vpon S. Paule acknowledging him selfe to be vnder the iurisdiction of the Emperour appealed vnto Cesar as it appeareth Actes 25. I stand sayth he at Cesars iudgement seat there I ought to be iudged Whereupon in the 8 distinction chapter quo iure S. Ambrose alleageth that all things are lawfull vnto the Emperour al things vnder his power For the confirmation wherof it is said Daniel second chapter the God of heauen hath geuen vnto thee a kingdome strength Empire and glory and all places wherein the children of men do dwell and hath geuen into thy power the beastes of the field and fowles of the aire and set all things vnder thy subiection Also in the 11. question and 1. He sayeth if the Emperour require tribute we do not denie that the landes of the Church shall pay tribute if the Emperour haue neede of our landes hee hath power to chalenge them let him take them if hee will I doe not geue them vnto the Emperour neither doe I denie them Thys wryteth S. Ambrose expresly declaring that the seculare Lorde hath power at hys pleasure to take away the lands of the Church and so consequently the seculer Lords haue power at their owne pleasures to take away the temporal goodes from the Ecclesiasticall ministers when they doe offend Item S. Augustine wryteth if thou sayest what haue we to do wyth the Emperour But nowe as I sayde wee speake of mannes lawe The Apostle would be obedient vnto the kings and honor them saying Reuerence your kings and doe not say what haue I to doe with the king What haste thou then to doe wyth possessions By the kings law the possessions are possessed thou hast said what haue I to doe with the king but doe not say what hath thy possessions to doe wyth the king For then haste thou renounced the lawes of menne whereby thou diddest possesse thy landes Thus wryteth S. Augustine in his 8. distinction by whose wordes it is manifest that the king hath power ouer the churche goodes consequently may take them away from the clergie transgressing or offending Item in his 33 Epistle vnto Boniface hee sayeth what sober man will say vnto our kings care not you in our kingdome by whome the church of the Lorde is maintained or by whome it is oppressed it partaineth not vnto you who will bee eyther a religious man or who will be a church robber Vnto whome it may be thus answered Doeth it not pertaine vnto vs in our kingdom who will either liue a chast life or who will be an vnchast whoremonger Beholde this holy man sheweth heere howe that it is the duety of kings to punish suche as are robbers of Churches and consequently the proud clergy when as they do offend Item hee wryteth in the 33. quest 7. si de rebus The seculare Lordes may lawfully take away the temporall goodes from heritickes and for so much that it is a case greatly possible that many of the cleargie are vsers of Simonie and thereby heretickes Therefore the seculare Lordes may very lawfully take away their temporallities from them For what vnworthy thyng is it sayeth Saint Augustine if the Catholickes doe possesse according vnto the will of the Lorde those thynges whych the heretickes helde For so muche as this is the worde of the Lorde vnto all wycked men Mathew 21. the kingdome of God shall be taken away from you and geuen vnto an nation whiche shall doe the righteousnesse thereof is it in vaine whych is wrytten in the 11. chapter of the booke of Wisedome The iust shall eat the labours of the wicked And whereas it may bee obiected as touching the desire of other mennes goodes Saynte Augustine aunsweareth that by that euidence the seuen nations whyche did abuse the lande of promesse and were driuen out from thence by the power of God may obiecte the same vnto the people of God whyche inhabite the same And the Iewes them selues from whome accordynge vnto the woorde of the Lorde the kingdome is taken away and geuen vnto a people whiche shall doe the woorkes of righteousnesse maye obiecte the same vnto the Churche of Christ as touching the desire of other mennes goodes but Sainte Augustines aunswere is thus Wee sayeth he doe not desire another mannes goodes for so much as they are oures by the commandement of him by whom all things were made By like euidence the clergie hauing offended their temporall goodes are made the goodes of others for the profite of the church to this purpose also according to S. Augustine serueth the 14. question 4. vnto a misbeleeuer it is not a halfepennie matter but vnto the faithfull is a whole worlde of richesse shal we not then conuince al such to possesse an other mans goodes which seemed to haue gathered great richesse together and know not howe to vse them for that truely is not an others whych is possessed by right and that is lawfully possessed whych is iustly possessed and that is iustly possessed which is well possessed Ergo all that is euell possessed is another mannes and he doth ill possesse it which doth euell vse it If then anye of the cleargie doe abuse the temporall goodes the temporall Lordes maye at theyr owne pleasure accordynge vnto the rule of charitie take away the sayde temporall goodes from the cleargie so transgressing For then according to the allegation aforesayde the cleargie doeth not iustly possesse those temporall goodes but the temporall Lordes proceadyng according to the rule of charitie Doe iustly possesse those temporallities for so muche as all things are the iust mannes 1. Corrinth 3. chapter All thynges sayeth the Apostle are youres Whether it be Paule or Apollo or Cephas eyther the worlde eyther life or death or thynges present or thynges to come for all thynges be youres you be Christes and Christe is Goddes Also 23. quest 7. Quicunque It is wrytten Iure diuino omnia sunt iustorum The woordes of Sainte Augustine in that place ad Vincentium be these Who so euer sayeth hee vppon the occasion of this law or ordinaunce of the Emperour doeth molest or persecute you not for loue of any charitable correction but onely for hatered and malyce to doe you displeasure I holde not wyth hym in so doyng And althoughe there is nothyng heere in thys earthe that any manne may possesse assuredly but eyther hee must holde it by Goddes lawe by whyche cuncta iustorum esse dicuntur that is all thynges be sayde to pertayne to the possession of the iuste or else by mannes lawe whych standeth in
at the least diminished by the contrary vertue induced and brought in It semeth also most pertinent vnto the laity forsomuch as they ought not to lay violeÌt haÌds vpon their ministers or to abiect the priestly dignity neither to iudge any of the cleargy in theyr open courts It semeth also by the law of coÌscience to pertain vnto the lay people for so much as euery man which worketh any worke of mercy ought diligently to haue respecte vnto the habilitie of them that he bestoweth his almes vpon least that by nourishyng or helping loyterers hee be made partaker of his offence Wherevpon if a priest doe not minister of their spiritualties as Hostyensis teacheth in his 3. booke of their tithes first frutes and oblations that the people ought to take away the almes of their tithes from them Item it is confirmed by the last chapiter of the 17. question out of the decre of rents appropriate vnto the church quicunque Whereas the case is put thus that a certaine man hauing no children neither hoping to haue any gaue all his goodes vnto the church reseruing vnto him selfe the only vse and profites therof it happened afterward that he had children and the bishop restored againe his goodes vnto him hoping not for it The bishop had it in his power whether to reÌder again or no those things which were geuen him but that was by the lawe of man and not by the lawe of conscience If then by the decree of the holy doctoure S. Augustine in his sermone of the life of the cleargie Aurelius the Byshop of Carthage had no power by Gods lawe to with holde that which is bestowed vppon the churche for the necessitie of children by the which law the wanton proud and vnstable clergy being more then sufficiently possessed and enriched do detain and keepe backe the temporallities to the detrement and hurt of their owne state and of the whole Militant churche the seculare patrones being thereby so impouerished that they are compelled by penurie to robbe and steale to oppresse their tenants to spoile and vndoe others and oftentimes by very necessitie are driuen to beggerie Item suppose that a priest and minister howe greuously so euer he doe offend by what kinde or signe of offence so euer it be as it was in the bishop Iudas Iscarioth of the religious monk Sergius of Pope Leo the hereticke and many other priests of whom the scripture and chronicles make mention and daily experience doeth teache vs the same It is euident that as it is supposed the priestes in the kingdom of Boheme greuously offending it is the kings part forsomuch as he is supreme head next vnder God and Lorde of the kingdome of Boheme to correct and punish those priests And for so much as the gentillest correction punishmeÌt of suche as be indurate in their malice is the casting away of their temporal goods it followeth that it is lawful for the king to take away temporallities Wherfore it shuld seme very maruelous and strange if that priests riding about shuld spoile virgins violently corrupt defile honest matrones if in such case it were not lawful for them to take away their armors weapons horses gunnes and swordes from them The like reason were it also if they had vnlawfully conspired the death of the king or that they woulde betray the king vnto hys ennemies Item whatsoeuer any of the clergy doth require or desire of the seculer power according vnto the law ordinaÌce of Christ the seculer power ought to performe graunt the same But the clergy being letted by riches ought to require helpe of the seculer power for the dispensation of the said riches Ergo the seculer power ought in such case by the law of Christ to take vpon them the office or duty of getting keping distributing all such manner of riches the Minor is heereby proued that no man ought to haue riches but to that end that they be helps preferring helping vnto the office which is appoynted of God Therfore in case that seculer possession doe hinder the cleargy from their duetie The secular power ought to take it away for so did the Apostles Actes 6. saying it is not lawfull for vs to leaue the worde of God vntaught and to minister to Tables And thus hetherto hath Iohn Hus prosecuted Wyckleffs articles with long arguments and reasons the which were to long a trauaile neither agreable for this place to alledge all the whole order of his reasons and profes which he vsed in that desputatioÌ aboue the nomber of 20. more besides the testimonies of all the wryters before recited the which hee alledgeth out of the scriptures decretals S. Ambrose in his boke of offices S. August in his 5. boke 5. quest and also vnto Macedo Isydore the councell of Nice Greg his 11. quest Bernard vnto Eugenius in his 3. booke and out of Lyncolniensis 61. Epistle besides many other moe The sum of al which testimonies tend vnto this end that he might vtterly take away all earthly rule dominion from the clergy and to bring them vnder the subiection and censure of kings Emperors as it were within certaine bonds the which is not onely agreable vnto equity and Gods word but also profitable for the cleargy themselues Hee teacheth it also to be necessary that they shuld rather be subiect vnder the seculer power then to be aboue them because that els it were dangerous lest that they being intangled with such kinde of busines they should be an easier pray vnto sathan and soner trapped in his snares And therby it should come to passe that the gouernance principality of al things being at the length brought into the hands of the clergy the lawful authority of kings princes shuld not only be geuen ouer vnto them but in a maner as it were growe out of vse specially for so much as already in certaine kingdoms and common wealths the ecclesiastical power is growen vnto such height that not only in Boheme but also almost thorowout al the common welths they do occupy the 3. or at least the 4. part of the rents and reuenues And last of al he alleageth the exaÌple of Greg. and of Mauritius afterwarde the prophecy of Hildegardis wryting in this manner As the Ecclesiastical ministers do willingly receiue rewarde and praise of kings rulers for their good deedes So also ought they when they do offend willingly suffer and receiue punishmeÌt at their hands for their euil doings The consequent holdeth thus forsomuch as the punishment mekely and huÌbly receiued for hys offence doth more profit a man then his praise receiued for any good work Wherupon S. Greg. wryteth thus vnto Mauritius the Emperor when he did persecute him saying I beleue that you do please almighty God so muche the better in so cruelly afflicting me which haue ben so euel a seruaunt vnto him If then thys holy Pope did so humbly and
priesthood if al I be vnworthy to the worship of God helpe of christen soules freely without gathering of her goods for my preaching If I erred in this I will be amended And sir touching your maundement that ye sendeÌ to me there was seÌt none And sir I made neuer yet disobedieÌce vnto you ne to your ministers yef all I had me owes more to obeyche to God thou to you in that that ye bidden contrary to Christes bid ding And sir as ye sayne that I had no minde of my hele it is to lightly demet for God forbid but yef there lye hele more then in your bidding For God wât for hele I did it of mine and of the people and that was in any minde But sir it semes me that ye charge not by euidence of the punishing so greatly the breaking of Gods hests as ye done of your own And sir if it be your wil in default that the people wanted you to teache hem and her curates did not by the desire of the people that weren hungry and thirsty after gods word ichone to beare vp others charge as gods law bids I preached not for disobedience to you but sir in fulfilling of the obedieÌce that Gods law bids me do in excusing of my selfe to you of that ye blame me of in opeÌ shewing to holy Church with y p protestation that I first made I aunswere thus to the Articles that ye haue put to me The first is this that I William of Swinderby the Monday the first of August the yeare of our Lorde 1390. preaching to the people in the Church of Whitney of your Dioces held and affirmed as ye sayne that no Prelate of the world of what state or degree that he be hauing cure of soules being in deadly sinne and hearing confession of his suget does nought in assoyling him ne he assoiles him not of his sinne and also in amending his suget opeÌly sinning and him for his desertes cursing his sentence byndes nor but if that Prelate be as cleane out of deadly sinne as was S. Peter to whom our Lord gaue power of binding and vnbinding I neuer thought this ne spake this ne heard it to the time that I saw it written in our booke and that will witnes the Lord of the towne that has the same sermon written and many gentiles and other that heardeÌ me that day But thus I said and thus I say with protestation put before that there is no man Pope ne bishop prelate ne Curate that bindes soothly verily and ghostly but in as much as his binding or vnbinding accordes with the keyes of heauen that God gaue to Peter And as S. Gregory saies that power han they only that hold together the ensample of the apostles with heere teaching Illi soli in hac carne positiligandi atque soluendi potestatem habent sicut sancti Apostoli qui eorum exempla simul cum doctrina tenent gg li. quarto sententiarum The second article that is put vpon me is this that I should haue sayd preached affirmed in many places before many true men of Christ that after the Sacramentall wordes sayd of the priest hauing entention of consecratioÌ That in the Sacrament of Gods body is not very Gods body This sayd I neuer God wote and true men that haue heard me The third article is this that our bishop puts vpoÌ me that I should haue sayd in many places and affirmed that accidents mow not be in the sacrament of the aultar without subiect and that material bread leues not therwith Gods body in the sacrament This conclusion I haue not holdeÌ ne taught ne preached for I haue not medled me of that matter my wit suffiseth not thereto But here I tell my beliefe with protestation put before that the Sacrament of the aultar made by vertue of heauenly wordes that Christ himselfe sayd in the Cene when he made this sacrament that it is bread christes bodye so as Christ himselfe sayes in the Gospell S. Paul sayes and as Doctors in the common law haue determined to this senteÌce Math. 26. Mar. 14. Lu. 22. Pa. 1. Cor. 10. 11. de con distinct 2. panis de consecra dist 2. Corpus Iohn 6 verus panis The 4. article is this that our Bishop accuseth me of that I should haue preached about and sayd that a Priest being in deadly sinne may not by the strength of the Sacramentall words make gods body or none other Sacrament of the Churche either performe to minister them to members of the same Thus I neuer said thought it preached it ne taught it for well I wot the wickednesse of a Priest may appaire no very sacrament but the wickednes of the Priest appayres himselfen and all that boldnes example of his sinne causen the people to liuen the worse agaynst Gods law Vnde Greg. Et si sacerdos in peccatis fuerit totus populus ad peccandum conuertitur The 5. article is this that our bishop puts vnto me that all priestes ben of eueÌ power in all things not withstaÌding that some of this world bene of higher dignity or more passing in highnes of degree Certes no man would say thus as I suppose no more did I ne neuer heard it that I wot of But this I say with protestation made before that what Priest liues most holily next following the law of God he is most louer of God and most profitable to the Church If men speakeÌ of world ly power and Lordships and worships with other vices that raignen therin what Priest that desires and has most hereof in what degree so he be he is most Antichrist of all the priestes that ben in earth Vnde Augustinus ad Valerium scribens ait Nihil est in hac vita maximè hoc tempore facilius leuius hominibus acceptabilius Episcopi praeÌsbiteri aut decani officijs sed si profunctoriè aut adulatoriè nihil apud Deum miserabilius aut tristius damnabilius The sixt Article is this that onely contrition does away sinne if a man be duely contrite and all outward coÌfession by word is superfluous and not requiret of need of health This conclusioÌ said I neuer that I know of But thus I say with protestation put before that veray contrition of hart that is neuer without charity and grace dos away al sinnes before done of that man that is verely contrite And all true confessioÌ made by mouth outward to a wise priest and a good profiteth much to man and it is needfull helping that men shew their life to such trusting full to gods mercy and that he forgeues thy sinne Vnde August de conse distict 4. Nemo tollit peccata mundi nisi solus Christus qui est agnus tollens peccata mundi The 7. article is this that I should say
that lower curates haue not here power of binding assoiling by mean of pope and bishop but of Christ without mony And ther fore neither pope ne bishop may reuoke such maner power for time and place at her will Thus sayd I not but not for thy it seemes me thus that no man should graunt any thing after his owne will ghostly ne bodily But euerich man should be wel aduiser that he graunt nothing but if it be the will of God that he so graunt it And it is no doubt that ne God grauntes by meane persons as does Antichrist to torment Christes people Vnde Ioh. 19. ait Pilatus Nessis quia potestatem habeo dimittere te Et Christus Non haberes potestatem aduersum me vllam nisi esset tibi datum desuper The 8. article that our bishop puts me to is this that I should say that the pope may not grauÌt such maner indulgence of yeares for there shall not be so many yeres vnto yâ day of doome as hene conteined in his buls or in the Popes indulgences wherof it folowes that indulgences bene not so much worth as they semen and bene preached This article I sayd not thus but I say that the Pope may graunt indulgences written in his letter of yeres all so farre forth that he may graunt him in Gods law so farre to graunt and farther not yeares may he graunt no moe then God hath set Yf indulgence ben forgeuenes of sinne I wot wel all onely God forgeues sinne Yf it be releasing of paines in Purgatory ordeiner of God if God haue bidden him release so many or ordeined that be should release so many he may then release him if it be in his own disposing to release whom him likes how much then he may destroy Purgatory and let none come there and release his owne payne as charity wottes So it semes he may be liker to be saued if himselfe list If any go to Purgatory theÌ it semes he full fayles charitye If Bulles bene the indulgence that men bringen from the Court then ben they not so much worth as they costen there for lightly they might be lost drenched or brend or a rat might eateÌ them his indulgence then were lost Therefore sir haue me excuser I know not these termes teach me these termes by Goddes law and truely I will learne hem The 9. Article is this that I should haue sayde that it is not in the popes power to grauÌt to any man doing penaunce remission from payne ne from blame Leude I am but this Article sayd I not thus leudly But thus I say that sithen it is onely due to God to geue and to graunt plenary remission from paines froÌ blame that what euer he be Pope or other that presumptuously mistakes vpoÌ him that power that is onely due to God in that in as much as in him is he makes himselfe Christ blasphemeth in God as Lucifer did when he sayd Ascendam ero similis altissimo Farther I say if the Pope holde men of armes in mainteining his temporalties Lordship to venge him on hem that gilten offenden him and geues remissioÌ to fight to slay hem that contraryen hem as men sayden he did by the bishop of Norwich not putting his swerd into his sheath as God commaunded Peter Mitte c. he is Antichristus for he dos contrary to the commaundements of Iesus that bad Peter forgeue to his brother seueÌty sithe seuen sithe Si peccauerit in me frater meus quotiens demittam ei Septies c. Et Christus non dico tibi septies sed septuagesies septies The 10. Article is this that our Bishoppe puts to me that I should haue sayd that a man geuing his almes to any man after his dome not hauing neede sinnes in so geuing This article sothly I sayd not in these termes But of this matter I haue spoken will with protestation made before on this wise that it is medefull to geue almes to ich man that asketh it bodely or ghostly but not to geue to ich shameles begger strong mighty of body to get his lifeloode leuefull will not in what degree so he be men oweÌ not to geue it to such a one that he vnreasonably asketh for if he geue it to him wittingly he sins as fautor of his idlenes Vnde Sap. 12. Si benefeceris scito cui benefeceris erit gloria in bonis tuis multa The 11. Article is this that is put to me that I shoulde haue sayd that it is not in the power of any prelate of what euer priuate Religion to graunt letters of the good deeds of her order ne such benefices grauntet profits not to hele of soules to hem that they ben grauntet to I said neuer thus iââhese termes but thus I say with protestation that prelates of priuate religion moweÌ grauÌt letters of the good deedes of her order But the gostly mede that comes of good deedes they mow not graunt for that is onely propriet to God And if they blinde the people in misbeliefe for her worldlye winning wittingly behetting hem of her owne grauÌt gostly medes in heauen by her letters and her seale vncertaine who shall be damned but make the people bolder to sinne by trust of her praiers hit is none heal to the soules but harmes to that one to that other For God shall yeld to echone after here werkes Ipse reddet vnicuique secundum opera suaâ The 12. Article is this that our Bishops puts to me that I mony times and oft haue come he sayes to a desert woode cleped Derwaldswode of his dioces and there in a Chappell not hallowed but accurset*shepherds hulke by mine own folly he sayes haue presumed to sing but rather to curse in contempt of the keyes Hereto I say that this is falsly put vpoÌ me of hem that told you this For it is a chappell where a priest sings certaine dayes in the yeare with great solemnity and certes I neuer song therein seth I was borne into this world The 13. Article is this that I should also presume to sing in an vnhallowet Chappell that stondes in the parke of Newton besides the town of Leyntwardy of this same Dioces Truely I wot not where the place stondes The 14. Article is this that I should say that no man owes to sweare for any thing but simply withouteÌ oth to affirme or to deny and if he sweare he sinnes This article sayd I not that I haue minde of in thys maner But oft I haue sayd and yet will that men should not sweare by any creature by the law of God and that no man should sweare in idel as wel nigh al the people vseth therfore me thinkes it is no neede to comfort the people in swearing For from
obserued Christ hath fulfilled the lawes morall of the old testament because that the morals and iudicials were ordained that one person should not do iniury to an other that euery man should haue paid him that is hys Now they that are in charity wil do no iniury to others neither do they take other mens goodes away from them Nay it seeketh not her owne things For charitie seeketh not the things that be her owne Wherfore much lesse by a stronger reason it ought not to seke for other mens goods And wheÌ as the iudicials morals were ordained Christ did not by the workes of the law iustifie the beleuers in him but by grace iustified them froÌ their sins And so did Christ fulfill that by grace that the lawe could not by iustice Paule to the Romaines declareth in a godly discourse and to the Galath likewise that none shall be iustified by the workes of the lawe but by grace in the faith of Iesu Christ. As for the morals ceremonies of the lawe as circumcision sacrifices for offence and for sinnes first fruites tenthes ãâã diuers sortes of washings the sprinkling of bloud the sprinkling of ashes abstaining from vnclean meats whych are ordeined for the sanctifying and clensing of the people froÌ sinne no nor yet the praiers of the priests neither the preachings of the prophets could clense a man from his sin For death raigned euen from Adam to Moises and sinne from Moises to Christ as Paule declareth to the Romaines in the 5. chapter But Christ willing to haue mercy and not sacrifice being a Priest for euer after the order of Melchisedech an high Priest of good things to come did neither by the bloud of goats or calues but by his owne bloud enter in once vnto the holy places when as euerlasting redemption was founde neither did Iesus enter into the holy places that were made wyth handes which are the examples of true thynges but into the very heauen that now he may appeare before the countenaunce of God for vs. Nor yet he did so that he should offer vp himselfe oftentimes as the high Byshop entred into the holy place euery yeere with straunge bloud for otherwise he must nedes haue suffred oftentimes sithens the beginning of the world but now in the latter end of the world hath he once appeared by his owne sacrifice for the destruction of sinne And like as it is decreed for men once to die and after that commeth iudgement euen so was Christ once offred vp to coÌsume away the sinnes of many The second time shall hee appeare without sinne to the saluation of such as looke for him For the law hauing a shadow of good things to come and not the very image or substaunce it selfe of the things can neuer by those sacrifices which they offer of one selfe same sort continually yere by yere make them perfect that come vnto her Otherwise men would leaue of offring because that those worshyps being once clensed should haue no more prâââe of conscience for sinne afterwardes But in them is their remembrance made of sinnes euery yere For it is impossible that by the bloud of goats bulles sinnes should be taken away Wherfore he entring into the world doth say as for sacrifice and offring thou woldst not haue but a body hast thou framed vnto mee And sacrifices for sinne haue not pleased thee then said I behold I come In the head or principall part of the booke it is wrytten of me that I should do thy wil O God Wherfore he said before that sacrifices oblations and burnt offerings and that for sinne thou wouldest not haue neyther were those thyngs pleasaÌt to thee whych are offred according to the law then sayd I behold I come that I may do thy wil O God He taketh away the first that he may stablish that that folowed In whych will we are sanctified and made holy by the offering vp of the body of Iesus Christ ones And verely euery Priest is ready euery day ministring oftentimes offring the self same sacrifices which neuer can take away sinnes But this man offering one sacrifice for sinnes doth for euer and euer sit at Gods right haÌd looking for the rest to come till that hys enemies be placed to be his footestoole For with one offering hath hee for euer made perfect those that be sanctified By which thinges it plainly appeareth that Christ by one offring hath clensed hys from their sinnes who could not be clensed from the same by all the ceremonies of the law and so did fulfill that which the priesthoode of the law could not Wherfore onely the morals and iudicials he fulfilled by the lawe of charitie and by grace and the ceremonials by one offering vp of hys body in the aultar of the crosse And so it is plaine that Christ fulfilled the whole lawe Wherfore sithens that the holy things of the law were a shadowe of those things that were to come in the time of grace it were meete that all those thynges should vtterly cease amongest Christians which should either be against charity or the grace of Christ. Although in the time of the lawe they were lawfull and not vtterly contrary to it but were figures of perfections in Christes faith yet it were meete that they should cease at the comming of the perfection whych they did prefigurate as circumcision the eating of the paschal lambe and other ceremonial points of the law Wherupon also Paul to the Hebrues the 7. chapter sayeth thus If therfore the making vp of the perfection of all was by the Leuiticall priesthode for the people receiued the law vnder hym why was it necessary besides that an other Priest should rise vp after the order of Melchisedech not be called after the order of Aaronâ For wheÌ the Priesthode is remoued it must needes be that the lawe also be remoued For he in whom these things are spokeÌ is of an other tribe of which none stoode present at the aulter Because it is manifest that our Lorde had hys offspring of Iuda in which tribe Moises spake nothing of the Priests And besides this it is manifest if according to the order of Melchisedech there doe rise vp an other Priest which was not made according to the law of the carnal commaundement but according to the power of the life that cannot be losed For thus he beareth witnes that thou art a priest for euer after the order of Melchisedech so that the coÌmandement that went before is disalowed for the weakenes vnprofitablenesse thereof For the lawe hath brought no body to perfection By which things it appeareth that Christ making an end of the priesthode of Aaron doth also make vp a full end of the law belonging to that Priesthode Wherupon I maruell that your learned men doe say that Christen folkes are bound to this small ceremonie of the paiment of tithes and care nothing at all
of warres among the ChristiaÌs in any case to be lawful for he himself before hath opeÌly protested the contrary But that his purpose is to proue the Pope in all his doings teachings more to be addicted to warre theÌ to peace yea in such cases wher is no necessity of war And therin proueth he the Pope to be contrary to Christ the is to be Antichrist Now he proceedeth further to the second part which is of mercy In the which part he sheweth how Christ teacheth vs to be merciful because mercye as he sayth proceedeth froÌ charity and nourisheth it In which doctrine of mercye he breaketh not the law of righteousnes for he himself by mercy hath clensed vs from our sinnes from which we coulde not by the righteousnes of the law be clensed But whom he hath made cleane by mercye vndoubtedly it behoueth those same to be also merciful For in the v. chapiter of Mathew he sayth Blessed are the merciful for they shall obtaine mercy And againe in the 6. of Mathew If ye forgeue vnto men their sinnes your father will forgeue vnto you your sinnes And againe in the vij chapter of Mathewe Iudge not ye shal not be iudged condemne not and ye shal not be condemned with what measure ye measure with the same shal it be measured vnto you againe In the xviij chap. of Mathew Peter asked the lord saying Lord how often shal my brother sinne agaynst me and I shall forgeue him seuen times Iesus sayd vnto him I say not vnto thee seuen times but seuentie times seuen tymes Therefore is the kingdome of heauen likened vnto a certaine king which would take accoÌpt of his seruants And when he had begun to reckeÌ one was brought vnto hym which ought him tenne thousand talents And because he had nothing where withal to pay his maister commauÌded him to be solde and his wife and his children and all that he had and the debt to be payd The seruaunt therefore fell downe and besought him saying haue pacience with me and I wil pay thee all And the Lord had pity on that seruant and loosed him and forgaue him the debt But when the seruant was departed he found one of his fellow seruaunts which ought him an hundred pence and he layed handes on him and tooke him by the throte saying pay me that thou owest and his fellowe fell downe and besought him saying Haue pacience with me and I will pay thee all But he would not but went and cast hym into prison till he shoulde pay the debt And when his other fellowes saw the things that were done they were very sorye and came declared vnto their maister all that was done Then his maister called him and said vnto him O thou vngratious seruant I forgaue thee al that debt when thou desiredst mee Oughtest thou nor then also to haue such pity on thy felow eueÌ as I had pity on thee And his lord was wroth and deliuered him vnto the Iaylers till he should pay all that was due vnto him So likewise shall my heaueÌly father do vnto you except ye forgeue from your hartes eche one to his brother their trespasses By this doctrine it is most plaine and manifest that euery ChristiaÌ ought to be mercifull vnto his brother how often soeuer he offendeth against him Because we so often as we offend do aske mercy of God Wherfore for asmuch as our offence agaynst God is farre more grieuous then any offence of our brother agaynst vs it is playne that it behooueth vs to be merciful vnto our brethren if we wil haue mercy at Gods hand But contrary to this doctrine of mercy The Romish bishop maketh confirmeth many lawes which punishe offenders euen vnto the death As it is plaine by the processe of the decrees Distin 23. quest 5. It is declared and determined that to kill men ex officio that is hauing authority and power so to do is not sinne And againe the souldiour which is obedieÌt vnto the higher power and so killeth a man is not guilty of murther And againe he is the minister of the Lord which smiteth the euil in that they are euill and killeth theÌ And many other such like thinges are throughout the whole processe of the question determined That for certayne kinds of sinnes men ought by the rigour of the law to be punished euen vnto death But the foundation of their saying they tooke out of the olde law in which for diuers transgressions were appointed diuers punishments It is very much woÌderful vnto me why that wyse men being the authors makers of lawes do alwayes for the foundation of their sayings looke vpon the shadow of the lawe and not the light of the gospel of Iesus Christ for they geue not heede vnto the fygure of perfection nor yet vnto the perfection figured Is it not written in that 3. of Iohn God sent not his soÌne into the world to iudge the world but to saue the world by him In Iohn the 8. chap. The scribes and phariseis bring in a woman taken in adultery and let her in the middest and sayd vnto Christ Maister euen nowe this woman was taken in adultery But in the lawe Moises hath coÌmaunded vs to stone such What sayest thou therfore This they sayd to tempt him that they might accuse him But Iesus stouped downe and with his finger wrote on the ground And while they continued asking him he lift himselfe vp and sayd vnto them let him that is among you without sinne cast the first stone at her And agayne he stouped and wrote on the ground And when they heard it the went out one by one beginning at the eldest so Iesus was lefte alone and the woman standing in the midst When Iesus had lift vp himselfe agayne he said vnto her where be they which accused thee hath no man condemned thee She sayd no man Lord. And Iesus sayd vnto her Neyther do I condemne thee Goe thy way and sinne now no more It is manifest by the scriptures the Christ was promised he should be king of the Iews vnto the kings pertained the iudgements of the law but because he came not to iudge sinners according to the rigor of the law but came according to grace to saue that which was lost in calling the sinner to repentaunce it is most playne that in the comming of the law of grace he would haue the iudgement of the lawe of righteousnes to cease for otherwise he had dealt vniustly with the foresayd woman forasmuch as the witnesses of her adultery bare witnes against her Wherfore seeing the same king Christ was a iudge if it had bene his will that the righteousnes of the law shoulde be obserued he ought to haue adiudged the woman to death according as the law commaunded whiche thing forasmuch as he did not it is most euident that the iudgementes of the righteousnes of
thee and being sold was it not in thine own power why hast thou conceiued this thing in thine hart Thou hast not lyed vnto meÌ but vnto God And wheÌ Ananias heard these wordes he fell downe and gaue vp the ghost great feare came on all them that heard these things And the young meÌ rose vp and tooke him vp and caried him out and buried him And it came to passe about the space of iij. houres after that his wyfe came in being ignorant of that whych was done And Peter sayd vnto her Tel me womaÌ sold ye the land for so much And she sayd yea for so much But Peter saye vnto her why haue ye agreed together to teÌpt the spirit of the Lord Behold the feete of them which buried thy husbande are at the doore and shall cary thee out And straight way she fel downe before his feete and gaue vp the ghost and the yong men entring in found her dead and they caried her out and buried her by her husbaÌd And great feare came on all the church all those which heard these thinges It is meruaile that any man that is wise wyll say that by this processe Peter slue Ananias or hys wife For it was not his act but the act of God who made a wedding to his sonne sent his seruant to cal them that were bidden vnto the wedding and they would not come The king then sent forth his seruantes to the outcorners of the hie wayes to gather all that they could find both good and euill And so they did And the maryage was full furnished with gestes Then came in also the king to view and see them sitting Among whom he perceaued there one sitting hauing not a wedding garment and sayth vnto him frend how camest thou hither And he being dumme had not a worde to speake Then said the king to the seruitures take and binde him hand and foote and cast him into the outward darcknes there shall be weeping and gnashinge of teeth Many there be called but few chosen c. It is manifest that this wedding garment is charitie without which because Ananias entred into the maryage of Christ he was geuen to death that by one many might be informed to learne vnderstand that they which haue fayth not charitie although they appeare to men to haue yet it can not be priuy to the spirite of God that they doe fayne Such there is no doubt but they shal be excluded froÌ the mariage of christ as we see this here exemplified in the death of Ananias his wife by the hand of God not by the hand of Peter And how should Peter theÌ haue iudged Ananias albeit he had iudged him worthy of death by the rigour of the old law For why by the law he had not bene guilty of death for that part which they fraudulently dissemblingly did reserue to themselues Yea and if they had stolne as much from an other man which was greater neither yeâ for hys lie committed he had not therfore by the law of iustice bene found gilty of death Wherefore if he did not condeÌne hym by the law of iustice it appeared that he codeÌned him by the law of grace and mercy whiche he learned of Christ. And so consequently it followeth much more apparent that Peter could not put him to death Furthermore to say that Peter put him to death by the meere motion of his own will and not by authoritie of the old law nor by the new it were derogatory and slaunderous to the good fame and name of Peter But if Peter did kill hym why then doth the Byshop of Rome which pretendeth to be successor of Peter excuse himselfe and his priestes from the iudgement of death agaynst heretiques and other offeÌders although they themselues be conseÌting to such iudgements done by lay men For that which was done of Peter without offence may reasonably excuse him and his felow Priestes from the spot of crime Actes 5. It is manyfest that there was another which did more greeuously offend theÌ Ananias and that Peter rebuked him with more sharpe words but yet he commanded him not so to he put to death For Simon Magus also remayning at Samaria after that he beleued and was baptised he ioyned himselfe with Phillip And when he sawe that the holye spirite was geuen by the Apostles laying theyr handes vpon meÌ he offred theÌ mony saying geue vnto me this power that vpon whome soeuer I shall lay my hand he shall receaue the holy Ghost To whom Peter answered Destroyed be thou and thy money together And for that thou supposest the gifte of GOD to be bought with money thou shalt haue neyther part nor fellowshippe in this doctrine Thy hart is not pure before god therefore repeÌt thee of thy wiâkednesse and pray vnto God that this wicked thought of thy hart may be forgeuen thee for I perceiue thou art eueÌ in the bitter gall of wickednes and bande of iniquitie Beholde here the greuous offence of Symon Peters hard sharp rebuking of him and yet therupon he was not put to death Whereby it appeareth that the death of Anamas aforesaid proceeded of God and not of Peter Of all these things it is to be gathered seing the iudgements of death are not grounded vpon the expresse and playn scriptures but onely vnder the shadow of the olde law that they are not to be obserued of Christians because they are coÌtrarye to charity Ergo the bishop of Rome approuing such iudgements alloweth those that are contrary to the law doctrine of Christ as before is sayd of warres where hee approueth iustifieth that which is coÌtrary to charity The order of Priesthood albeit it doth iustifie the iudgemeÌts to death of the laity whereby offenders are condeÌned to die yet are they themselues forbidden to put in execution the same iudgementes The priestes of the old law being vnperfect wheÌ Pylate said vnto theÌ concerning Christ whoÌ they had accused worthy death take him vnto you and according to your law iudge him answered that it was not lawful for them to put to death any man Wherby it appeareth that our priests being much more perfect may not lawfully geue iudgemeÌt of death against any offenders yet notwithstanding they claime vnto theÌ the power iudicial vpon offeÌders Because say they it belongeth vnto them to know the offences by the auricular confession of the offenders and to iudge vpoÌ the same being knowne aud to ioyne diuers penances vnto the parties offending according to the quantitie of their offences coÌmitted to that the sinner may make satisfactioÌ say they vnto God for the offences which he neuer committed And to coÌfirme vnto theÌ this iudicial power they alleage the scriptures in many places wrasting it to serue their purpose First they saye that the Bishop of Rome who is the chief priest and iudge among them hath ful power authority to
But touching the temporal gouernment of the City of Rome it is fallen alreadye and so that the other also for the multitude of her spiritual fornicatioÌs shal fall The Emperours of this city gaue themselues to Idolatry and would haue that meÌ should honour them as Gods put al those to death that refused such idolatry by the cruelty of their torments al infidels gate the vpper hand Hereupon by the image of Nabuchodonosor the empire of the Romaines is likened to yron which beateth together and hath the mastery of all mortals And in the visioÌ of Daniel wherein he saw the foure windes of heauen to fight in the mayne sea and fower great beastes comming out of the sea The kingdom of the Romaynes is lykened to the fourth terrible and maruelous beast the which had great yron teeth eating destroying and treading the rest vnder his feete this beast had ten horues as Danyell sayth he shall speake words agaynst the most highest and shall teare with his teeth the Saynts of the most highest and he shall thinke that he may be able to chaunge times and lawes and they shall be delyuered into hys power vntill a tyme tymes and halfe a time In the Apocalips Saine Iohn sawe a beast comming out of the sea hauyng 7. heads and 10. hornes and power was geuen to hym to make monthes 42. So long time endured the Empire of the Romaynes that is to say from the beginning of Iulius Cesar which was the first Emperor of the Romains vnto the ende of Fridericus whych was the last Emperour of the Romaines Under this empire Christ suffred other Martirs also suffred for his name sake And here is fallen Rome as Babylon which is all one accordyng to the maner of speakyng in the Apocalips as touchynge the temporal and corporal power of gouerning And thus shall she fall also touchynge the spirituall power of gouerning for the multitude of the iniquities and spirituall fornication and merchaundise that are committed by her in the Church The feete of the image which Nabuchodonezor saw dyd betoken the Empire of Rome part of them were of yron and part of clay earth The part that was of yron fell and the power therof vanished away because the power therof was at an end after certaine monthes That part of clay and earth yet endureth but it shal vanish away by the testimony of the Prophets whereupon saint Iohn in the Apocalips After that he sawe the part made of yron rising out of the sea to which eche people tribe and tong submitted themselues And he saw an other beast coÌmyng out of the earth which had two hornes like to the hornes of a Lambe and he spake like a Dragon and he vanquyshed the first beast in his sight This beast as seemeth me doth betoken the claye and eartheÌ part of the feete of the image because hee came out of the earth For the by terrene helpe he is made the high chief priest of the Romaines in the church of Christ so from alow he ascended on hygh But Christ from heauen descended because that he which was God author of euery creature became man and he that was Lord of Lords was made in the shape of a seruant And although that in the heauens the company of angels minister vnto him he himselfe ministred or serued in earth that he might teache vs humilitie by which a man ascendeth into heauen euen as by pride a man goeth downe into the bottomlesse pyt This beast hath two hornes most like a Lambe because that he chalengeth to himselfe both the priestlye kingly power aboue al other here in earth The Lambe that is Chryst which is a king for euer vpoÌ the kingly seat of Dauid he is a Priest for euer after the order of Melchisedech but hys kingdome is not of this world but the kingdome of thys beast is of this world because those that be vnder him fyght for him And as Iesus is Christ two maner of waies because that Christus is as much to say as Vnctus He verelye was annoynted king annointed priest so this beast saieth that he is chiefe king priest Wherefore doth he call himselfe Christ because that Chryst knowing that afore sayd Many shal come in my name saying I am Chryst and shall decyue many And thus because that he is both king priest he chalengeth to himselfe the double sworde that is the corporall sword and the spirituall sworde The corporal sword is in his right hand and the spiritual sword is in his right eye by the testimony of Zachary But hee speaketh subtilly like a Dragon because that by the testymony of Christ he shal deceiue many as the Apoc. witnesseth He did great wonders that also he might make more fire to come from heauen into the earth in the sight of meÌ that he might deceiue those that dwel vpon the earth because of the wonders that are permitted hym to do in the sight of the beast hee ouercame the first beast which ascended out of the sea For that beast challenged vnto himself authoritie of gouernment of that whole worlde He hath put to death tormented those that resist his commaundements and would be honored as a God vpon the earth The byshop of Rome sayth that that whole world ought to be in subiectioÌ vnto him those that be disobedieÌt vnto his commaundements he putteth in prison and to death if he can If he cannot he excommunicateth them and commaundeth them to be cast into the deuils duÌgeon But hee that hath no power ouer yâ body much lesse hath he power ouer the soule And truely his excommunicatioÌ nor the excommunication of any priest vnder him shall at that time little hurt him that is excommunicat so that the person of him that is excommunicate be not first excommunicat of God through sinne And thus it seemeth a trouth vnto me that God thus turneth their blessinges into cursinges because they geue not due glory vnto his name So when that they vniusty excommunicate curse he turneth their cursings into blessings Also the bishop of Rome doth make me to worshyp him as God because that the special sacrifice that God doth require of vs is to be obedient vnto him in keping of hys commaundements But now the Popes commaundemeÌts be commaunded to be kept and be kept in very deede but the commaundements of Christ are contemned and reiected Thus sitteth the Byshop of Rome in the Temple of God shewing himselfe as God and extolleth himselfe aboue al that which is called God or worshipped as God But in his fall he shal be reuealed because that euery kingdome deuided in it self shal be made desolate He teaching a truthe is the head of the Churche but the Prophet teaching a lye is the tayle of the Dragon Hee seducyng the worlde shal be acknowledged to be the veritie of the doctrine of Christ
present proclamation statute or not to deliuer the same books in forme aforesayd That then the ordinary of the same place in his owne diocesse by authoritie of the sayd proclamation and statute shall cause to be arested and deteined vnder safe custody the sayd person or persoÌs in this case diffamed and euidently suspected or any of them vntill he or they so offending haue by order of lawe purged him or themselues as touching the articles layd to hys or theyr charge in this behalfe or vntill he or they haue denyed and recanted according to the lawes ecclesiasticall the sayd wicked sect preachinges teachinges and hereticall and erroneous opinions And that the sayd ordinary by himselfe or his Commissaries proceede openly and iudicially to all the effect of law agaynst the sayd persons so arested and remayning vnder safe custody that he end and determine the matter within three monethes after the sayd arest all delayes and excuses set apart according to the order and custom of the Canon law And if any person in any cause aboue mentioned shal be lawfully conuicted before the ordinary of the diocesse or hys Comissaries that then the sayd Ordinary may lawfully cause the sayd person so conuicted according to the maner and quallitie of hys fact to be layd in any of his owne prisons and there to be kept so long as to hys discretion shall be thought expedient And further the sayd Ordinary except in cases by the which according to the Canon law the party offending ought to be deliuered to the seculer power shall charge the sayd person wyth such a fine of mony to be payd vnto the kinges maiestye as he shall thinke competent for the maner and quallitie of his offence And the sayd diocesan shal be bound to geue notice of the sayd fine into the kinges maiesties Eschequer by hys letters patent vnder his seale to the intent that the sayd fine may be leuied to the kinges maiesties vse of the goodes of the person so conuict And further if any person within this realme and other the the kinges maiesties dominion shal be conuicted before the Ordinary of the place or hys Comissaryes of the sayd wicked preachinges doctrines opinions schooles and hereticall and erroneous informations or any of them and will refuse to abiure and recant the sayd wicked sect preachings teachings opinions schols and informations Or if after hys abiuration once made the relapse be pronounced agaynst hym by the diocesan of the place or hys Commissaryes for so by the Canon law he ought to be lefte to the secular power vpon credite geuen to the ordinary or hys Commissaries That then the Sheriffe of the same Countie the Mayor Sheriffes or Sheriffe or the Mayor or Baliffes of the same Cittie village or Borough of the same County and neerest inhabiting to the sayd Ordinary or hys sayd Commissaryes shall personally be present as oft as they shal be required to conferre with the sayd Ordinary or his commissaries in geuing sentence against the sayd persons offending or any of them And after the sayd sentence so pronounced shall take vnto them the sayd persons so offending and any of them and cause them openly to be burned in the sight of all the people To the intent that this kinde of punishment may be a terror vnto others that the like wicked doctrines and heretical opinions or the authours and fauourers thereof be no more mayntayned within this Realme and dominions to the great hurt which God forbid of Christian religion and decrees of holy Church In which all and singuler the premisses concerning the statute aforesayd Let the Sheriffes Mayors and Bayliffes of the sayd Counties Cities Villages and Boroughes be attendant ayding and fauoring the sayd Ordinaryes and theyr Commissaries By this bloudy statute so seuerely and sharply enacted agaynst these simple men here hast thou gentle Reader a little to stay with thy selfe and to consider the nature and condition of this present world howe it hath bene set and bent euer from the beginning by all might counsayle and wayes possible to striue agaynst the wayes of God and to ouerthrow that which he will haue set vp And althogh the world may see by infinite storyes and examples that it is but in vaine to striue against him yet such is the nature of this world all set in malignitie that it will not cease still to be like it selfe The like law and statute in the time of Dioclesian and Maximinus was attempted as before appeareth pag. 83. for the more strength were writteÌ also in tables of brasse to the entent that the name of Christ should vtterly be extincted for euer And yet the name of Christ remayneth where that brasen lawe remayned not three yeres The which law writteÌ theÌ in brasse although it differ in maner form from this our statute Ex officio yet to the same ende cruelty to spill the bloud of saintes there is no difference betweene the one and the other Neither is there anye diuersitie touching the first originall doer and worker of theÌ both For the same Sathan which then wrought his vttermost agaynst Christ before he was bound vp the same also now after his loosing out doth what he can though not after the same way yet to the same intent For then ãâã outward violence as an open enemy he did what he could Now by a more couert way vnder the title of the Church he unpugneth the Church of Christ vsing a more subtile way to deceaue vnder gay preteÌsed titles but no lesse pernicious in the end wherto be shouteth as well appeareth by this bloudy statute Ex officio the sequell wherof cost afterward many a Christen mans life As in processe of story remayneth more hereafter Christ willing to be declared Furthermore for the more fortification of this statute of the king aforesayd concurreth also an other constitution made much about the same tyme by the Archb. of Canterb. Thomas Arundell So that no industrye nor pollicy of man here did lack to set the matter forward but specially on the bishops partes who left no meanes vnattempted how to subuert the right wayes of the Lord. First in most dilligent and exquisite execution of the kinges statute set foorth the execution whereof they did so exactly apply that maruell it is to consider all other laws of kinges commonly be they neuer so good to be so coldly kept and this onely among all the rest so neerely followed But herein is to be scene the dilligence of the romishe Prelates which neuer let any thing to fal that maketh for the dignity of their estate Secondly beside theyr vigilant care in seeing yâ kinges statute to be executed No lesse industrious also were they in adding thereunto moâ constitutions of theyr owne as from time to time appeareth as wel by other Archbishops hereafter and by Pope Martine as also by this constitution here present made by Thomas Arundell the Archb. But before we enter
geuen credible relation of yâ sonne both to the printer to me Furthermore the sayd maister Tindall albeit he did somewhat alter amend the English therof and frame it after our manner yet not fully in al words but that something doth remain fauouring of the old speach of that time What the causes were why this good man seruaunt of Christ W. Thorp did write itâ and pen it out himselfe it is sufficiently declared in hys owne preface set before his booke whiche here is prefixed in maner as followeth ¶ The preface of William Thorpe THe Lord God that knoweth all thinges woreth well that I am right sorrowful for to write to make known this sentence beneath written whereby of mine eueÌ christeÌ set in high state dignitie so great blindnes malice may be knowne that they which doe presume of themselues to destroy vices and to plant in men vertues neither dreade to offend God nor lust to please him as their workes doe shew For certes the bidding of God and hys law whiche in the praysing of his most holy name he commaundeth to be known kept of all men and women yong and old after the cunning power that he hath geuen to them The Prelates of this lande and their ministers with the couent of priests chiefly consenting to them enforce them most busily to withstand and destroy the holy ordinaunce of God And there through God is greatly wroth and moued to take hard vengeance not onely vpon them that do the euil but also on them that consent to these Antichristes limnes which know or might know their malice and falshoode dresse them not to withstand their mallice and theyr great pride Neuertheles 4. things moueth me to write this seÌtence beneath The first thing that moueth me hereto is this that where as it was knowne to certayn frendes that I came from that prison of Shrewsbury and as it befell in deed that I shold to the prison of Caunterbury theÌ diuers friends in diuers places spake to me full hartily and full tenderly and commaunded me then if it so were that I should be examined before the Archb. of Cant. that if I might in any wife I should write mine apposing and mine aunswering And I promised to my special frendes that if I might I wold gladly doe their bidding as I might The second thing that moueth me to write this senteÌce is this diuers frendes which haue heard that I haue bene examined before the Archbyshop haue come to me in prison and counsayled mee busily and coueted greatly that I should doe the same thing And other brethren haue sent to me and required on Gods behalfe that I should write out and make knowne both mine apposing mine aunswering for the profite that as they say vppon my knowledging may come thereof But this they had me that I should be busie in all my wits to go as neare the sentence and the wordes as I could both that were spoken to me that I spake UpaueÌture this writing may come an other time before the archbishop and hys counsaile And of thys counselling I was right glad for in my conscience I was moued to doe this thing to aske hitherto the speciall help of God And so then I considering the great desire of dyuers frendes of sondry places according all in one I occupyed all my minde my wits so busily that through gods grace I perceaued by theyr meaning and their charitable desire some profite might come there through For southfastnes and trueth hath these conditions where euer it is impugned it hath asweete smell and thereof commeth a sweet fauour And the more violently the enemies dresse themselues to oppresse and to withstand the trueth the greater and the sweeter smell commeth therof And therefore this heauenly find of Gods word wil not as a smoke passe away with the winde but it will descende and rest in some cleane soule that thirsteth thereafter And thus some deale by this writing may be perceaued thorough Gods grace how that the enemies of the trueth standing boldly in their malice inforce them to withstand the fredome of Christes Gospell for which freedome Christ became man shed his hart bloud And therefore it is great pitty sorrow that many men women do their own weyward will nor busy theÌ not to know nor to do that pleasant wil of God The men women that heare the truth and southfastnes and heare or know of this perceauing what is nowe in yâ churche ought here through to be the more moued in all their wits to able them to grace to set lesser price by themselues that they without taâieng forsake wilfully bodely all the wrethednes of this life since they know not how soon nor wheÌ nor where nor by whoÌ God wil teach them assay their pacience For no doubt who that euer will liue pittiously that is charitably in Christ Iesu shall suffer now here in this life persecution in one wife or an other That is if we shal be saued it behoueth vs to imagin ful busily the vility and soulnes of sinne and how yâ Lord God is displeased therfore so of this vility of bidiousnes of sinne it behoueth vs to busy vs in al our wits for to abhorre and hold in our mind a great shame of sinne euer so then we owe to sorrow hartely therfore and euer fleing all occasion therof And then behoueth vs to take vpon vs sharpe penaÌce continuing therin for to obtayne of that Lord forgeuenes of our foredone sinnes and grace to abstain vs hereafter from sinne And but if we enforce vs to do thys wilfully and in conuenieÌt time the Lord if he will not vtterly destroy and cast vs awaye will in diuers manners moue tyrantes agaynst vs for to constrayne vs violentlye to do penance which we would not do wilfully And trust that this doing is a special grace of the Lord a great token of life mercy And no doubt who euer will not apply him selfe as is sayd before to punish himself wilfully neither wil suffer paciently meekely and gladly the rod of the Lord howsoeuer that he will punish him their wayward willes and their impacience are vnto them earnest of euelasting damnation But because there are but few in number that do able them thus faythfully to grace for to liue here so simply and purely and without gall of malice and of grudging herefore the louers of this worlde hate pursue them that they knowe patient meek chaste wilfully poore hating and fleing all worldly vanities fleshly lusts For surely their verteous conditions are euen coÌtrary to the manners of this world The third thing that moueth me to wryte this senteÌce is this I thought I shall busie me in my selfe to do faythfully that all men and women occupying all their busines in knowing and in keeping of Gods commaundements able them so
father and to the sonne Ouer this I beleue that through counsell of this most blessed Trinity in most coÌuenient time before ordeined for the saluation of mankinde the second person of this Trinity was ordeined to take the forme of maÌ that is the kinde of maÌ And I beleue that this secoÌd person our Lord Iesu Christ was conceiued through the holy ghost in the wombe of the most blessed virgin Mary without mans seed And I beleue that after 9. monethes Christ was borne of this most blessed virgine without any payne or breaking of the closser of her wombe and without filth of her virginity And I beleue that Christ our Sauiour was Circumciseâ in the eight day after his birth in fulfilling of the law and his name was called Iesus which was so called of the Angel before that he was conceiued in the wombe of Mary his mother And I beleue that Christ as he was about xxx yeare olde was Baptised in the floud of Iordane of Iohn Baptist and in the likenes of a Doue the holy Ghost desceÌded there vpon him a voyce was heard from heauen saying Thou are my welbeloued sonne in thee I am full pleased And I beleue that Christ was moued then by the holy ghost for to go into desert and there he fasted 40 dayes 40. nightes without bodely meat and drink And I beleue that by and by after his fasting when the manhood of christ huÌgred the fiend came to him and tempted him in glottony in vayne glory and in courtise but in all those temptations Christ concluded the fiend and withstood him And then without tarying Iesu began to preach and to say vnto the people do ye penaunce for the Realme of heauen is now at hand I beleue that Christ in all his time here liued most holity and taught the will of his father most truly and I beleue that he suffered therfore most wrongfully greatest repriests and despisinges And after this when Christ woulde make an end here of this reÌporal life I beleue that in the day next before that he would suffer passioÌ in the morne In forme of bread and of wine he ordeined the Sacrament of his flesh and hys bloud that is his owne precious body gaue it to his Apostles for to eat coÌmaunding them and by them all their after commers that they should do it in this forme that he shewed to them vse themselues and teach and comoÌ forth to other men and womeÌ this most worshipfull holyest sacrament in mindfulnes of his holyest liuing of his most true preaching of his wilfull and patient suffering of the most paynefull passion And I beleue that thys Christ our Sauiour after that he had ordeined this most worthy Sacrament of his own precious body he weÌt forth wilfully agaynst his enemies and he suffered them most paciently to lay their hands most violently vpoÌ him and to binde him and to lead him forth as a theefe to scorne him and buffet him and all to blow or file him with their spittinges Ouer this I beleue that Christ suffered most meekly and paciently his enemies for to ding out with sharp scourges the bloud that was betwene his skinne and his flesh yea without grudging Christ suffered the cruell Iewes to crowne him with most sharpe thornes and to strike him with a reede And after Christ suffered wicked Iewes to draw him out vpon the crosse for to nayle him thereupon hand and foote And so through his pitifull nayling Christ shed out wilfully for mans life the bloud that was in his vaynes And then Christ gaue wilfully his spirit into the haÌds or power of his father so as he would wheÌ he would christ died wilfully for maÌs sake vpon the crosse And notwithstaÌding that Christ was wilfully paynefully most shamefully put to death as to the world there was left bloud and water in his hart as before ordeined that he would shedd out this bloud this water for maÌs saluation And therefore he suffred the Iewes to make a blinde knight to thrust him into the hart with a speare and this the bloud and water that was in his hart Christ would shed out formans loue And after this I beleue that Christ was taken downe from the crosse and buried And I beleue that on the third day by power of hys Godhead Christ rose againe from death to life And the xl day therafter I beleue that Christ asceÌded vp into heauen and that he there sitteth on the right hand of the father almighty And the fifty day after this vp going he seÌt to hys Apostles the holy ghost that he had promised them before And I beleue that Christ shall come iudge all mankind some to euerlasting peace and some to euerlasting paines And as I beleue in the father in the sonne that they are one God almighty so I beleue in the holy Ghost that he is also with them the same God almighty And I beleue an holy church that is all they that haue bene and that now are alwayes to the end of the worlde shal be a people the which shall endeuour them to know to keepe the commaundements of God dreading ouer all thing to offed God and louing and seeking most to please him And I beleeue that all they that haue had yet haue and all they that yet shall haue the foresayd vertues surely standing in the belief of God hoping stedfastly in his mercyfull doinges continuing to theyr end in perfect charitye wilfully paciently and gladly suffering persecutioÌs by the example of Christ chieflye and his Apostles all these haue theyr names written in the booke of life Therfore I beleue that the gathering together of this people liuing now here in this life is the holy Church of God fighting here on earth agaynst the fiend the prosperity of the world and theyr fleshly lusts Wherfore seing that all the gathering together of this Church before sayd and euery part therof neither coueteth nor willeth nor loueth nor seketh any thing but to eschew yâ offeÌce of God to do his pleasing will meekly gladly and wilfully with all mine hart I submit my selfe vnto this holy Church of Christ to be euer buxome obedient to that ordinauÌce of it of euery member therof after my knowledge and power by the help of God Therfore I knowledge now and euermore shal if God will that with all my hart and with all my might I wil submit me onely to the rule and gouernaunce of them whoÌ after my knowledge I may perceiue by the hauing and vsing of the before sayd vertues to be members of the holy Church Wherfore these articles of belief and al other both of the olde law and of the new which after the commaundement of God any man ought to beleue I beleeue verely in my soule as a sinful deadly wretch of my cunning and power ought to beleue praying the Lord God for his holy
name for to encrease my beliefe and to helpe my vnbeliefe And for because to the praysing of Gods name I desire aboue all things to be a faithfull meÌber of holy church I make this protestaâoÌ before you all foure that are now here present couering that all men women that now be absent knew the same that is what thing so euer before this time I haue sayde or done or what thing here I shall doe or say at any time hereafter I beleeue that all the olde law and the new law geuen and ordeined by the couÌsell of the three persons of the Trinity were geuen and written to the saluatioÌ of mankind And I beleue that these lawes are sufficient for mans saluation And I beleue euery article of these lawes to the intent that these articles ordeined and commaunded of these 3 persons of the most blessed trinity are to be beleued And therfore to yâ rule the ordinaunce of these Gods lawes meekely gladly and wilfully I submit me with all mine hart that whosoeuer can or wll by authority of gods lawe or by open reason tell me that I haue erred or nowe erre or any time hereafter shall erre in any article of beliefe from which inconuenience God keepe me for hys goodnesse I submit me to be reconciled and to be buxum obedient vnto those lawes of God and to euery article of theÌ For by authority specially of these lawes I will thorow the grace of God be vntied charitably vnto these lawes Yea sir ouer this I beleeue admit all the senteÌces authorities and reasoÌs of the saynts doctors according vnto holy scripture and declaring it truely I submit me wilfully and meekely to be euer obedient after my cunning and power to all these saynts and Doctors as they are obedient in worke and in word to God to his law and further not to my knowledge not for any earthly power dignitye or state thorow the helpe of God But sir I pray you tell me if after your bidding I shal lay my hand vpon the booke to what entent to sweare thereby And the Archby sayd to me yea wherefore els And I said to him Syr a book is nothing els but a thing coupled together of diuers creatures and to swere by any creature both Gods law and mans law is agaynst it But Syr this thing I say here to you before these your clerkes with my foresayd protestation that how where when and to whom men are bouÌd to sweare or to obey in any wise after Gods law and saints and true Doctours according vnto Gods law I will thorow Gods grace be euer ready thereto with all my cunning and power But I pray you sir for the charitye of God that ye will before that I sweare as I haue here rehearsed to you tell me how or whereto that I shal submit me and shew me wherof that ye will correct me and what is the ordinaunce that ye will thus oblige me to fulfill ¶ And the Archbishop sayd vnto me I will shortly that now thou sweare here to me that thou shalt forsake al the opinions which the sect of Lollordes holde and is slaundered with so that after this time neither priuilye nor apertly thou hold any opinion which I shal after thou hast sworne rehearse to thee here Nor thou shalt fauor no maÌ nor woman young nor olde that holdeth any these foresayd opinions but after thy knowledge and power thou shalt force thee to wtstaÌd al such distroublers of holy church in euery dioces that thou commest in and them that wyll not leaue their false and damnable opinioÌs thou shalt put them vp publishing them and theyr names and make theÌ knowne to the bishop of the dioces that they are in or to that bishops ministers And ouer this I will that thou preach no more vnto the time that I know by good witnesse true that thy conuersation be such that thy hart and thy mouth accord truely in one contrarying all the seud learning that thou hast taught here before â And I hearing these wordes thought in my hart that this was an vnlefull asking and demed my selfe cursed of God if I consented hereto I thought how Susan sayd Anguish is to me on euery side And in that I stoode still and spake not the Archbishop sayd to me Aunswere one wise or other And I sayd Syr if I consented to you thus as ye haue here before rehersed to me I should becom an appealer or euery bishops espy somoner of al EnglaÌd For and I should thus put vp and publish the names of men and women I should herein deceiue full many persons Yea sir as it is likely by the dome of my conscience I should herein be cause of the death both of men and womeÌ yea both bodely and ghostly For many men women that stand now in the way of saluation if I should for the learning and reading of theyr beleue publish them therfore vp to Bishops or to their vnpiteous ministers I know some deale by experience that they should be so distroubled diseased with persecution or otherwise that many of theÌ I thinke would rather chuse to forsake the way of truth theÌ to be trauailed scorned slauÌdered or punished as bishops and their ministers now vse for to constrayne men women to consent to them But I finde in no place in holy scripture that this office that ye would now enfeaffe me with accordeth to any Priest of Christes sect nor to any other christen man And therefore to do this were to me a full noyous bond to bee bouÌdeÌ with ouer greuous charge For I suppose that if I thus did many men and women would yea Syr might iustly vnto my confusion say to me that I were a traytor to God and to them since as I thinke in mine hart many men women trust so mikle in this case that I would not for sauing of my life doe thus to them For if I thus should do full many men women would as they might full truely say that I had falsly and cowardly forsaken the truth and slaundered shamefully the word of God For if I consented to you to do here after your will for bonchefe or mischief that may befall to me in this life I deme in my coÌscience that I were worthy herefore to be cursed of god and also of all his Saynts fro which inconuenience keep me and all christeÌ people almighty God now and euer for his holy name And then the Archbishop sayd vnto me Oh thine hart is ful hard indurate as was the hart of Pharao and the deuill hath ouercomen thee and peruerted thee he hath so blinded thee in all thy wittes that thou hast no grace to know the trueth nor the measure of mercye that I haue proferred to thee Therfore as I perceiue now by the foolish auÌswere thou hast no wil to leaue thine old errors But
for els as this Doctor saith priests take now tithes wrongfully ¶ And the archb said to his clarkes Heard ye euer Losell speake thus Certaine this is the learning of them all that whersoeuer they come and they may be suffered they enforce them to expugne the freedome of holy Church â And I said Sir why call you the taking of tithes and of such other duties that priests chalenge now wrongfullie the freedome of holy church Since neither Christ nor his apostles chalenge nor tooke such duties Herefore these takings of priests now are not called iustly the freedome of holy church but all such geuing and taking ought to be called and holden the slanderous couetousnes of men of the holy church ¶ And the archb said to me Why Losell wilt not thou and other that are consedered with thee seeke out of holy scripture of the sence of doctors al sharpe authorities against lords knights and squiers against other secular men as thou doest against priests â And I said Sir whatsoeuer men or women lords of ladies or any other that are present in our preaching specially or in our coÌmoning after our cuÌning we tell out to theÌ their office their charges But sir since Chrisostome sayth that priests are the stomack of the people it is nedeful in preaching also in commoning to be most busy about this priesthode Since by the viciousnes of priestes both Lordes coÌmons are most sinfully infected led into the worst And because yâ the couetousnes of priests pride the boast that they haue make of their dignity and power destroyeth not onely the vertues of priesthod in priests theÌselues but also ouer this it stirreth God to take great vengeance both vpon the Lords vpon coÌmons whych suffer these priests charitably ¶ And the Archb. said to me Thou iudgest euery priest proud yâ wil not go arayed as thou doest By god I deme him to be more meke yâ goeth euery day in a scarlet gown thaÌ thou in thy threed bare blew gown Wherby knowest thou a proud man â And I said Sir a proud priest may be known when he denieth to follow Christ his Apostles in wylfull pouerty and other vertues coueteth worldly worship and taketh it gladly gathereth together with pleding manasing or with flattering or with simony any worldly goodes And most if a priest busy him not chiefly in himselfe after in all other men and women after his cunning power to withstand sinne ¶ And the Archb. sayd to mee Though thou knewest a priest to haue al these vices though thou sawest a pryest louely lye now by a womaÌ knowing her fleshly wouldst thou therfore deme this priest daÌnable I say to thee that in the turning about of thy hand such a sinner may be verily repented â And I sayd Sir I wil not damne any man for any sinne that I know done or may be done so that the sinner leaueth his sinne But by authoritie of holy Scripture he that sinneth thus openly as ye shew here is damnable for doing of such a sinne and most specially a priest the shoulde be example to al other for to hate flye sinne And in how short time that euer ye say the such a sinner may be repeÌted he ought not of him the knoweth his sinning to bee iudged verily repentant without open euidence of great shame harty sorow for his sinne For whosoeuer and specially a priest that vseth pride enuy couetousnes lechery simony or any other vices sheweth not as open euideÌce of repentance as he hath geuen euil exaÌple occasion of sinning if he coÌtinue in any such sinne as long as he may it is likely that sinne leaneth him he not sinne And as I vnderstaÌd such a one sinneth vnto death for whoÌ no bodye oweth to pray as S. Iohn sayth ¶ And a Clerke saide then to the Archb. Sir the lenger that ye appose him the worse he is and the more ye busye you to amend him the waywarder he is For he is of so shrewd a kinde that he shameth not onely to be himselfe a soule nest but withou shame he busyeth him to make his nest souler â And the Archbishop saide to hys Clerke Suffer a while for I am at an ende with him for there is an other poynt certyfyed agaynst hym and I will heare what hee sayth thereto ¶ And so thaÌ he said to me Lo it is here certified against thee that thou preachedst opeÌly at Shrewsbury that it is not lawful to sweare in any case â And I said Sir I preached neuer so openlye nor I haue taught in this wise in any place But sir as I preached in Shrewsbury with my protestation I say to you now here that by the authoritie of the Gospell of S. Iames by witnes of diuers Saints doctours I haue preached opeÌly in one place or other that it is not leful in any cause to sweare by any creature And ouer this Sir I haue also preached and taught by the foresaid authorities the no body should sweare in any case if that without othe in any wise he that is charged to sweare might excuse him to them that haue power to compel him to sweare in leful thing lawful But if a man may not excuse him without oth to them that haue power to coÌpel him to sweare than he ought to sweare onely by God taking him onely that is southfastnesse for to witnes the southfastnes And then a Clarke asked me if it were not leful to a subiect at the bidding of his Prelate for to kneele downe and touch the holy Gospel booke and kisse it saying So helpe me God and this holydome for he should after hys cunninge and power doe all thynges that hys Prelate commaundeth hym â And I said to them Sirs ye speake here full generally or largely What if a prelate commauÌded hys subiect to do an vnlawful thing should he obey therto ¶ And the Archb. said to me A subiect ought not to suppose that his prelate wil bid him do an vnlawfull thinge For a subiect ought to thinke that his prelate wil bid him do nothing but that he wil aunswer for before God that it is leful And then though the bidding of the prelate bee vnleful the subiect hath no peril to fulfil it since that he thinketh iudgeth that whatsoeuer thing his prelate byddeth him do that it is leful to him for to do it â And I sayd sir I trust not thereto But to our purpose Sir I tel you that I was once in a gentlemaÌs house and there were then two Clarkes there a maister of diuinity and a man of law which man of law was also communing in diuinitie And among other things these men soake of othes the man of law sayd at the bidding of his soueraigne which had power to charge him to sweare he would lay his
be it here to all the worlde that he neuer since varied in any poynt therefro but this is playnly his beliefe that all the sacramentes of the churche be profitable and expedient also to al them that shall be saued taking them after the intent that Christ and hys true church hath ordayned Furthermore he beleeueth that the blessed sacrament of the aulter is verily and truely Christes body in forme of bread After this the bishops and priests were in much great discredite both with the nobilitie and commons partly for that they had so cruelly handled the good Lorde Cobham partly agayn because hys opinion as they thought at that tyme was parfect concerning the sacrament The Prelates feared this to grow to further incoÌuenieÌce towards theÌ both wayes wherfore they drew theyr heads together at the last consented to vse an other practise somewhat coÌtrary to that they had done afore They caused it by and by to be blowne abroad by theyr feed seruauntes frends and babling sir Iohns that the sayd Lord Cobham was becomen a good man and had lowly submitted himselfe in all thinges vnto holy Church vtterly ãâã his opinion concerning the sacrament And thereupon they counterfayted an abiuration in hys name that the people shoulde take no hold of that opinion by any thing they had hearde of him before and to stand so the more in awe of them CoÌsidering hym so great a man and by them subdued This is the abiuration say they of sir Iohn Oldcastle knight sometime the Lord Cobham * An Abiuration counterfaited of the Byshoppes IN Deinomiue Amon. I Iohn Oldcastle denounced detected and conuinced of and vpon diuers articles sauoring both heresye and error before the reuerend father in Christ my good Lord Thomas by the permission of God Lord Archbishop of Caunterbury and my lawfull and rightfull iudge in that behalfe expresly graunt and confesse that as coÌcerning the estate and power of the most holy father the Pope of Rome of his Archbishops his Bishops and hys other prelates the degrees of the church and the holy Sacramentes of the same specially of the Sacramentes of the aultar of penaunce and other obseruaunces besides of our mother holy Church as Pilgrimages and pardons I affirme I say before the sayd reuerend father Archbishop els where that I being euill seduced by diuers sedicious preachers haue grieuously erred and heretically persisted blasphemously aunswered and obstinately rebelled And therfore I am by the sayd reuerend father before the reuerend fathers in Christ also the bishops of London Winchester and Bangor lawfully condemned for an hereticke Neuertheles yet I now remembring my selfe and coueting by this meane to auoyd that temporall payn which I am worthy to suffer as an hereticke at the assigned ãâã of my most excellent Christen prince and siege Lord King Henry the 5. now by the grace of God most worthy Kyng both of England and of Fraunce Minding also to prefere the wholesome determination sentence and doctrine of the holy vniuersall Church of Rome before the vnwholesom opinions of my selfe my teachers and my followers I freely willingly deliberately and throughly coÌfesse grauÌt and affirme that the most holy fathers in Christ S. Peter the Apostle and his successors byshops of Rome specially now at this time my most blessed Lord Pope Iohn by the permission of God the xxiii Pope of that name which now haldeth Peters seat and each of them in theyr succession hath full strength and power to be Christes Vicar in earth and the head of the church militant And that by the streÌgth of his office what though he be a great sinner and afore knowne of God to be damned he hath full authority and power to rule and gouerne bynde and loose saue and destroy accurse and assoyle all other Christen men And agreeably still vnto this I confesse graunt and affirme all other Archbishops Byshops and Prelates in their prouinces Dioces and Parishes appoynted by the sayd Pope of Rome to assiste him in his doinges or busines by his Decrees Canons or vertue of his office to haue had in times past to haue now at this time and that they ought to haue in time to come authoritye and power to rule and to gouerne binde and loose accurse and assoyle the subiects or people of theyr aforesaid prouinces dioces parishes and that their said subiectes or people ought of right in all things to obey them Furthermore I confesse graunt and affirme that the sayd spirituall fathers as our most holy father the Pope Archbishops Bishops Prelates haue had haue now and ought to haue hereafter authority and power for the estate order and gouernaunce of their subiectes or people to make lawes decrees statutes and constitutions yea and to publishe commaund and compell their sayde subiectes and peoyle to the obseruation of them Moreouer I confesse graunt and affirme that all these foresayd lawes decrees statutes and constitutions made published and commaunded according to the forme of spirituall law all christen people and euery man in himself is straightly bound to obserue meekely to obey according to the diuersity of the foresayd powers As the lawes statuts canons and constitutions of our most holy father the Pope incorporated in his Decrees Decretals Clementines Codes Chartes Rescriptes Sextiles and Extrauagants ouer all the world and as the prouinciall statuts of Archbishopps in their prouinces the Sinodall actes of Bishops in their dioces and the commendable rules customes of prelates in their colledges and Curates in their parishes all Christen people are both bound to obserue also most meekly to obey Ouer besides all thys I Iohn Oldcastle vtterly forsaking and renouncing all the aforesayd errors and heresies and all other errors and heresies like vnto them lay my hand here vpon this booke or holye Euangely of God sweare that I shall neuer more from henceforth holde these aforesayd heresies nor yet any other like vnto them wittinglye Neither shall I geue counsell ayde helpe nor fauor at any time to them that shall holde teach affirme or maintayne the same as God shall helpe me and these holy Euangelies And that I shall from henceforth faythfully obey and inuiolably obserue all the holy lawes statutes Canons and constitutions of all the Popes of Rome Archbishops Bishops and Prelates as are conteyned and determined in their holy Decrees Decretalles Clementines Codes Chartes Rescriptes Sextiles Sumnies papall Extrauagantes statutes prouinciall actes synodall and other ordinary regules and customes coÌstituted by them or that shall chaunce hereafter directly to be determined ormade To these and all such other will I my selfe with all power possibly apply Besides all this the penaunce whiche it shall please my sayd reuerend father the Lord Archbishop of Caunterbury hereafter to enioyne me for my sinnes I will meekely obey and faythfully fulfill Finally all my seducers and false teachers and all other besides
could by and by make men at his pleasure or els that he had Cadmus teeth to sowe to make so many harnest men to start vp at once But let vs consider yet further of these xx M. souldiours so sodenly without wages without vitall or other prouision coÌgregated together what they were froÌ wheÌce out of what quarter countrey or couÌtreys they came In an other kyngs dayes whensoeuer any rebellioÌ is against the king moued by the commons as when Iacke Straw and wat Tyler of Kent Essex rose in the tyme of kyng Richard 2. When William Mandeuill of Abingdon Iack Cade of Kent in the tyme of kyng Henry the 6. In the tyme of kyng Henry the 8. when the coÌmotion was of rebels in Lyncolnshyre then in Yorkeshyre When in kyng Edward the 6. tyme Humfrey Arundell in Deuonshyre Captaine Kyte in Northfolke made styre against the king the couÌtrey partes from whence these rebels did spring were both noted and also diffaimed In this so trayterous coÌmotion therfore let vs now learne what meÌ these were and from what couÌtrey or countreys in all England they came If they came out of any let the Chroniclers declare what countreys they were If they came out of none as none is named then let them come out of Outopia where belike this âigment was first forged and inuented Wherfore seyng neither the countreys from whence they came nor yet the names of any of all these xx M. doe appeare what they were either in Chronicle or in recorde but remaine altogether vnknowen I leaue it gentle reader to thy iudgement to thinke thereupoÌ as thy wisedome shall lead thee It foloweth more in the foresaid preface And to destroy all other maner of estates of the same Realme of England as well spirituall as temporall c. By the course of this preamble it appeareth that the sayd sir Iohn Oldcastle was a wonderfull cruell tirant and murderer who being not yet satisfied with the bloud of the king nor of the two Dukes his brethren would also make hauoke and swepestake of all maner of estates in the Realme of England What leaue no maner of estate aliue No neither Lord spiritual nor temporall but altogether should be destroied And what had all these estates done thus so miserably to be destroied Although percase the moode of this maÌ might haue bene incensed kindled against the king and the Lords spiritual by whom he had bene coÌdemned as is aforesaid yet why should all other maner of other estates both spiritual and temporal be killed If none of all the estates in EnglaÌd neither Duke Earle Baron Lord Knight or other gentleman had bene his frend but all his enemies how then is it like that he hauing all the estates peeres nobles and gentlemen of the Realme against him and none to stand with him either could or durst attempt any commotioÌ against the whole power of the land he being but one gentleman onely with sir Roger Acton and maister Browne left alone At least good reasoÌ yet would that those hundreth Knightes should haue bin spared out of this bloudy slaughter whom he offred to produce vnto the king before for his purgation page 159. And finally if this was his purpose that all these estates both spiritual temporall should haue bin cut down what needed then that he should haue made himselfe a Regent when hee might as well haue made himselfe a king or what else he would being left then Prince alone The preamble as it began with vntruth and continued in the same figure heaping one vntruth vpon another so now endeth with another misreport as vntrue as the rest shewing declaring the intent of sir Iohn Oldcastle was also to destroy all maner of policie finally the lawes of the land c. We read of William CoÌquerer otherwise named William Bastard who being a puisant Duke in his countrey wheÌ that the crown of EnglaÌd was alotted to him and he coÌming ouer with all his peres nobles barons of his whole land into this Realme had with great difficulty obteined victorie against king Harold yet to alter and destroy the policy and the lawes of the land it passed his power Insomuch that it had not bin permitted vnto him to haue proceded so far as he did vnlesse he had first sworne to the nobles of this lande to retaine still the lawes of King Edward as he found them And albeit he afterward forsware himselfe breaking his othe in altering and changing many of the foresaid lawes yet wild he nild he could not so destroy them all for the which much war and great commotioÌs endured long after in the Realme but that he was constrained and also contented to allow and admit a great part of the said lawes of king Edward page 167. And if he being king and Conquerour with all his strength of Normands and Englishmen about him was too weake and insufficient to destroy all maner of policie and lawes of this land which he had conquered how much lesse then is it to be supposed that Sir Iohn Oldcastle being put a priuate subiect and a poore Knight and a condemned prisoner destitute and forsaken of al Lords Earles and Barons who to saue his owne life had more to do then he could well compasse would either take in hand or conceiue in his head anye such exployt after the subuersion of Christian faith and law of God after the slaughter of the king and of all maner of estates as well spirituall as temporall in the Realme of England after the desolation of holy Church to destroy also all maner of policie and finally the lawes of the land Which monstruous and incredible figment how true it may seeme to M. Cope or to some other late Chroniclers of the like credulitie I can not tell Certaine to me and as I thinke to all indifferent readers it appeareth as true as is the Uerse of the Satyre wherewith it may well be compared Nil intra est oleam nil extra est in nuce duri But heere will be sayd again perhaps that the matter of such preambles and prefaces being but pursuantes of statutes and containing but words of course to aggreuate and to geue a shew of a thing which they would to seeme more odible to the people is not so precisely to bee scande or exquisitely to be stand vpon as for the ground of a necessary case of trouth This is it M. Cope that I saide before and now doo well grant admit the same that such preambles or forefaces lyned with a non sequitur containyng in them matter but of surmise and wordes of course and rather monsters out of course and many tymes rising vpon false informatioÌ are not alwayes in themselues materiall or necessary probatioÌs in all pointes to be followed as appeareth both by this statute also by the statute of this kynges father an 2. Heur 4. chap. 15. beginnyng
of the king or els to the statute an 15. Richard chap. 2. Where the penalty is made fine and raunsome Or els to the statute an 5. Richar. 2. chap. 6. where suche assemblies be made playne treason in fine statuti And as here is matter of treason sufficiently contained so for heresie likewise the same statute referreth them to yâ ordinaries and to the lawes properly to heresie appertayning and to the statute an 2. Henr. 4. chap. 15. where the penaltie is burning Also to the statute an 5. Richard 2. chap. 5. So that in this present statute here mention is conteined as ye see although not in expresse words yet inclusiuely by referring to other statutes not repealed bothe Lollardery which is punished with burning and forcible entrees which is punished at the kinges pleasure And thus much concerning the secoÌd vntruth which M. Cope vntruely noted in me 3. The third vntruth which he noteth in me concerning this matter is this wherein he reporteth mee that I say there was no other cause of deuising this sharp law punishment against these meÌ but onely for hauing the scripture bookes And therfore here is noted in the margent Foxi dolus malus but let M. Cope take heede hee deceiue not himself and other For my part I remember no such place in this my Latine story where I so say Onely my wordes be these added in the latter ende of the place aboue recited Wicleuiani verò dicebantur quicunque id temporis Scripturas Dei sua lingua lectitarent c. That is They were called Wicleuistes whosoeuer at that time read the Scripture in english or vulgare tongue c. I say not that for the scriptures being read in the english tongue therfore the law was enacted but so is M. Cope disposed to construe it What law statuts were made against writing or reading of any booke in English or in any other tonge coÌtrary to the Catholick that is yâ Romish sayth or to the determinatioÌ of the holy Church that is of Rome read I beseech thee the bloudy statute made an 2. Hen. 4. chap. 15. aboue specifyed pag. 523 Also read the constitution prouinciall of Thomas Arundell aboue mentioned pag. 524. lin 9. Where it was decreed that the text of holy scripture should not be had or read in the vulgare tongue froÌ the time of M. Iohn Wickliffe for euer after vnlesse the sayd translation be approued first by the ordinary or by prouinciall councell vnder pain and punishment of heresy Now let the reader iudge whether yâ reading of scripture bookes in the english tongue by the making or translating of Wickliffe or from the tyme of Wicliffe downward be couÌted heresy or not As for the approuing of the ordinary or of the prouincial councell added in the end of the sayd constitution maketh more for a shew or pretence then for any iust exception or any true intention For what man hauing those Scriptures translated in English would either present them to their ordinaries being so set against the reading of such bookes or what ordinarie would or did euer yet since Arundels tyme approoue any such translation presented vnto them Or els why did the good Martyrs of Amersam suffer death in the begynning of kyng Henry the viii for hauing and reading certaine bookes of Scripture which were as is saide onely foure Epistles of S. Paule with certaine other prayers And the other which heard them but onely reade did beare fagottes and the same tyme the children compelled to set fagots vnto their fathers at which time Longlande being then Byshop of Lincolne preaching to them at yâ stake sayde that whatsoeuer they were that did but moue hys lippes in reading those chapters were damned foreuer as when we come to that tyme by the grace of Christ shall hereafter more amply and notoriously appear And where theÌ is this Dolus malus Foxi margined against me for craftie dealing in my story Moreouer where M. Cope proceeding farther in this matter asketh me how was the Lorde Cobham obedient to the king wheÌ as for the feare of him the king durst not then keepe his parliament at London To whom I aunswere agayne asking likewise of M. Cope howe was the king then afrayd to hold his parliament at London for the Lord Cobham when the Lord Cobham at that time was in Wales And here M. Cope thinking to haue me at a narow straight and to holde me fast biddeth me tell him howe it coulde be otherwise but the Lorde Cobham must needes haue fautours And who should these fautours be sayth he but syr Roger Acton Browne their fellowes The which mighty question of M. Cope I answer agayn howe can sir Roger Acton Browne and their fellowes be then fautors of the Lord Cobham for whome the King durst not hold his parliament at LondoÌ when as the sayd Roger Acton Browne and the rest were put to death a whole yeare almost before the Parliament at Leycester began And now as I haue hitherto briefly and truely aunswered your askinges M. Cope let me be so bolde with you agayne to propounde to you likewise an other question For so much as you haue put me to the searching of the statutes in this matter wherewith before I was not muche acquainted now out of the same statutes riseth a doubtfull scruple or questioÌ worthy to be solued The cause is this that for asmuch as so many good martyrs and Saints of God hetherto in this realme of England haue bene burned froÌ the time of king Henry 4. Hen. 5. Hen. 6. Hen. 8. to the time and in the time of Queene Mary my question is that you with all your learned councell about you wil tel me by what law or statute of the realme were these men brent I know the auncient custome hath bene that heretickes conuicted by a prouinciall councell were wont to be left to the secular power But how wil ye proue me these hereticks were either conuict by such prouinciall councell or that these seculare men ought to be your butchers in burning them whoÌ ye haue committed to them If ye alledge the vi Articles made in the reigne of king Henry the 8. those articles neither did serue before the time of king HeÌry the viii neither yet were they reuiued after his time If ye alledge to yâ statute made an 5. Richar. 2. cap. 5. In that statute I aunswere is conteined no matter of burning but onely of arrest to be done at the certificatioÌs of the prelates wtout any further punishmeÌt there mentioned To conclude if ye alledge the statute made an 2. Henr. 4. chap. 15. and reuiued in the reigne of Queene Mary mentioned before pag. 523 To that statute I answere that although that pretensed statute appeareth in forme of wordes in the Printed book to geue vnto the temporall officers authoritie to bring them to the stake and to burne them whom the Bishop deliuereth Yet is it
not to be proued either by you or any other that statute to be law or warrant sufficient to burne anye person or persons committed to the seculare power by the Clergy And that I proue thus for although the same statute of king Henry the fourth in the bookes printed appeare to baâe law and authority sufficient by the ful assent both of the king of the Lordes and of the coÌmons yet being occasioned by M. Cope to search further in the statutes I haue found that in the Rolles and first originals of that Parliament there is no such mention either of any petitioÌ or els of any assent of the commons annexed or contained in that statute according as in the printed bookes vsual in the Lawyers handes to craftely and falsely foysted in as by the playne wordes thereof may well appeare For where the said statute an 2. Henry 4. chap. 15. beyng thus intituled in the Rolles Petitio cleri contra haereticos and assented vnto in this forme hath these wordes Statut. an 2. Henri 4. cap. 15. Intituled in the Rolle thus Petitio Cleri contra heteticos and assented vnto in this forme QVas quidem petitiones praelatorum cleri superius expressatas do noster Rex de consensu magnatum aliorum procerum regni sui in praesenti Parliamento existentium concessit in omnibus singulis iuxta formam effectum eorundé ordinauit statuit de caerero firmiter obseruari and so forth according to the petition and moe wordes are there not in the statute Rolle Wherfore wher as the statute booke printed hath thus Super quibus quidem nouitatibus excessibus supereus recitatis videlicet in the petition of the Prelates clergy praelati clerus supradicti ac etiam communitates dicti Regni in eodem Parliamento existen dicto Domino Regi supplicarunt c. Qui quidem Dominus Rex c. ex assensu magnatum aliorum procerum eiusdem Regni c. concessit ordinauit c. These wordes Ac etiam communitates dicti Regni c. are put in further then the Rolle doth warrant and seemeth to be the practise of the clergie to make that as an Acte of Parliament and to seeme to haue the force of a law which was neuer assented vnto by the commons And thus you see howe this foresayd statute Printed both in English and in Latine among the Prouincial councels of Oxford by the vertue whereof so many good men haue bene burned so long in England doth vtterly ouerthrow it selfe for that it swerueth from the recorde bothe in forme and in matter and lacketh the assent of the commons Which doubt I thought at this present to propound vnto you mayster Cope for that you haue so vrged me to the searching out of the statutes by your declayming agaynst the Lord Cobham Moreouer vnto this statute aforesayd ioyne also with all an other Memorandum of like practise done an 5. Rich. 2. In the which yeare where as a statute was concluded yâ parliament an 5. Rich. 2. chap. 5. agaynst certayne preachers specified in the same statute which going about in certaine habites from place to place did drawe the people to sermons And commissions were made and directed in the sayd parliament to the shrines to arrest all such preachers and to imprison the same at the certifications of the Prelates Here is then to be noted that the same statute an 5. Rich. 2. cap. 5. was reuoked by the king in the parliament an 6. Rich. 2 vpon the wordes of the commons being these videl Forasmuch as the same statute was neuer assented ne graunted by the commons but that which therein was done was done without their assent and now ought to be vndone for that it was neuer their meaning to be iustified and to bind themselues and their successors to the prelates no more then their auncetours had done before them Ex Rotul And yet thys foresayd reuocation notwithstanding in Queene Maryes tyme they inquired vppon that statute In searching of these statutes as you haue accasioned me to find out these scruples so being fouÌd out I thought here not to dissemble them for so muche as I see and heare many now a dayes so boldly to beare themselues vpoÌ this statute and thinking so to excuse themselues do say that they haue done nothing but the law the law to the intent that these men seeing now how inexcusable they be both before God and man hauing no law to beare them out may the soner repent their bloudy and vnlawfull tyranny exercised so long agaynst Gods true seruauntes yet in time before that the iust law of God shall finde out their vniust dealinges which partly he beginneth already to do and more no doubt will doe hereafter In the meane tyme this my petition I put vp to the Commous and to all other which shall hereafter put vp any petition to the ParliameÌt that they being admonished by this abuse wil shew theÌselues heare after more wise circumspect both what they agree vnto in Parliamentes also what commeth out in their name And as these good Commons in this time of king Henry 4. would not consent nor agree to this bloudy statute nor to anye other like For so we read that the Commons in that bloudy time of king Henry 4. when an other like cruell byll was put vp by the Prelates in an 8. Hen. 4. against the Lollards they neither consented to this and also ouerthrow the other so in like maner it is to be wished that the commons in this our time or such other that shall haue to do in parliaments hereafter following the steppes of these former times will take vigilant heede to such cruell billes of the Popes prelacy being put vp that neither their consent do passe rashly nor that their names in any condition be so abused CoÌsidering with themselues that a thing once being passed in the parliament cannot afterward be called back And a litle inconuenience once admitted may grow afterward to mischiefes that cannot be stopped And sometime it may so happen that through rashe consent of voices the ende of thinges being not well aduised such a thing being graunted in one day that afterward many dayes may cause the whole realme to rue But I trust men are bitten enough with suche blacke parliamentes to beware of afterclaps The Lord Iesus onely protector of his church stop al crafty deuises of subtile enemies and with his wisedom direct our Parliamentes as may be most to the aduauntage of his word and comfort of hys people Amen Amen And thus much hauing sayd for the defence of the Lord CobbaÌ of syr Roger Acton knight maister Iohn Browne Esquier Iohn Beuerly preacher and of other their fellowes agaynst Alanus Copus Anglus here I make an ende with this preseÌt Interim till furthur leysure serue me here after Christ willing to pay him the whole Interest which I owe
good is not forbidden or that which is mere ill is not commaunded but is meane or indiffereÌt betwene both Which mean or indifferent thing yet notwithstanding by circumstances of time place or person may be either good or euill 4 Item that euery one shall sweare confesse by his oth that the opinions of Wickliffe and others touching the 7. sacraments of the church and other things aboue notified being contrary to the sayd church of Rome be false 5. Item that an othe be required of them all that none of them shall hold defend or maintaine any of the 45. articles of Iohn Wickliffe aforesayd or in any other matter catholick and especially of the 7. Sacraments and other articles aboue specified but only as doth the Church of Rome and no otherwise 6. Item that euery ordinary in his dioces shall cause the sayd premisses contained in the 1.2.3.4 articles aforesayde to be published in his Sinodes and by his preachers to be declared to the people in the kingdome of Boheme 7. Item that if any Clerke student or lay man shal with staÌd any of the premisses that the ordinary haue authority if he be conuicted therof to correct him according to the old lawes and Canons and that no man shal dââend such one by any meanes for none but the ordinary hath power to correct such a man because the Archbishop is chauncellour both of the kingdome and vniuersity of Prage 8. Item that the songes lately forbidden being odious âauÌderous and offensiue to others fame be not long neyther in streetes tauernes nor any other place 9. Item that maister Iohn Hus shall not preach so long as he shall haue no absolution of the court neither shal hinder the preaching in Prage by his presence that by this his obedience to the Apostolicall sea may be knowne 10. Item that this Councell doth appeare to be good and reasonable for the putting away of ill report and dissentioÌ that is in the kingdome of Boheme 11. Item if maister Iohn Hus with his complices will performe this which is conteined in the 4. former Articles then we will be ready to say as they woulde wishe vs and haue vs whensoeuer need shall require that we do agree with them in matter of fayth otherwise if they wyll not so doe we in geuing this testimony should lye greatly vnto our Lord the King to the whole world And moreouer we will be content to write for them to the Court of Rome and do the best we can for them our honors saued This counsell and deuise being considered amongest the head of the vniuersity of Prage the foresayd administrator named Conradus presented to the king and to the barons of the realme and also to the Senate of Prage Whereof as soone as word came to Iohn Hus and his adherents they likewise drew out other Articles in maner and forme of a councell as foloweth For the honor of God the true preaching of hys gospell for the health of the people and to auoyd the sinister false infamy of the kingdome of Boheme and of the Marquiship of Morauia of the city and vniuersity of Prage and for the reforming of peace vnity betweene the clergy and the scholers of the vniuersity 1. First let the right and iust decrement of the princes and of the kinges councell be holden and stand in force which betwene the L. Archbi Suinco on the one party and betwene the rector maister Iohn Hus on the other party was made proclaimed sâaled and solemnly on both parts receiued and allowed in the court of our soueraigne Lord the king 2. Item that the kingdome of Boheme remain in his former rites liberties common customes so as other kingdomes landes do enioy that is in all approbations condemnations and other actes concerning the holy mother vniuersall church 3. Item that maister I. Hus agaynst whom the foresayd Lord Suinco could obiect no crime before the couÌcell that the sayd Iohn Hus may be present in the congregation of the Clergy and there whosoeuer will obiect to him either heresy or error let him obiect binding himself to suffer the like payne if he do not proue it 4. Item if no man will set himselfe on the contrary part against him then let the coÌmaundement be made by our soueraigne Lord the king through all his Cittyes and likewise let it be ordeined and proclaimed through all villages and townes that maister Iohn Hus is ready to render account of his fayth and therfore if any will obiect vnto him any heresy or errour let him write his name in the chauncery of the Lord Archbishop and to bring forth his probations openly before both the parties 5. Item if no such shal be founde to obiect or which will write his name then let them be called for which caused to be noised rumored in the Popes Court that in the kingdome of Boheme in the Citty of Prage and in the Marquesdome of Morauia many there be whose harts be infected with heresy and error that they may proue who they be and if they be not able to proue it let them be punished 6. Item that commaundement be directed to Doctors of Diuinity and of the Canon law and to the Chapter of Cathedrall churches and that it be required of them all and of euery one particularly that they wil bring forth his name if they know any such to be an heretick or erroneous And if they deny to know any such then let them make recognition therof before the publike Notary confirming the same with their seales 7. Item these things thus done premised then that our soueraigne Lord the king also that the Archb. will geue commaundement vnder payne that no man shall call one another hereticke or erroneous vnles he will stand to the probation of that heresy or error as it becommeth him 8. Item after these thinges obteined that our soueraigne lord the king with the consent of his Barons will theÌ leuy a subsidy or collect of the clergy direct an honest ambassy to the Popes court with the which embassadors let theÌ also go vpoÌ theyr owne proper charges or expenses for theyr purgation which haue caused this kingdome falsly greuously to be infamed in the Apostolicall court 9. Item in the meane season for the presence of master I. Hus no Interdict ought to be made as it was made of late contrary to the order and determination of our holye mother church c. As this matter was thus in altercatioÌ betwene the two parts the one obiecting the other answering in articles as is aforsayd In the meane time it happened by the occasioÌ of Ladislaus king of Naples who had besieged the Popes townes and territories that Pope Iohn raising vp warr agaynst the sayd Ladislaus gaue ful remission of sinnes to all them which would warre of his side to defeÌd the church When this Bul of the popes indulgeÌce was come to Prage and there published
honour as no great renowne and glory vnto me Howbeit my enemies may in derision say vnto me that according to their willes pleasures I am exalted and honored Wherfore this article is wholy throughout false and vntrue Unto these articles aboue prefixed were other articles also to be annexed which the Parisians had drawne out agaynst M. Iohn Hus to the number of 19. The chiefe author wherof was Iohn Gerson Chauncellour of the vniuersity of Paris a great setter on of the Pope against good men Of these articles Iohn Hus doth often complayne in his Epistles that he had no time nor space to make answere vnto them Which articles being falsly collected and wrongfully depraued although Iohn Hus had no time tâ aunswere vnto yet I thought not vnfit here to set downe for the reader to see and iudge ¶ Articles formally contayned or picked out of the Treatise of Iohn Hus of Prage which he intituled of the Church folowing in this part or behalfe the errours they terme them of Iohn Wickelyffe THe first article No reprobate is true Pope Lorde or Prelate The errour is in the fayth and behauiour and manners being both of late and many times before condemned as well agaynst the poore men of Lions as also agaynst the Waldenses and Pikardes The affirmation of which error is temerarious seditious offensiue and pernitious and tending to the subuersion of all humaine policy and gouernance forasmuch as no man knoweth whether he be worthy of loue or hatred for that all men doe offend in many poyntes and therby shoulde all rule and dominion be made vncertayne and vnstable if it shoulde be founded vpon predestination and charity neither shoulde the commaundement of Peter haue bene good which willeth all seruauntes to be obedient vnto their maisters and Lordes although they be wicked The 2. article That no man being in deadly sinne whereby he is no member of Christ but of the Deuill is true Pope Prelate or Lord. The error of this is like vnto the first The 3. article No reprobate or otherwise being in deadly sinne sitteth in the Apostolicke seate of Peter neither hath any Apostolical power ouer the christian people This error is also like vnto the first The 4. Article No reprobrate are of the Church neither likewise any which doe not followe the life of Christ. This error is agaynst the common vnderstanding of the doctors concerning the church The 5. Article They onely are of the church and sit in Peters seat and haue Apostolicke power whiche followe Christ and his Apostles in their life and liuing The error hereof is in fayth and maners as in the first article but contayning more arrogancy and rashnes The 6. article That euery man which liueth vprightly according to the rule of Christ may and ought openlye to preach and teach although he be not sent yea although he be forbidden or excommunicate by any Prelate or Bishop euen as he might and ought to geue almes for his good life in liuing together with his learning doth sufficientlye send him This is a rash and temerarious errour offensiue and tending to the confusion of the whole ecclesiastical hierarchy The 7. article That the Pope of Rome being contrary vnto Christ is not the vniuersall Bishop neither hath the church of Rome any supremacy ouer other Churches except peraduenture it be geuen him of Cesar and not of Christ. An error lately and playnely reproued The 8. article That the Pope ought not to be called most holy neither that his feet are holy and blessed or that they ought to be kissed This error is temerarius vnreuerently and offensiuely published The 9. article That according vnto the doctrine of Christ heretickes be they neuer so obstinate or stubburne ought not to be put to death neither to be accursed or excoÌmunicated This is the error of the Donatistes temerariously and not without great offence affirmed agaynst the lawes of the ecclesiasticall discipline as S Augustine doth proue The 10. Article That subiectes and the common people may and ought publickly and openly to detect and reproue the vices of their superiours and rulers as hauing power geuen them of Christ and example of Saynt Paul so to doe this error is pernitious full of offence inducing all rebellion disobedience and sedition and the curse and malediction of Cham. The 11. article That Christ onely is head of the church and not the Pope It is an errour accordyng vnto the coÌmon vnderstanding of the Doctors if all the reason of the supremacy and of being head be secluded and taken away from the Pope The 12. article That the onely church which comprehendeth the predestinate and good liuers is the vniuersall Church whereunto subiectes do owe obedience And this is consequent vnto the former article The error is conteined as in the former articles The 13. article That tithes and oblations geuen vnto the Church are publicke and common almes This error is offenciue and contrary to the determination of the Apostle 1. Cor. 9. chapter The 14. article That the clergy liuing wickedly ought to be reproued and corrected by the lay people by the taking away of theyr tithes and other temporall profites A most pernicious errour and offenciue inducing the secular people to perpetrate sacriledge subuerting the ecclesiasticall liberty The 15. article That the blessinges of such as are reprobate or euill liuers of the clergye are maledictions and cursinges before God according to the saying I will curse your blessinges This error was lately reproued of Saynt Augustine agaynst Saynct Cyprian and his followers neither is the maister of the sentences allowed of the maysters in that poynt that he semeth to fauor this article The 16. article That in these dayes and in long tyme before there hath bene no true Pope no true Church or fayth which is called the Romishe Churche whereunto a man ought to obey but that it both was and is the sinagogue of Antichrist and Sathan The errour in this article is in this poynt that it is deriued and taketh his foundation vpon the former articles The 17. article That all gift of money geuen vnto the ministers of the Church for the ministration of any spirituall matter it doth make such ministers in that case vsers of Simony This errour is seditious and temerarius for so much as some thing may be geuen vnto the clergy vnder the title of sustentation or mayntaynyng the minister without the selling or buying of any spirituall thing The 18. article That whosoeuer is excommunicate of the pope if he appeale vnto Christ he is preserued that he need not feare the excommunication but vtterlye to contemne and despise the same This errour is temerarious and full of arrogancy The 19. article That euery deed done with out charity is sinne This errour was reproued and reuoked before this time at Paris specially if it be vnderstand of deadlye
to be sente to the King whome the Byshops had sente out as yee heard before to fight in Fraunce The records of which Parliament do thus say that on Twesday the xiiij day of December and the xxix day of the sayd Parliament Sir Iohn Oldcastle of Cowling in the Countie of Kent Knight being outlawed as is afore minded in the Kings bench and excommunicated before by the Archbishop of Canterbury for heresie was brought before the Lords and hauing heard his said conuictions aunswered not thereto in his excuse Upon which record and processe it was adiudged that he should be taken as a traytour to the King and the Realme that he should be carried to the Tower of London and from thence drawne thorough London vnto the new gallowes in S. Gyles without Temple barre and there to bee hanged and burned hanging ¶ The description of the cruell Martyrdome of Sir Iohn Oldcastle Lorde Cobham As touching the pretenced treason of this Lord Cobham falsely ascribed vnto him in his inditement rising vpon wrong suggestion and false surmise and aggrauated by rigour of words rather then vpon any ground of due probation sufficiently hath bene discoursed before in my defence of the saide Lorde Cobham against Alanus Copus page 575. where againe is to be noted as I saide before how by this appeareth that the Lorde Cobham was neuer executed by force of the inditement or outlawry because if he had he should then haue bene brought to the barre in the Kings bench and there the Iudges shoulde haue demaunded of him what he could haue said why hee shoulde not haue died and then not shewing sufficiente cause for the discharge or delay of execution the Iudges should haue awarded and geuen the iudgemente of treason which being not so it is cleare he was not executed vpon the Inditement Besides to proue that he was not executed vpon the Inditement and the outlawry the maner of the execution proueth it because it was neither the execution of a Traitour nor was the whole punishment thereof pronounced by the Iudge as by due order of lawe was requisite Finally as I said before heere I repeate againe that albeit the sayd Lord Cobham was attained of treason by the Act and that the King the Lords and the commons assented to the Act yet all that bindeth not in such sorte as if in deede he were no traytour that any man may not by search of the truth vtter and set forth sincerely and iustly the very true and certaine cause whereupon his execution did follow Which seemeth by all circumstances and firme arguments to rise principally of his Religion which first brought him in hatred of the Bishops the Bishops brought him in hatred of the King the hatred of the King brought him to his death and Martirdome And thus much for the death and execution of this worthy seruaunt of Christ Lord Cobham Moreouer in the records aboue mentioned it followeth how in the sayd Parliament after the Martirdome of this valiant Knight motion then was made that the Lord Powes might be thanked and rewarded according to the Proclamation made for his great trauaile taken in the apprehension of Sir Iohn Oldcastle Knight hereticke Thus stand the wordes of the recorde Where two things are to be noted First how Sir Iohn heere in the record is called not traitour but hereticke only Secondly marke how this brother of Iudas heere craueth hys reward for betraieng the innocent bloud Wherein it is not to be doubted but that his light fee and quid vultis mihi dare in this world will haue an heauie reward hereafter in the world to come vnlesse he repented c. Furthermore in the sayde Parliament Act. 17. it was enacted that the Church and all estates should enioy all their liberties which were not repealed or repealeable by the common lawe meaning belike the excluding of the iurisdiction of the Popes foreine power which hath alwaies by the common lawe bene excluded out of thys Realme In the same Parliament also a greeuous complainte was made by the Bishops no doubt against insurrections In the ende they suspected that they were the Lollards hereticks and traitours with a request that commissions might at all times be graunted to inquire of them Whereunto aunswere was made that the statutes therefore made should be executed c. Thus the Cleargy Tanquam leones rugientes ceased not to roare after Christian bloud And whosoeuer was else in fault still the Clergy cried crucifie Christ and deliuer vs Barrabas For then all horrible facts and mischieues if anye were done were imputed to the poore Lollards And now from our English matters to returne againe to the story of the Bohemians from whence wee haue a little digressed when as the newes of the barbarous cruelty exercised at Constance against Iohn Hus Hierome of Prage were noised in Boheme the nobles and gentlemen of Morauia and Boheme such as fauoured the cause of Iohn Hus gathering themselues together in the zeale of Christ first sent their letter vnto the Councell expostulating with them for the iniurie done to those godly men as is before expressed page 602. for the which letter they were all cited vp to the Councell Unto this letter Sigismund the Emperour maketh aunswere againe in the name of the whole Councell first excusing himselfe of Husses death which he saide was against his safeconduict and against his will Insomuch that he rose in anger from the Councell and departed out of Constance as is before remembred Secondly he requireth them to be quiet and to conforme themselues peaceably vnto the order of the Catholicke Church of Rome c. Also the Councell hearing or fearing some stirre to rise among the Bohemians did make lawes and Articles whereby to bridle them to the number of xxiiij FIrst that the King of Bohemia shall be sworne to giue obedience and to defend the liberties of the Churche of Rome That all Maisters Doctours and Priestes shall bee sworne to abiure the doctrine of Wickleffe and Husse in that Councell condemned That all they which being cited would not appeare should also be sworne to abiure and they whiche woulde not appeare contemning the censure of the keyes should haue processe against them and be punished That all such lay men as had defended the causes of Iohn Wickleffe and Iohn Husse should sweare to defend them no more and to approoue the doings of that Councell and the condemnation of Iohn Husse That all such seculare men as had spoiled the Cleargie should be sworne to restitution That Priestes being expelled from their benefices should be restored againe That all prophaners of Churches should bee punished after the Canonicall sanctions That such as had bene promoters in the Councell against Iohn Husse should be permitted safely to returne into Boheme againe and to enioy their benefices That the reliques and treasure taken out of the Church of Prage should be restored fully againe That the
wherwith heretickes are punished or are wont and are commaunded by canonical sanctions to be vsed and if they be clerkes by degradation doe correcte and punishe and cause them to be corrected and punyshed with all dilligence Furthermore that you do rise vp stoutly and couragiously agaynst such heretickes and the goodes as well of them as of the lay men according to the canonicall sanctioÌ made agaynst heretickes and their followers vnder the which we will and commaunde them and their partakers to be subiect And also such persons as shall be infamed of the heresies or errors aforesayd or any of the premisses shall be bounde to purge themselues at your arbitrement but the other which either be witnesses or by their owne confessions or other allegations or probations shal be conuicted of the foresaid heresies or articles or of any the premisses they shal be compelled to reuoke and abiure publikely and solemnly the sayd articles and erroures and to suffer condigne penaunce and punishment yea euen to perpetuall imprisonment if need be for the same And to the intent that they shall not nourish any kinde of heresies hereafter either in word deede or gesture or shall induce other either in worde or deede priuely or apertly directly or indirectly to beleeue the same they shal be forced to put in sufficient suretie Who if it so chaunce that they wil not publikely and solemnly renounce and abiure their articles and errors and take at your handes condigne penaunce though it be to perpetual or teÌporal punishment according to your discretion neither wil be coÌtented to put in sufficient suretie that they will not hereafter holde nor nourish those erroures and heresies neither wil induce other by word or deed priuily or apertly directly or indirecly or by any other maner of colour to beleue the same that then you shall proceede agaynst them according to the qualty of their erroures and demerites yea and if you see it so expedient as against heretickes as infected with heresie by our authoritie according to the canonical sanctions suâmarily and simply and plainly sine strepitu figura iudicij of office all appellatioÌ or appellations whatsoeuer ceasing and that you punish the same according to the sanctions traditions canonicall yea if neede be in leauing and committing them to the secular power and agayinst such as be superiors or learned doctors laying the censures of ecclesiasticall excoÌmunication al appellation set aside also innocating if neede shall require ayd of the secular arme The constitution as wel of our predecessor P. Boniface 8. of blessed memory wherein is decreed that no man without hys City or dioces except in certayne cases or in places being one daies iornye distant from thence where he inhabiteth shal be called into iudgement that no man do presume to depute iudges froÌ the sea Apostolicke wtout the city dioces where they are deputed to proceede agaynst any or do presume to coÌmit their authority to any other person or persoÌs or to fetch remoue any man beyond one dayes iorny froÌ out his Dioces where he dwelleth or at most two dayes iourny if it be in a generall councell as also all other constitutions of any byshop of Rome touching as well Iudges delegate as persons not to be called to iudgement beyond a certaine number or els any other edict indulce priuelege or exemption generall or special graunted from the Apostolike sea for anye person or persons not to be interdicted suspended or excommunicated or cited vp to iudgement without the compasse of certaine limites or els what soeuer thing otherwise may hinder stop or impeache your iurisdiction power and free proceeding herein by anye meanes to the contrary notwithstanding Dat Constant. the first yeare of our popedome ¶ This bloudy and abhominable commission of pope Martine which I haue copied out of a certaine olde monument remaining in the handes of Maister Hackluyt student in the Temple seemeth to be directed and geuen out to the publike destruction of all faithful Christen men about the latter end breaking vp of the councel of Constance an 1418. By the which the prudent reader hath this to note and consider what labour what pollicie what couÌsaile what lawes haue bene set what wayes haue bene takeÌ what seueritie hath bene shewed how mens power wit and authoritie of the whole world haue conspired together from time to time coÌtinually by all maner meanes to subuert and supplant the worde and way of the Lorde And yet notwithstanding man hath not preuayled but all his force deuised pollicies haue bene ouerthrown dispatched and with the councell of Achitophell and Ammon haue bene brought to nought and contrary to the furye of the world the gospell of Christ hathe still increased Neither yet for all this will the Pope cease to spurne and rebell still against the kingdome of Christe and of hys Gospell agaynst which neyther he nor yet the gates of hell shall euer preuayle The Lord of hostes be mercifull to hys poore persecuted flocke Amen Agaynst this pestilent Bull and Inquisition of Pope Martine the great antechrist I thought good here to adioyne and annexe an other contrarye writing of the Bohemians bearing the name and subscription of Procopius Conradus and other Captaynes of the Bohemians which seemeth not long after the death of Zisca to be written agaynst the pestiferous sea of Rome the tenour whereof here followrth A fruitfull and Christian exhortation of the Bohemianes to kinges and princes to stir them vp to the zeale of the Gospell THe almighty God the father by hys welbeloued sonne Iesus Christ may in hys holy spirite open the vnderstanding both of you and of all Christians lighten your hartes with the light of hys doctrin of righteousnes and may make you to continue therin surely established to the end This we desire of you for your saluation all ye honourable wise honest noble men al the Comminaltie ye rich and poore heare and consider with dilligent heede the wordes of this present letter which is sent vnto you from the Country of the Bohemianes It is manifest and well knowne to you and many other citties Kynges princes and Lordes that now a certayne number of yeares there hath ben great discord betwixt vs and you and there haue bene some which haue moued you by letters and prouoked you to make warre against vs and to destroy vs. And as well on your part as on ours many men as wel noble as vnnoble haue foolishly lost their lyues Yet neuer hetherto haue ye in any parte vnderstoode our fayth by our owne confession neither whether we be able to proue the same out of the scriptures yea or no and yet in the meane time kinges Princes Lordes and Citties haue sustayned great dammage And hereof we greatly meruaile that ye do so much trust and beleue the pope and hys priestes which geue you drinke full of poyson and
February vppon the which day the 4. orders were appoynted to declare theyr censure vppon the Articles in the chapiter houses of Paules first appeareth Frier Tylle for the Blacke Friers then Frier Winchelsey then Frier Low After Frier Ashwel eche Frier for his order seuerally bringing his heresy as is aboue specified Thus the verdict of these 4. orders being geuen vp to the Archb. and seuerally eche order comming in with hys heresye which was the 20. day of February Hereuppon commeth downe a wryt from the king directed to the lord Maior and Sheriffes of London De heretico comburendo dated the 1. day of March Anno 1. of his raigne The copic whereof remaineth in the recordes of the Tower beginning thus Rex Maiori vicecomitibus Wherupon the sayd William Tailour condemned as a relapse first was disgraded and after to be burned and so was committed to the seculare power who their being had to Smithfield the 1. day of Marche with Christian constancie after long imprisonment there did consummate his Martyrdom 1422. The maner of his disgrading was all one with the disgrading of Iohn Hus before for the Papistes vse but one forme for all men First disgrading them from Priesthode by taking from them the chalice and patine From deaconship by taking from them the gospell booke and tunicle From Subdeaconship by taking from them the Epistle booke and Tunicle From Accoluteship by taking from them the Cruet and Candlesticke From an Exorcisie by taking away the booke of Exorcismes or Graduall From the Sextonship by taking away the churchdoore key and surplis And likewise from Benet in taking away the surplis and first tonsure c. Al which they orderly accomplished vpon this godly Martyr before his burning Iohn Florence a Turner IDon Florence a Turner dwelling in Shelton in the Diocesse of Norwich was attached for that he helde and taught these heresies heere vnder wrytten as they called them coÌtrary to the determination of the Church of Rome In primis that the pope and Cardinals haue no power to make or constitute any lawes Item that there is no day to be kept holy but onely the Sonday which God hath halowed Item that men ought to fast no other time but of the Quatuor temporum Item that Images are not to be worshipped neyther that the people ought to set vp any lightes before them in the Churches neither to go on pilgrimage neither to offer for the dead or with women that are purified Item that Curates should not take the tithes of theyr parishioners but that such tithes shuld be deuided amoÌgst the poore parishioners Item that al such as sweare by their life or power shal be damned except they repent The displing of Iohn Florence Upon wensday being the second day of August in the yeare of our Lorde 1424. the sayde Iohn Florence personally appeared before William Bernam Chauncellour to William byshoppe of Norwich whereas he proceding against him obiected the first article touching the power of the Pope and Cardinals to which Article the sayde Iohn Florence answered in thys manner If the pope liued vprightly as Peter liued he hath power to make lawes otherwise I beleeue hee hathe no power But being afterward threatned by the iudge he acknowledged thathe had erred and submitted himselfe to the correction of the church and was abiured taking an othe that from that time forward he should not hold teach preach or willingly defend any errour or heresie contrary to the determination of the church of Rome neither maintaine helpe or aide any that shal teach or hold any such errors or heresies either priuely or apertly and for his offence in thys behalfe done hee was enioyned thys penance following Three Sondaies in a solemne procession in the cathedral Church of Norwich he should be displed before al the people The like also shuld be don about his parish church of Shelton three other seuerall Sondaies hee being bare headed bare footed bare nâcked after the maner of a publicke penitentiarie his body being couered wyth a canues shirt and canues breches carying in his hande a taper of a pounde waight and that done he was dismissed Richard Belward of Erisam in the Dioces of Norwich RIchard Belward of Erisam in the Diocesse of Norwiche was accused for holding and teaching these errours and opinions heere vnder wrytten contrary to the determination of the church of Rome In primis that Ecclesiasticall ministers and Ordinaries haue no power to excommunicate neither can excommunicate And all be it that a Bishop doe excommunicate any man God doth absolue him Item that he held the erronious opinions and conclusions that Syr Iohn Oldcastle helde when he was in prison affirmed that Syr Iohn Oldcastle was a true Catholicke man and falsly condemned and put to death without any reasonable cause Item that such as go on pilgrimage offering to images made of woode and stone are excommunicate because they ought to offer to the quicke and not to the dead and that the Ecclesiasticall Ministers that is to say the curates do sell God vppon Easter day when as they receiue offerings of such as should communicate before they do minister the Sacrament vnto them Item that he counselled diuers women the they should not offer in the Churche for the dead neither wyth women that were purified Item that he blamed diuers of his neighbors that refused his doctrine saying vnto theÌ truly ye are sooles that deny to learne the doctrine of my sect for your neighbours which are of my sect are able to confound and vauquish al other that are of your sect Item that the Saintes whych are in heauen ought in no case to be prayed vnto but onely God Item that the sayd Richard keepeth schooles of lolardy in the English tong in the towne of Dychingham and a certaine Parchment maker bryngeth hym all the bookes containing that doctrine from London The 5. day of July 1424. the sayde Richarde Belward was brought before Iohn Byshop of Norwich sitting in place of iudgement wheras the foresaid Articles were obiected against the sayde Richarde whych he there denyed whereupoÌ the bishop appoynted him an other day to purge himselfe the monday next after the feast of S. Marget vpon which day being the 24. of Iuly in the yeare aforesayd he appeared againe before the Bishop and brought wyth him 9. of his neighbors to purge hym vpon those articles and there did solemnely purge himselfe And afterwarde for somuch as the said Bishop suspected the sayd Richarde Belward greatly of lolardie hee commaunded him there presently to sweare vpon the Euangelistes that from that day forwarde he should not wittingly preach teach or defend any error or heresy contrary to the churche of Rome neither aide assist fauour or maintaine priuely or apertly any maner of person or persons that should hold or maintaine the sayde errours or heresies In the presence of M. William Bernam Iohn Wadden
Notwithstanding the Archbishop of Colen was the chiefe fauourer of the CouÌcell in this assembly who with all his labour and diligeÌce went about to bring the matter vnto a good ende Rabanus the Archbishop of Treuers shewed himself somewhat more rough The sacred Synode also thought good to send thether their Ambassadours and appointed out the Patriarke of Aquileia the Bishop of Uicene and the Bishop of Argen diuines Iohn Segouius and Thomas de Corcellis with diuers others Ther was no maÌ ther present which would name himselfe the Ambassadour of Eugenius Albeit there were many of his fauourers and frends come thether both froÌ the CouÌcell and also out of FloreÌce the which albeit they had sworne to the contrary yet fauoured they more Eugenius then the Councell But the chiefe Hercules of all the Eugenians was Nicholas Cusanus a man singularly well learned and of great experience After diuers coÌsultations had the Electours of the Empire and the Ambassadours of the other Princes of Germany thought good to geue out commandement throughout their whole nation and countrey that the Decrees of the Councell of Basill should be receiued and obserued Whilest these things were thus debated at Mentz there sprang a certaine very doubtfull question amongst the Diuines which remained at Basill whether Eugenius might be called an heretike which had so rebelliously contemned the commaundements of the Church Hereupon they gathered theÌselues together disputing long amongst themselues some affirming and othersome holding the negatiue part Vpon this their disputation there arose three seuerall opinions some affirming that he was an hereticke othersome not onely an Hereticke but also a relapse The third sort would neither grant him to be an hereticke nor a relapse Amongst these diuines the chiefe and principal both in learning and authority was the Bishop of Ebriun Ambassadour of the king of Castell and a certaine Scottish Abbot which as two most valiant Champions subdued all their enemies so that all the rest did either consent vnto their argumeÌts or gaue place vnto theÌ and so their determinatioÌ tooke place and Eugenius was pronounced both an heretike and relapse Eight conclusions were there determined and allowed amongst the Diuines which they called verities the copie whereof they did diuulgate throughout all Christendome When the Ambassadours of the Councell were returned from Mentz and that certain report was made of the allowing of their decrees the fathers of the CouÌcel thought good to discusse the coÌclusioÌs of the diuines more at large Whereupon by the commandement of the deputies al the Maisters and Doctours Cleargy were called together with all the residue of the Prelates into the Chapterhouse of the greate Churche there openly to dispute and discusse Eugenius heresie The which thing sore greeued the Byshop of Millaine fearing least this disputation would worke the depriuation of Eugenius the which as he said he had alwaies letted for feare of schisme Wherfore he ceased not by all manner of waies to labour to stop trouble the matter exhorting theÌ that were absent by his letters and encouraging those that were present by his words to the defeÌce of Eugenius But at the last there was a great assembly in the Chapter house some commyng thether to dispute and other some to heare This disputation continued sixe dayes both forenoone and afternoone amongest whoÌ Cardinall Lodouicus Archbishop Arelatensis was appointed as Iudge and Arbiter of the whole disputatioÌ who beside many other notable vertues was both valiaunt constaunt Nicolas Amici which was also a Proctor of the faith a famous maÌ amongst the Diuines of Paris demaunded of euery man what their opinion was Iohn Deinlefist publicke Notary wrote euery maÌs sentence and iudgement The conclusions of the Diuines whiche were the ground and foundation of their disputation were these here following 1. It is a veritie of the Catholicke fayth that the sacred generall Councell hath power ouer the Pope or any other Prelate 2. The Pope cannot by his owne authoritie either dissolue transport or proroge the generall CouÌcell being law fully congregate without the whole consent of the Councell and this is of like veritie 3. He which doth obstinately resist these verities is to be counted an hereticke 4. Pope Eugenius the fourth hath resisted these verities when as at the first by the fulnesse of his Apostolicke power he attempted to dissolue or to transport the Councell of Basill 5. Eugenius being admonished by the sacred Councell did recant the errours repugnaunt to these verities 6. The dissolution or translation of the Councell attempted the second tyme by Eugenius is agaynst the foresayd verities and containeth an inexcusable errour touchyng the fayth 7. Eugenius in going about to dissolue and transport the CouÌcell agayne is fallen into his before reuoked errours 8. Eugenius beyng warned by the Synode that hee should reuoke the dissolution or traÌslation the second time attempted after that his contumacie was declared perseuering in his rebellion and erecting a Councell at Ferraria shewed himselfe thereby obstinate These were the coÌclusioÌs which were read in the Chapter house before the fathers of the CouÌcell Upon the which when they were desired to speake their mindes they all in a maner coÌfirmed allowed them NotwithstaÌding Panormitane Archbishop disputed much against them Like wise did the Bishop of Burgen the king of Arrogons Almoner Yet did they not gaynsay the 3. first coÌclusions but onely those wherein pope Eugenius was touched This Panormitane as he was subtill so did he subtelly dispute agaynst the last coÌclusioÌs endeuouring himselfe to declare that Eugenius was not relapsed had great contention with the Bishop of Argens Iohn Segouius FrauÌces de Fuxe Deuines He diuided the Articles of the faith into three sortes straightly as in the Creede largely as in the declarations made by the Church most largely of all as in those things which rise of the premisses affirming that Eugenius did by no meanes violate his fayth in his first dissolution that he made because it is not contayned in the Creede neither yet in the determinations of the Church that the Pope cannot dissolue the Councels that it seemeth not vnto him to rise of the determination before made but rather of the decrees of the Councell of ConstaÌce And further that this as a case omitted is reserued for the Pope to be discussed for somuch as in the chapter beginning FrequeÌs it appeareth that the place where the CouÌcell should be kept ought to be chosen by the Pope the Councell allowing the same and nothing is therof at all spoken And if peradueÌture Eugenius had offended in the first dissolution notwithstaÌding he ought to be holdeÌ excused because he did it by the CouÌcell of the Cardinals representing the Church of Rome whose authoritie he sayd to be such that the iudgemeÌt therof should be preferred before all the world Neither had there bene any sacred CouÌcell found to haue proceeded agaynst
vnto the Councelles whereby we do say that the generall Councell doth represent the vniuersall Church Wherefore the lawes and decrees of the Councell are called the lawes of the Churche for that the Church doth not set foorth any lawes in any other place then in the general councell except we will call the Popes coÌstitutions the lawes of the church which can not be properly said but of the Councel whereas albeit all those which are of the church do not assemble and come together yet the most part of them are accustomed to be there present and in those whiche come the whole power of the Church doth consist Wherupon we read in the Acts of the Apostles It pleased the Apostles and Elders with all the Church For albeit that al the faithfull were not there present because a great nuÌber of them remained at Antioche yet notwithstanding it was called the whole Church because the whole power of the Church consisted in the couÌcell Thus for this present it is sufficient that we vnderstand by the Church the generall Councell And nowe to returne vnto our purpose lette vs heare what our Sauiour sayeth vnto Peter If thy brother doe offend against thee vnto this text folowing tell it vnto the church and let vs vnderstand the Councel by the Church Who is greater in thys place hee whych is sent vnto the Councel or the Councel whereunto Peter was sent The uevity doth remit the Byshop of Rome vnto the generall CouÌcell And why so verely because the bishops of Rome should not disdaine to acknowledge some power in earth to be aboue them the which they should consult withall in matters of importaunce and agree vnto the determinations thereof Whereupon Peter is also called by an other name Symon the which as Rabanus in hys Homilies wryteth is interpreted in the Hebrew tounge obedience that all men might vnderstande obedience to be necessary euen in the Bishop of Rome The authority of the Councel of Constance might suffice vs in this poynte but we thinke it good to stay a little vpon thys matter to leaue no place open for our aduersaries which whilest they goe about to maintaine the vnsatiable wilfulnes of oue man preferring a priuate wealth before a commoÌ commodity is it incredible how great errors they doe stirre vp Against the which besides many other Zacharias bishop of Chalcedon a man both famous and eloquent did earnestly strine who in the great and sacred Synode of Chaleedon when as the sentence of the B. of Rome was obiected vnto him that the Canon of Pope Nicholas and other Patriarkes was aboue the Councell he replied against it And Zosimus the Pope sayth thus as touching the decrees of the general Councel the authority of this seat cannot make or alter any thing contrary to the decrees of the fathers Neither doth he heare speake of the decrees of the fathers which are dispersed abroad in cities or wildernesse for they do not binde the Pope but of them which are made and published by the fathers in the generall Councell For the more manifest declaration whereof the words of pope Leo the most eloquent of all the bishops of Rome are here to be annexed who wrote vnto Anatholius that the decrees of the Councel of Nice are in no part to be violate and broken thereby as it were excluding himselfe and the high Patriarke The authoritie also of Damasus vppon thys sentence is more manifest wryting vnto Aurelius the Archbish. as Isidorus declareth in the booke of Councels whose worthy saying as touching the authority of the synode is thys That they which are not coÌpelled of necessity but of theyr owne wil either frowardly do any thing either presume to do any thing or willingly consent vnto those which wold do any thing contrary and against the sacred Canons they are worthely thought and iudged to blaspheme the holy ghost Of the which blasphemy whether Gabriel whyche calleth himselfe Eugenius be presently partaker let them iudge which haue heard him say that it is so farre from his office and duety to obey the general Councels that he saith he doeth then best merite and deserue when as he contemneth the decrees of the CouÌcel Damasus addeth yet moreouer For this purpose sayeth he the rules of the sacred canons which are consecrated by the spirite of God and the reuerence of the whole world are faithfully to be knowne and vnderstand of vs and diligently looked vpon that by no meanes wythout a necessitye which cannot be eschued which God forbid we do transgresse of the decrees of the holy fathers Notwithstanding we daily see in al the Popes Bulles and letters these woordes Non obstante that is to say notwithstandin which no other necessitie hath brought in then onely vnsatiable desire of gathering of mony But let them take heede to these things whych be the authours thereof But now to returne againe vnto Damasus mention is made in the Epistles of Ambrose bishop of Millaine of a certaine Epistle which is laid to be writteÌ by Damasus vnto the iudges deputed by the Councel of Capua where he declareth that it is not his office to meddle with any matter which hath ben before the Councell By the which saying he doth manifestly reproue all those which affirme and say the Byshop of Rome to be aboue the Councell The which if it were true Damasus might haue taken into his handes the cause of Bonosius the Byshop to determine which was before begon by the Councell but for somuche as the Councell is aboue the Pope Damasus knewe hymself to be prohibited Wherupon Hilarius also acknowledging the Sinode to be aboue him would haue his decrees confirmed by the Councell Also the famous Doctour S. Augustine in his Epistle whych hee did wryte vnto Glorius Eleusius and Felix the Gramarian declareth the case Cecilianus the Byshoppe was accused by Donatus wyth others Melchiades the pope with certaine other bishops absolued Cecilian and confirmed him in hys bishopricke They being mooued wyth those doinges made a schisme in the partes of Africa S. Augustine reprooueth them which hauing an other remedy against the sentence of the Pope did raise a schisme and doth mucy against them in this maner Behold let vs thinke those Bishops which gaue iudgemeÌt at Rome not to haue ben good iudges ther remained yet the iudgemeÌt of the uniuersall church where as the cause might haue ben pleaded euen with the iudges themselues so that if they were conuict not to haue geuen iust iudgement their sentence might be broken Wherby it appeareth that not only the sentence of the Pope alone but also the Pope wyth hys Byshops ioyned with him might be made frustrate by the Councell for the full iudgement of the uniuersall Church is not founde elswhere then in the generall Councell Let not any manne doubt in that S. Augustine seemeth here onely to speake of Byshops for if the text of hys Epistle be
wholesome and sound doctrine of our Lord Christ Iesus In summe in no case they would enter into any agreement of peace except their foure Articles which they counted for Euangelicall verities were first accepted and approued Which being obtained sayd they if they would condescend with them in the veritie of the Gospell so would they ioyne together be made one with them in the Lord. c. Ex Cochleo Hist. Lib. 7. WheÌ the Ambassadours saw the matter would not otherwise be brought to passe they required to haue those Articles deliuered vnto them in a certaine forme whiche they sent vnto the Councell by three Bohemian Ambassadours Afterward the Councell sent a declaration into Boheme to be published vnto the people in the commoÌ assemblies of the kingdome by the Ambassadours which were commaunded to report vnto the Bohemians in the name of the Councell that if they would receiue the declaration of those three Articles and the vnitie of the Church there should be a meane founde whereby the matter touching the fourth Article of the CommunioÌ vnder both kindes should be passed with peace and quietnesse They propounded in Prage in an open assembly of the Nobles and commons the declarations of the three Articles in forme folowing For somuch as touching the doctrine of the veritie we ought so to proceede soberly warely that the truth may be declared with wordes being so orderly conceiued vttered that there be no offence geueÌ to any maÌ whereby he should fall or take occasion of errour to vse the wordes of Isidore that nothing by obscuritie bee left doubtfull whereas you haue propounded touching the inhibition correction of sinnes in these wordes all mortall sinnes specially open offences ought to be rooted out punished inhibited by them whose dutie it is so to do reasonably according to the law of God here is to be marked and vnderstand that this word whose duty it is is too generall and may be an offence according to the meaning of the Scripture we ought not to lay any stombling stocke before the blinde and the diches are to be closed vp that our neighbours Oxe do not fall therein all occasion of offence is to be takeÌ away Therfore we say that according to the meaning of the holy Scripture and the doctrine of the holy Doctours it is thus vniuersally to be holden that all mortall sinnes specially publicke offences are to be rooted out corrected and inhibited as reasonably as may be according to the law of God the institutioÌs of the fathers The power to punish these offenders doth not pertaine vnto any priuate person but onely vnto them which haue iurisdiction of the law ouer them the distinction of law iustice being orderly obserued As touching the preaching of the word of God which Article you haue alledged in this forme that the word of God should be freely and faithfully preached by the fit and apt ministers of the Lord least by this word freely occasion may be taken of disordred libertie which as you haue often said ye do not meane the circumstaunce therof is to be vnderstand and we say that according to the meaning of the holy Scripture and doctrine of the holy Fathers it is thus vniuersally to be beleued that the word of God ought freely but not euery where but faithfully orderly to be preached by the Priests and Leuites of the Lord beyng allowed and sent by their superiours vnto whom that office apperteineth the authoritie of the Byshop alwayes reserued who is the prouider of all thynges accordyng to the institution of the holy fathers As concerning the last Article expressed vnder these words it is not lawfull for the Christian Cleargy in the time of the law of grace to haue dominion ouer temporall goods we remeÌber that in the solemne disputation holden in the sacred Councell he which was appointed by that CouÌcell to dispute propounded two conclusions in this sorte First that such of the Cleargy as were not religious and had not bound theÌselues thereunto by a vow might lawfully haue and possesse any temporall goods as the inheritance of his father or any other if it be left vnto him or any other goodes iustly gotten by meanes of any gift or other lawfull contract or else some lawfull arte The second conclusion The church may lawfully haue and possesse temporall goods moueable and vnmoueable houses landes townes and villages castles and Cities and in theÌ haue a priuate and ciuill dominion Your Ambassadour which disputed against him graunted those coÌclusions saieng that they did not impugne the sence of his Article being well vnderstand for somuch as he vnderstandeth his Article of ciuill dominion formally meant Whereby and also by other things it may be vnderstand that those wordes to haue secular dominion expressed in the foresaid Article seemeth to be referred to some speciall maner or kind of dominioÌ But for somuch as the doctrine of the Church is not to be intreated vpon by any ambiguous or doubtfull words but fully and plainely therefore we haue thought good more plainly to expresse that which according to the law of God and the doctrine of the holy Doctours is vniuersally to be beleeued that is to say the two aforesayde conclusions to be true And also that the Cleargy ought faithfully to distribute the goodes of the Church whose administratours they are according to the decrees of the holy fathers and that the vsurpation of the administration of the Church goodes done by any other then by them vnto whome the administration is Canonically committed can not be without gilt of sacrilege Thus the sacred Councell sayd they hath diligently gone about according to the verity of the Gospell all ambiguitie set apart to expounde the true sence of the three foresayd Articles Wherefore if there do yet remaine any doubt according to the information which we haue receiued in the sacred Councell we are ready by Gods helpe who is the principall veritie to declare the truth vnto you If ye do receiue and embrace the declaration of the sayd three Articles which is grounded vpon the veritie of the holy Scripture as you are bound and will effectually haue a pure simple and perfect vnitie touching the libertie of the communion vnder both kindes which you desire and require which also you can not lawfully haue without the licence of holy Church we haue authoritie from the generall Councell by certaine meanes to intreate and conclude with you trusting that you will shew your selues as you will continue These things thus declared after the Bohemians had taken deliberation they said that they would giue no answere vnto the premisses before they vnderstoode what should be offered them as touching the Communion Wherefore it shall be necessary to declare the matter as it was written in forme following In the name of God and our sauiour Iesus Christ vpon the Sacrament of whose
Martin gaue me autority by the aduice of the councel to rote out heresies to pacifie kingdoms to reforme the maners of euery state of christendome yet they wil say that I can not cite them Power is geuen me to iudge to condemne and haue I not also power to cite The law doth say vnto whom any power or iurisdiction is committed all things seme to be committed vnto him without the which he caÌnot exercise his iurisdiction for howe coulde all the premisses be done if the Prelates or others shuld not come hither Also why is it said in the chapter Ego enim de iure iurando I will come vnto the Sinode if I be called if he can not be called By whome then is it presupposed that he shuld be called but only by the councel or by him which ruleth the councell Also the whole 18. distinction intreateth of no other matter but that the bishops being called vnto the councel if they come not that they may be excommunicate and suspended Let these men read the boke of councels of S. Isidore and they shall finde howe that in many councelles the Prelates haue bene called by the Sinode Nowe it remaineth that we shuld declare whether the dissolutioÌ be of force or no. Wherin I do againe feare to moue your holines vnto anger But charity forceth me therunto for peraduenture your holines doth thinke the dissolution to be effectual therfore do perseuer in it wherby for somuche as many offences may rise my conscience doeth moue me not to hold my peace First of all the chapter Frequens declareth that it is not of force for if prorogation be forbidden prohibited which is a smal mater much more is dissolutioÌ which is a greater matter for it is a greater matter to take away then to defer for by proroging a thing is but deferred by dissoluing it is vtterly taken away Also these men say that the said coÌstitution in the chapter Frequens may be made void for somuch assone as the councel is begon it may be dissolued without any thing don as it is said that it was done at Senes and nowe they say also that your holines hath ben peruersly informed touching the dissolution They say also that the sayd dissolution doth manifestly tend to the subuersion of faith the ruine of the church and the trouble of the christian people Therfore it can not be done neither obeid They say moreouer that the said dissolutioÌ could not be made by meanes of a certen decree of the councel of Constance in that behalfe prouided That in such matters as pertaine vnto faith the extirpation of sinne and reformation of the church in the head in the members that all men of what estate or condition so euer they be yea the Pope himself shuld be bound to obey the statutes precepts and ordinaÌces of euery general councell except they did obey to punish them Marke how that these things to haue power to determine vpon any man to commaund him and punish him if he be not obedient are signes of superioritye in those matters which he doth decree command or punish and to be bound to obedience to be subiect and obey the same are signes of inferiority in the said cases Ergo in the foresaid cases seeing that the Pope as they say is vnder the couÌcel which also hath ben In that for one of the said 3. cases the councel did depriue Iohn for the other Benedict neither coulde the Pope dissolue the councell in that he is inferior vnto the councel cannot bind or coÌpel the superior As in the chapiter Cum inferior otherwise it shoulde containe in it a contradiction that hee is bounde to obey and is not bound to obey because he may dissolue for howe should he be obedient vnto the ordinance and decree of the councell if he may anihilate and take away the same ordinaunce and decree Thys councell is coÌgregate for the rooting out of heresies for the making of peace and reformation of maners and in the first Session it did ordeine that their whole intent and respect should be thereunto and that he which should procure to let the couÌcell to proroge or alter it should be punished and haue processe against him as against a common disturber of the peace c. If it may be dissolued it is euident that they doe not obey the saide ordinaunce whereby this also must of necessity be graunted that if it may be dissolued the decree of the councell of Constance is of no force This is also proued by an other reason No man doubteth but if any controuersie of heresie shoulde be mooued against any Bishop of Rome that he coulde not dissolue the Councell For if he might dissolue the councell he could not be iudged whych were coÌtrary to the cha Si Pa. dist 40. Ergo like as it is inheresy so is it in the two other cases For these three were pacified by the couÌcel of CoÌstance for thus speaketh the councel As it is in the Chapter Si Papa in illo vno And as I haue before saide the Councell of Constance allowed this decree thorow the which they depriued Peter de Luna for making of a Schisme and Pope Iohn for the deformitie of his life And all be it there be certaine lawes that say the principall seat can not be iudged of any man and againe no man iudgeth the chiefe seate And no man sayth vnto him selfe why doest thou so There are to be vnderstande in these three cases first that there was prouiso made for the faith in the chapter Si Papa and in the other two poynts by the decree of Constance Otherwise it shuld be vnderstande without any exception that the first seate c. and then the chapter Si Papa 40. Distinct. and the sayd decree of Constance shoulde be false If the chapter Si Papa had added causes of heresies no man would haue doubted vpon these two cases touching the sayd sentence so likewise no man ought to doubt of the decree of the councell that it was made by the authoritie of the Pope and representeth the vniuersal church and if any man wold say that in all councels the authoritye of the Pope is excepted I aunswere that it is true when as the persone of the Pope is not specially included But if hee be specially included he can not be excepted because it should sauour of contradiction Most blessed father God is my witnesse that I haue spoken these thinges wyth great anguish and sorowe of minde but I am forced so to speake that your holinesse may cease from the saide dissolution lest there might happen infinite euels in the church of God If your holines did see my pure mind my vpright conscience and entier affection towardes you whereby I am mooued to wryte those thinges euen for very loue you would embrace and kisse me and wythout doubt loue me as your owne sonne I haue often sayde and nowe doe say
which hee aunswered agayne what nede I say that I beleeue that thing I know There the Inquisitor something stirred wyth the matter as hote as a toste as they say cried out with a loude voice maister Ioannes maister Ioannes maister Ioannes say Credo say Credo Then he answered Credo After thys being demaunded whether he had wrytten any treatise concerning the binding of humaine lawes to one Nicolas of Boheme and whether he had written any treatise of the Ecclesiasticall power of indulgences pardons and of fasting and other treatises he beleued that he had so written and had conferred with diuers learned men Also that he had sent to the Bishops of Wormes a certaine treatise of fasting Many other interrogatories were ministred vnto him whereof some were vaine some false Such as were more principal here we will briefly touch leauing out superfluitiâs Being demaunded whether hee was a fautour of the Bohemians he sayde he was not Also being demaunded concerning the Sacrament of the holy body and bloude of our Lorde whether he thought Christe there to be contained really or only diuinely and whether he dyd beleeue in the sayde Sacrament the substaunce of breade there to remaine or onely the fourme thereof to thys he aunswered not denying but the body of Christe was there really contained and also wyth the body of Christe the substaunce of bread to remaine After this he was demaunded his opinion concerning religious men as Monkes Nunnes or begwines whether he thought them to be bound to the vow of chastitie or to the keping of any other vow and whether he said to the Friers Minorites any such worde in effecte I can not saue you in this your state and order Thys he confessed that he had sayde howe that not your religion saueth you but the grace of God c. not denying but they might be saued Item being required whether he beleued or had wrytten that there is no mortall sinne but whyche is exprest to be mortal in the canon of the holy Bible to this he answered that he did so beleue as he hath written til he was better informed Likewise being required what he thought of the vicar of Christ in earth he aunswered that he beleeued that Christe left no vicare in earth For the confirmation whereof he alledged and sayde that Christ ascending vp to heauen said Ecce ego vobiscum sum c. Behold I am with you c. In the which wordes he plainly declared that hee would substitute vnder him no vicare in earth and sayde moreouer if a vicare signified any man which in the absence of the principal hath to do the works of the principall then Christ hath no vicar here in earth In like maner concerning indulgences and pardons such as the church doth vse to geue they demanded of him whether they had any efficacy what he thought thereof who answered againe that he had written a certaine treatise of that matter what hee had wrytten in that treatise he would persist therin which was thus that he beleeued that the treasure boxe of the merits of Saints could not be distributed of the Pope to others because that treasure is not left here in earth For so it is wrytteÌ in the Apocalips Opera enim illoâum sequuntur illos c. that is their workes follow them Item that theyr merites could not be applied to other men for the satisfaction of theyr paine due vnto them and therefore that the Pope and other Prelates cannot distribute that treasure to men It was obiected to him moreouer that in the sayde his treatise he called pardons indulgences Pias fraudes fidelium that is holy fraudes and deceits of the faithful Also being demaunded what he thought of the halowing and blessings of altars chalices vestiments wax candeâs palmes herbes holy water and other diuine things c. Hee aunswered that they had no spirituall vertue and power in them to driue away deuils and that holye water hath no more efficacie then other water not hallowed as concerning remission of veniall sinnes and driuing away deuels and other effectes which the schoole doctours do attribute to it Item for degrees of mariage forbidden in the Scryptures he beleueth that all Christian men vnder deadly sin are bound vnto the same Item that he beleeueth that God may geue grace to a man hauing the vse of reason without all motion of Free wil. Also he thinketh that S. Paule in his conuersion dyd nothing of his owne free wil for his conuersion He beleeueth moreouer that God may geue such grace to a manne hauing the vse of reason not doing that which in hym is Item he affirmed that nothing is to be beleued which is not conteined in the Canon of the Bible Also that the elect are saued onely by the grace of God Besides al these moreouer he was charged with the old opinion of the Grecians which they dyd holde contrary to the Romaine church vnto the time of the councell of Ferraria aboue mentioned concerning the proceedyng of the holy Ghost The Wednesday next following 3 Doctours the suffragane Herwicus Iacobus Sprenger were sent vnto him with perswasions to exhort him and when he would not stand to their Canons wherby they went about to refute his doctrine he was then demanded of Herwicus why he would beleue rather the 4. Euangelists then the Gospel oâ Nicodemns To whoÌ he answerd because he wold Being asked againe why he beleued the 4. Euangelists he said because he so receiued of his parents Then being demaunded why he would not beleue the Doctours because said he their doctrine is not canonical scripture Againe it was to him obiected why he would be credited himself when he preached seing he would not beleue the holy doctors To whome hee answered in this wise saying that he did preach as his duety was but whether they gaue credit to his words he did not care Thys examination being ended after these Articles were condemned by the Inquisitour his assistance then said he after this maner As you do with me if Christ himselfe were here he might be condemned as an heretike After this they sent diuers to him to haue communication with him and to perswade him sending also to him with his Articles a forme of asking pardone at length within 3. or 4. daies after hee was content to condescend vnto them and to submit himselfe to their holy mother Churche and the information of the Doctors In the boke of Orthuinus Gratius and in Paralypomena adioyned to Abbas Vrspergensis we reade these woordes wrytten of this Ioannes de Wesalia Dempto solo articulo de processione spiritus sancti in alijs videtur non ita graui censura c. That is except onely the Article of the proceeding of the holy Ghost in other Articles it semeth that he was not to be chastened with so sharpe censure if respit and space had ben geuen
maruell considering that he had slaine his brother Theodosius before at home moreouer liued in incestious matrimony also being inclined to certayne new sects could not abide the coÌtrary teachers but slew theÌ which admonished him thereof The sayd Constans going afterward to Italy was also ouercome of the Lumbardes c. the Saracens after this victory spoyled also Rhodes Although these cursed Saracens in these theyr greate victories conquests were not without domesticall seditions and deuisions among themselues yet the princes of the Saracens being called then Sultans had in theyr possession the gouernment of Syria Egypt Affrike of a great part of Asia about the terme of 400. yeares till at length the Saracen king which ruled in Persia fighting agaynst the Saracene of Babilon sought ayde of the Turkes to fight with him agaynst the Sultane of Babilon The which Turks by litle and litle surprised vpoÌ the Sultan of Persia not long after putting him out of place vsurped the king dome of Persia which afterward went further as ye shall heare the Lord willing And this is the first beginning of the Turkes dominion These Turkes after they had thus ouercome great couÌtryes and prouinces and made their power large mighty both in Asia and Europa begaÌ to deuide theyr kingdoÌes countryes amongest themselues But when they coulde not agree but with deadly war contended for the boundes of those kingdomes and dominions in the meane tyme 4. of the principall families conquering and subduing all the rest parted the whole Empyre amongst theÌselues And yet they also not so contented fell to such cruell hatred conteÌtion warre and slaughter no doubt by the iust iudgement of God against his blasphemous enemies that there was no end thereof vntill the remnant of the auncient Turkes was vtterly rooted out For it is euident that there are fewe nowe remayning which are Turkes in deed by birth and bloud and that the state of that great empyre is not upholdeÌ but by the strength anâ power of souldyors which haue bene Christians and now are turned to Mahumetes Religion so that euen theyr owne naturall language is now out of vse amongest them sauing in certayne families of theyr nobility and geÌtlemen These foure familyes aboue mentioned with theyr Captaynes and armyes about the yeare of our Lorde 1330 went raging throughout all Asia and Europa and euery one of them conquered some parte of the countryes where they passed The causes of these great inuasioÌs and victoryes were the dissention and discorde falsehoode idlenesse vnconstancy greedy auarice lacke of trueth and fidelity among Christian men of al states and degrees both high and low For by the wilfull defection and backesliding of the Christians the Turkish power did exceedingly encrease in that many ârsiring the licentious life liberty of war allured with the prosperous successe of thynges forsooke the Churche of God and made themselues bond slaues to Mahumet and his deuilish sect bâth because that fleshly liberty is delighting to all men and partly also because as fortune fauoreth so commonly the willes of men enclyne And agayne suche as be prophane and without the feare of God whereof there is an infinite number in the Church in all ages are wont commonlye to iudge of Religion according to the successe of realmes and kingdomes For if any not onelye for the variety of opinions but also for the diuersitye of euentes and fortune amongest men haue inquired and doe inquire whether there be any Churche of God distyncte from other nations what it is and where it is especially for so muche as the greatest part of men bothe in the olde time when as the foure Monarchyes flourished in order was ignoraunt of this doctrine whiche is peculier to the Churche alone and nowe also the barbarity of Mahumet preuayleth raigneth in the moste part of the worlde And how standeth this with mans reason that a small number both miserable and also feebled and broken with manye battayles shoulde be regarded and loued of God and the other flourishing in all wealth prosperity victoryes authority and power should be reiected and despised of God seing there is no power and authoritye but by the ordynaunce of God Albeit therefore the power of the Turkes hath bene for these two hundreth yeares of greater force then any other Monarchy of the world besides yet is there no Imperiall dignity to be estemed in that Turkish tyraÌny but amongest those nations onely where the heauenly doctrine of the Gospell is preached other disciplines necessary for the Churche of God the common life of man mayntayned and regarded where the lawes of God other honest and ciuil ordinaunces agreable to the same doe flourish and reigne where lawful iudgement is exercised where vertue is honoured and rewarded where sinne and wickednes is punished where honest familyes are mayntayned and defended These thinges are not regarded amongest the Turkes the enemies of the sonne of God and all lawfull Empyres because they dissolue and reiect all godly focietyes honest discipline good lawes policyes righteous iudgemeÌts the ordinaunce of matrimony and godly familyes For what hath the Empyre of the Turkes bene hetherto but moste deadly cruell and perpetuall warre to worke all mischief destruction and desolation to subuert good lawes Cityes kingdomes policies and to enlarge theyr cruell power dominion The stay and strength whereof is not loue and fauour proceeding of vertue and iustice as in lawefull and well gouerned Empyres but feare violence oppression swarmes and infinite thousandes of barbarous and most wicked people ministers of Satans malice fury Whiche kinde of dominion and tyranny hath bene condeÌned by the voyce of God many yeares agoe the ââstimonyes wherof the Lord would haue to remayne in the Church least the godly being moued with the power successe therof should fall away and forsake the sonne of God Wherefore let vs not seâke for any Imperiall state in that barbarity but let vs be thankefull acknowledge the great benefite of God for that he hath reserued to vs certayne remnaunts of the Romayn Empyre And let vs call vpon him dayly with harty petitions and grones wyth zeale and loue to the house of God that this Turkish power ioined with the malice of Sathan against the sonne of God preuayle not agaynst the poore congregations litle remnant of his Churche as it hath hitherto done agaynste those strong and noble christian kingdoms and churches were now we see the Turkish tyranny to raigne SathaÌ to haue taken full possession Whose state was once farre better then ours is now and more like to continue without such horrible ouerthrowes and desolation Oh that we might foresee a litle the great daunger that hangeth ouer our heades For though the Turke semeth to be farre of yet doe we nourishe within our brestes at home that maye soone cause vs to feele his cruell hand and worse if worse may be
tyrannie But the Turcke preuailing and they not able to wythstande the siege the Christians conuented together into a certaine house prepared for the purpose bothe menne women and children where they setting the house on fire gaue themselues rather to be burned then to come into the tyrauntes handes Certaine women also wyth their children cast themselues headlong into the sea by that meanes to auoid the turkishe captiuitie Some wryters there be which affirme that the Methonians seeing 5. great shyps of the Venetians comming with men and vitailes towarde them issued downe from the walles to the sea side to receiue them which were all taken captiues being aboue the number of a thousand which al being tied with long ropes were brought before the tyraunt and in his sight were cruelly slaine except certaine Nobles whom Cherseugles sonne in lawe to Baiazetes got to be pardoned amongst whome was Andreas Britto The Citie of Coron also Pilus Cities in Grece being terrified with the example of the Methonians yeelded themselues to the power of the turks Crisseum otherwise called Caput Sancti Galli was expugned by Cherscogles by force of gunnes These thynges thus atchieues although Baiazetes went away victor vnto Constantinople yet notwithstanding the Venetians through the helpe of the kynges of Fraunce and Spayne had wonne from the Turke Chephalenia an Ilande very commodious for theyr trafficke Also had gotten other two Ilandes Leucas and Nericus otherwise called Sancta Maura slaying al the garrison of the Turkes But afterwarde peace being taken betweene the Venetians and the Turckes by the counsaile of Andreas Gitto aforesayde the Turkes so agreed that Leucas and Nericus the Ilandes abouesayde should be rendred vnto the Turke and the Venetians should keepe stil the possession of Chephalenia Vnto this league the Turke did the rather condescend for that hee had to maintaine warre agaynst Ismaell Sophus in Asia king of Persia Which Sophus was stirred vp by Gods prouidence to warre with thys Baiazetes wher by the Christian Churches in Europe myght haue some breathing time and freedome from the Turkes cruell tyranny bloudshed This Sophus was a valiant Turke who with great power victories had ouerrunne a great compasse of the East partes of Asia then passing from Assiria into Media and returning againe into Arinenia hee made warre against the Albanians Hiberians and Scythians and from thence comming vnto Asia Minor encountred with Corcuthus Baiazetes sonne and afterward coÌming to Bithynia sought with Caragius Bassa Baiazetes Captaine whome he ouercame and put to flight and afterward tooke him aliue and his wise prisonners Afterward he was encountered by Halibassa an other captaine of the Turkes whome Techelles one of the sayd Sophus captaines meeting in the plaine of Galatia did withstand and so by the way slue Caragius the Captain and hanged hym vppon a poale in the sight of Halibassa which Halibassa shortly after was slaine in warre and hys army scattered and put to flight Thus through the admirable example of Gods iustice and prouidence were these turks kept occupied so came it to passe that these Barbarians being blasphemous against the sonne of God shoulde thus horribly run one to the destruction of an other being worthely punished with mutuall slaughter and bloudshed for theyr impiety and blasphemy against Christ and his religion wherby in the meane time some rest was geuen to the Christians Baiazetes partly by these victories discouraged partly diseased and languishing of the goute and partly also broken with age finding himselfe vnweldy to the regiment of that tumultuous kingdome began to haue talke with his nobles about the chusing of one to succede him The occasion whereof ministred much matter of inward warres amongst the Turkes This Baiazetes had in all 6. sonnes wherof three died before him and three yet were left aliue to witte Acomates Corcuthus and Zilymus Baiazetes himselfe had moste minde to Acomates but the chiefest of his nobles did fauor rather Zelymus who through theyr traiterous incitation prouoked him to stirre warre against hys father and notwythstanding that he was ouercome in war yet through intercession he was reconciled agayne to his father and afterwarde proclaimed againe Emperor against his fathers will through the helpe fauour of the souldiours entring the first beginning of hys kingdome in the murthering of hys owne father The storye whereof in some authors is thus declared After that the Ianizarites had perswaded wyth Baiazetes for that he himselfe was vnweldy therfore he should do well to constitute some successour and that he had assigned Acomates to succeede him the Ianizarites being offended with the sayd Acomates because he would not enlarge their stipends and bribe them compassing about the kings pallace wyth their priuy swordes whych they hadde vnder theyr garments wyth a mighty crie required Zelymus to be appointed for their Emperor Vnto whom when Baiazetes had answered that he had assigned Acomates they refused him because he was fatte grosse and vnable thereunto but needes would haue Zelymus which was stoute and warlike to be made Emperour and withall drew out their swords crying Zelymus Zelymus TheÌ Baiazetes geuing place to their fury shewed himselfe content to geue them Zelymus whom the Iaitizarites receiuing brought him into the pallace vnto whom Baiazetes his father geuing place willed him not to be so hasty furious in hys doings but to be modest and take heede what hee dyd and not to follow hys fury but to geue place vnto time whych reuealeth all thinges and thinke hymselfe to be a man subiect to dangers and icoperdies as other men are and thus speaking he resigned hys Imperiall throne and seate vnto him went away all heauy entring into a certaine order of their religion Wherupon folowed great exclamatioÌs of the people saluting Zelymus as Emperor Who then taking the rule vpoÌ him begaÌ with great cruelty to gouern destroying many of his nobles such as had stood against him some with poyson some by other cruel meanes aduauncing his owne side with great honors and promotions Not long after that Zelymus was thus setled in hys kingdome Baiazetes his father entending to see prooue howe he behaued himselfe in his gouernment first entred into the treasure house where he found all his riches to be scattered and gone Afterwarde he came into hys armorie where all the spoyles gotten by warre were likewise wasted then entring into the Iewel house where al his plate and gifts sent from Kings and Princes were kept whych likewise were dispearsed geuen away At length he came into the stable where also he seeing his principall horses to be lacking sighing wyth himselfe and crying vengeaunce vpon him he prepared himself with the residue of the treasure which was remaining to saile ouer into Natolia vnto his eldest sonne and passing by an Orchard neare to the sea side where he had appoynted to take ship in the meane time whilest the shippes
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 pâinciples 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 ãâã Original sinne ãâã it is Fomes peccati Concupiscentia Original sinne ââânuated 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. ãâã meaneth Obiection Aunsâââ 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 mâlting by Masses False doctrine touching Sacramentes The number Caââe 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 coÌmitted to the Sacrament The Sacrament turned to an Idole ChauÌging 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 ãâã plague of God vpon the Romaine Emperours persecuting and resisting Christ till the time of Constantine Tiberius ãâ¦ã Neââ Galbe Ottho Vitelius Titus Domitian Commedus Pertinax Iulianas Seueras Gera. Bassianus Macrinus Deadânerus Helagabâlus 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
it giueth to the church Peter not the cause of Ananias death Actes 3. Ioh. 1â Like a pulled Heââe Math. 16. The Popes vsurped power falââ founded vpon scriptures Dist. 9. ââ Iâa Demânus ââcter The place of Christ geââng the keyes to Peter Mat. 16 ââtly expounded Math. 18. Iohn 20. Christ oneââ the head of the church 1. Cor. 3. Galat. 2. Aââs â The thirde errour Other Apostles had the power to bynd and to loose as Peter had Actes 2. Romans 1. Peter ruled 3. Churches Actes 1. Actes 2. Acts 3.4.5 Peter gouerned the Church at Ierusalem 4. years before he gouerned Antioche Galatians 2. The keyes of Christes kyngdome Absolution Three things required in popish absolution Contrition Confession Satisfaction Two things required on his part that geueth popish absolution Deâret de âoenitenâââ Iohn 3. Iohn 5. Math. 25. The saintes shal iudge with Christ. Corinth 4. Iohn 20. The ministeriall power to remit sin belongeth as well to one priest as to an other The keyes of the kingdome of heauen The keyes mistaken in the Pope Chanonâ Fayth and hope be the keyes of heauen 2 Cor. 15. Iohn 12. Children departing before baptismââ condemned Auriculer confession Iames 5. Deâeniâ ãâã cap. multiplex misericordia dei ãâã 53. Iohn 1. Confession ââto God ââticular confession ââtruely ââounded ââon the ââpture ââke 17. The autors of the Canon law reproued Iohn 3. Luke 5. The story of the leapers expounded to make âothing for âuticular confession The clensing of the leprey the clensing of the priest in auricââ lar confession agree not The popes power in absoluing from sinnes not founded in scripture The pope can absolue none from punishment The pope in his pardons deceaueth men 3. maner of wayes The pope promising pardons for sinne induceth men to sinne in simony Deadly sinne and debte The pope saith he can remitte the debte to God And yet can not remitte the debte to maÌ The pope harder to pardon a priest leauing his matters vnsaid then for breaking the commaundemeÌt of God Absolution to be sought at the handes of God onely Ex regist latÃno Episc. Herford Notes Examples declaring what warres hath bene stirred vp by popes Iohn 6. Galath â Iustification by fayth and not by the law Rom. 5. Iohn 6. True eating of Christ is true beleuing in him Eating of the flesh of Christ what it is Math. 26. Luke 22. This is my body expouÌded Note well gentle Reader Bread by similitude Bread substantially and the body Sacramentally The bread which the Lord gaue entreth not into the bodies but the body which he gaue entreth into the mindes of the disciples Paule calleth it materiall bread Note reader The vayne prayer of the priestes at their Masse The people greatly deceued in the sacrameÌt The priestes seeke their owne honor in their transubstaÌtiatioÌ Marke here ye good priestes The makers of the Canon law contrary to theÌselues De consec 2. cap. Prima quidem inquit De consec dist 2 cap. Omnia quaecunque voluit Contrarietie in the popes Canons De consecrat dist 2. cap. Ego Berengarius The recantation of Berengarius is hereticall The Sacrament left by the priestes negligence to be eateÌ of a mouse returneth againe from body to bread Whether externall signes in a priest be the signe of Antichrist or els be grounded vpon Christ. Three orders or sortes of priestes 1. Aaronicall 2 Eternall 3. Christian. Leuiticall priestes deuided from the people by kindred office and inheritance The priesthoode of Christ differeth from the Leuiticall priesthoode how and wherein 1. In kindrede 2. In othe taking 3. In durabilitie 4. In maâââ of ãâã 5. In place of sacrificing The law bringeth none to perfection The priesthoode of Christ differeth from all other priesthood The third priesthoode The name of Sacerdos or priest not vsed in the new Testament of Christ. The fourthe priesthoode which is the Romane priesthoode The office of priestes after the popes order The body of Christ not left to be a sacrifice for sinne but onely for a Sacrament How the memoriall of the sacrament came to the realtie of the sacrifice it selfe The order and office of prayer The Lordes prayer Math. 6. The aâtes of Necromancie Southsaying with craftes how froÌ whoÌ they came Against exorcising of Priestes Coniuring or halowing in the popish church Holy water coniured Exorcistae The absurditie abhominatioÌ in the popish exorcismes detected Where was the popes holy water then in the great pestilence in the tyme of K. Edward 3. Iames. 4. Remish coniurers The good lyfe of a priest a great matter to deale in Gods matters The prayer of a vitious priest little anay leth before God Remembraunce of Christes passion needeth not to God but to man Priestes more bound to lay Masse coÌmaded by man then to preaching commaÌded of God Spirituall fornication Ieronymus Whether priests may bargen to sing for soules departed Ieronymus Selling of prayer abhominable Religious men and women deuourers of wydowes houses Praying for soules in Purgatory Euil gotten laÌdes as euil bestowed for praying for soules in Purgatory Bying and sellyng of prayers in the Popes Church Bying and selling of pardons ParsoÌ place apparell curiositie or eloquence of prayer not regarded of God The prayer of the pharisie and of the PublicaÌe coÌpared Prayer that doth more for money then for charitie disproued Selling of pardons Selling of orders Selling of church halowinges Selling of discipline Selling of fraternitie Selling of Ditiges yere mindes confessions weddinges buriynges Selling of Sermons c. Example to be taken by the fall of Babylon The citie of Rome Babilon Apoc. 18 The temporall dominioÌ of the citie of Rome The spirituall dominioÌ of the citie of Rome The fourth beast in the prophesie of Daniel meaneth Rome The beast with 7. heades in the A poc signifieth Rome The feete of the Image in the dreame of Nabuchodonozar signifieth Rome The beast with two hornes lyke the Lambe signifieth the spirituall dominion of Rome Iesus is Christ two maner of wayes as King and priest The double sword of the Pope The Bish. of Rome secketh to be worshipped as God The commaundementes of the pope more regarded then Christes In euery Sacrament 2. thinges conteyned Caueat emptor The rewardes of the beast The number of the name of the beast Dux cleri Martinus poenitenliarius Mo wicked popes then Emperours Matters of Idolatry Images Othes how far they are tollerable Whether temporall goods may be taken away from ecclesiasticall persons offending Popes take from Emperours their benefactors temporall dominion when they offend Ergo much more may Emperours take from popes temporall dominion wheÌ they offend A prophecie of Walter Brute that temporall goods shall be taken away froÌ the clergie for the multitude of their sinnes Walter Brute againe commanded to aâpeare Byshops ââtors ââh 10. Bachelors â divinitie â monkes â Doctors âlars sitâââ vppon Walter Bâre Nicholas Herford but also present The Wriââges of Walter ãâã ex ãâã The tenor
Henr. Coldyron answereth to the 3. article Iohn Pollomarius answereth to the 4. article Certayne chosen on both sides to determine the matter The oration of Cardinal ãâã Nicolas the 2. propounder charged by the Cardinall for the commeÌcing of Ioh. Wickliffe A prudent answere of the Bohemians to the Cardinall Iulian. The Ambassadours of the Bohemians return without agreement The coÌming of the Legates to Prage Ioh. Rochezanus speaketh Ex Cochleo hist. lib. 7. Polomas answereth to the Bohemians The Bohemians reply againe to Polomar Polomar extolleth the Councelles Generall councelles may erre and haue erred Ex Cochleo hist. lib. 7. The Ambassadours of the councel and the Bohemians could not agree A declaration of 3. articles promised to the Bohemians by the Councell A declaration of the Councell to the Bohemians concernyng the first 3. articles The 2. proposition propounded by the Bohemians with the declaration from the Councell Punishing of publicke offences how and by whom Note here the popes addition The 3. article of the Bohemians with the declaration from the councell Liberty of preaching how farre and to whom at extendeth The 4. article of the Bohemians with the declaration from the Councell Temporal possessions in the clergie mens handes The papists staÌd hard for their temporal Lordships The Bohemians take a deliberatioÌ of the fourth article A declaration of the councel touching the fourth article of the communion Consecrat dist 2 quia pissus This is to set vp the church aboue the scripture The holie communion requireth amendment of lyfe Holy things nothing profit the wicked The reuereÌt receiuing of the sacraments Receiuing vnder one kinde for auoiding two perils Error grounded vpon errour Causes why to minister vnder one kinde Receiuing in both kindes permitted to the Bohemians The condition annexed Doubtes or questions of the Bohemians Aunswere Permission of both kindes granted to the Bohemians not of sufferance but by full authoritie Punishing of offences considered How and by whom offeÌders ought to be punished To doe that God commaundeth is obedience and no sin though it be extraordinary The Israelites dyd steale from the Egyptians without sinne Sampson killed himselfe without sinne Of extraordinary commaundementes no generall lawes to be made Obiection Aunswere How the laitie hath power ouer the clergie and wherin The Pope wil be iudged by his own law Obiection Aunswere Obiection Aunswere Abuse of prelates in inhibiting true preachers Remedie of appeale Obiection Aunswere Actes of secular dominion to be exercised of the clergie after a double respecte âel per se âel per alium Obiection Aunswere Coactiue power whether in belongeth to the clergie and how The goods of the church in whose possession they be properly 12. q. 1 cap. expedit The clergie be administratours not Lordes of the temporalties of the Church The agreement betweene the Bohemians and the Councell Anno. 1438. Certaine petitions of the Bohemians put vp to the CouÌcell Anno. 1438. The communioÌ in both kindes to be generally graunted To haue a good and lawfull pastor and Bishop Free communioÌ vnder both kindes to be permitted to all princes The Gospells Epistles to be read in the vulgare tongue The scriptures read in the Slauons tongue of olde time Incorporations to be graunted to vniuersities an vnlawfull request A request for necessary reformation discipline The coÌception of our Lady brought into the Church The visitation of our Lady brought in Vowsons giftes of benefices before they were voide debarred by the couÌcell which vowsons here ar called expectatiue graces IncoÌuenieÌces that rise by vowsons of benefices No controuersies to be brought to Rome beyond 4. daies iourney from thence No fââuolous appeales to be made to the Pope Against the superfluous number of errours Against the popes first fruites Pragmatica Sanctiâ per Carolum 7. An Acte made for the conuersion of the Iewes An Acte for studying the Hebrue Latine and Chaldey Against priestes that kept Concubines An Epistle of Martin Meyr to Aeneas Siluius translated into Englishe the âatine wher of inextant in the former edition of this booke Ex Orth. Grat. The corruption of the Church of Rome detected The authoritie of the councell of Basill expended The epistle of the Cardinall Iulian to the Pope in the commendation of the councell of Basill Thambassadors of the Councell are returned from Egra What the church is Eugenius prouoketh the Church A strong argument against Eugenius The cause of the long delay of the Prelates The councel of Sene. An epistle of Eneas Siluius in defence of the councell of Basill The tââânal seate standeth not in one Bishop The authoritie of the Councell of Basill maintained by the Emperour and the French king so long as they liued The practise of Pope Eugenius to vndoe the Councell of Basill The Pope stirreth vp warre The Dolphin driueâ away by a few Germaines The dissolution of tho Councell of Basill Fredericke of Austrich crowned Emperour great grand father to this Ferdinando The Legaâ of the Greekes coÌdescend first to the popes law The Greeke Churches refuse the Popes doctrine The inconuenience of discorde Ex Cochleo lib. 8. hist. Hussit Ex Antonin 3. part tit Ex hist. Cas pari Peucer lib. 5. Maruelous feare fallen vpon the popes army Gods holy angels pitch their tentes about them which feare him Psal. The cruell deceite and wicked facte of Mainardus against the souldiours of Boheme Certaine thousandes of the BohemiaÌ souldiors brent Ex Aenea Silu. lib. de hist. Boem cap. 51. England noÌted of crueltie Burning slaying in England Anno 1439. R. Wiche Priest Martir Ex Fabian part 7. Ex antiquo alio Chronico Ex Regist. Hen. Chicheslei The bishops coÌsult to abolish the lawe of Premuniri facias The king aunswere to the bill of the Clergy touching the law of Premuniri A briefe aunswere to Cope concerning Lady Eleanor Cobham To the third obiection Vid. Centu. 8. Ral. ca. 4. To the 4. obiection M. Coperay leth without a cause See the former edition pag. 371. The 5. obiection The story of the Ladie Eleanor and Rog. Onley here pretermitted A question whether Eleanor the Duches was culpable in treason agaynst the king Certaine coniectures of the crime not to bee true 1. Coniecture 2 Coniecture 3 Coniecture 4 Coniecture 5. Coniecture 6. Coniecture 7 Coniecture 8. Coniecture 9. Coniecture 10. Coniecture A briefe aunswer to Maister Copes cauillations concerning Duke Humfreyes wyfe The contention betwene the Cardinall of Wint. Duke Humfrey Lorde protectour Anno. 1440. Eâ Polycâra Wint. presumeth to be Cardinall against the minde of his king Wint. incurreth the law of premuniâi Wint. intrudeth himselfe to be the kings gouernour The Cardinall defraudeth the king of his iewels The Cardinall deliuereth the K. of Scottes vpon his owne authoritie The Cardinall playeth the marchant The Cardinall a defrauder of the king The Cardinall taketh vpon him like a king The Cardinall traytour to the crowne The Card. a purchaser of of the kingâ landes Peruerse counsaâle of
the kinges power to sette and to ordaine c. Hereby the woordes of Augustine alledged Yee see all thinges belong to the possession of the iust by Goddes lawe Item for so muche as the cleargie by meanes of their possessions are in daunger of the Emperor and King It followeth that if they doe offend the Emperour or King may lawfully take away their possessions from them The consequent dependeth on thys poynte for so much as otherwise they were not in subiection vnder the Emperour or king and the antecedent is manifest by the 11. question and 1. Parag. His ita respondetur Where as it is specified in Latine thus His ita respondetur clerici ex officio Episcopo sunt suppositi ex possessionibus praediorum imperatori sunt obnoxij ab Episcopo vnctionem decimas primitias accipiunt ab imperatore vero praediorum possessiones nanciscuntur that is to say The cleargie by meanes of their office are vnder the Byshoppe but by reason of theyr possessions they be subiect vnto the Emperour Of the Byshoppe they receiue vnction tithes and first frutes of the Emperour they receiue possessions This then it is decreed by the Emperiall lawe that liuelyhoodes should be possessed whereby it appeareth that the cleargie by the possession of their liuelyhodes are in daunger of the Emperour for hym to take away from them or to correcte them accordyng to their deseruings and to haue the controllement of them as it shall seeme good vnto hym Item the temporall Lordes may take away the temporallities from such as vse Simonie because they are heretickes Ergo thys Article is true The antecedent is manifest for so much as the secular Lordes maye refuse suche as vse Simonye and punishe them except they doe repent For by the decree of Pope Paschasius in the first and laste question it appeareth that all suche as vsed Simonie were to be refused of all faythfull people as chiefe and principall heretickes and if they doe not repent after they be warned they are also to bee punyshed by the externe power For all other faultes and crimes in comparyson of Simonie be counted but light and seeme small offences Where vppon the glose expounding the same text sayth that by thys woorde externe is vnderstande the laietie whyche haue power ouer the cleargy besides the Church as in the 17 distinct Non licuit 23 quest 5. principes Whereby it is euident that the temporall Lordes may take away the temporall goodes from the cleargie when as they doe offende Item Saint Gregorie in the Register vppon hys 7. booke 9. Chapiter wryteth thus vnto the Frenche Queene For so much as it is wrytten that ryghteousnesse healpeth the people and sinne maketh them myserable then is that kingdome counted stable when as the offence whyche is knowen is soone amended Therefore for so muche as wicked priestes are the cause of the ruyne of the people for who shall take vppon hym to bee intercessour for the sinnes of the people if the priest which ought to intreate for the same haue committed greater offences and vnder youre dominions the priestes doe liue wickedly and vnchastly therfore that the offence of a few myght not tourne to the destruction of manye wee oughte earnestly to seeke the punyshment of the same And it followeth if wee doe commaunde any personne wee doe sende hym foorthe wyth the consent of your authoritie who together wyth other Priests shall diligently seeke out and according vnto Goddes worde correct and amende the same Neyther are these things to be dissimuled the whyche wee haue spoken of for hee that may correcte any thyng and doeth neglect the same wythout all doubte he maketh hym selfe paâtaker of the sinne or offence Therefore foresee vnto your owne soule prouide for youre neuewes and for suche as you do desire to raigne after you prouide for your countrey and wyth diligence prouide for the correction and punishment of that sinne before our creatoure doe stretch out hys hand to strike And in hys next Chapter hee wryteth vnto the French king what so euer you doe vnderstande to pertaine eyther vnto the honoure and glorye of oure God to the reuerence of the church or to the honour of the priestes that doe you dilligently cause to bee decreed and in all poyntes to be obserued Wherfore once againe wee doe mooue you that you commaunde a Synode to be congregate and as wee wrote lately vnto you to cause all the carnall vices whyche raigneth amongest your Priests and all the wickednesse and Simonie of your Byshoppes whyche is moste harde to be condemned and reprooued vtterly to bee banished oute of your kyngdome and that you wil not suffer them to possesse anye more substaunce vnder your dominion then Goddes commaundement doeth allowe Beholde howe carefully blessed Gregorye doeth exhort the Queene and the Kyng to punishe the vices of the cleargie leaste through theyr negligence they shoulde be partakers of the same and howe they ought to correct their subiectes For as it is conuenient to be circumspect and carefull against the outward enemies euen so lykewyse ought they to bee agaynste the inwarde ennemyes of the soule And lyke as in iuste warre agaynste the outwarde ennemyes it is lawefull to take away theyr goodes so long as they contynue in theyr malyce so also is it lawefull to take away the goods of the cleargie being the inward ennemy The consequent is prooued thus for so much as the domesticall enemies are most hurtfull Item it is thus argued if God bee the temporall Lordes may meritoriously and lawfully take away the temporall goodes from the Cleargie if they doe offende For thys poynt lette vs suppose that we speake of power as the true autentike scripture doth speake Matt. 13. God is able euen of these stones to raise vp children vnto Abraham Whereupon it is thus argued for if God be he is omnipotent and if he so be he may geue like power vnto the seculer Lordes And so consequeÌtly they may meritoriously and lawfully vse the same power But least that any man may obiect that a profe made by a strange thing is not sufficient it is therefore declared howe that the temporal Lords haue power to take away their almes bestowed vpon the church The church abusing the same as ie shall be proued heereafter And first thus it is lawfull for kings in cases limitted by the lawe to take away the moueables from the clergie when they do offend it is thus proued For the temporall Lordes are most bound vnto the workes of greatest mercy most easie for them but in case possible it shuld be greater almes easier temporal dominion to take away their almes froÌ such as build therewithal vnto eternal damnation through the abuse therof then to geue the saide almes for any bodely reliefe Ergo the assumption is true Whereuppon first this sentence of the law of Christ in the 2. Thes. 3. is noted whereas the Apostle
Prieste though he haue no cure of soules nor licence of his ordinary is bounde to preach the Gospel The examination of the constant seruaunt of God WilliaÌ Thorpe This history ãâã set forth corrected by M. W. Tyndall The preface Gods lawes must be knoweâ and folowed Foure caused ââ setting forth â 13 examination The 2. ãâã Truth leaueth alwayes a sweet âmel behinde it Godly counsell geuen if it may be followed Persecution followeth the true Church The cause why persecution is suffered to come The third cause Edification of other necessary to be considered The 4. cause The assistance of God neuer fayleth the that are persecuted Examinatió of William Thorpe before Tho. Arundell Archb. Loyteryng prelates cánot abyde trauellyng preachers The grace of God and of my Lord of Cant. be 2. thinges Your ordinaunce and why not to Gods ordinance if it please your grace ãâ¦ã creaââ of ãâã and ãâã âhat is the holy church The true notes of the true church What heresie in this beliefe I pray you my Lord The old Testament and new Doctors so to be folowed as they folow the word To sweare by a booke whether it be lawfull How where and when to sweare Behold the popish procedings whereto they tende No maruell why for Christ and Antichrist how can they agree It is prety when Pharao iudgeth Moses harde hearted Where learned you my Lord to call your brother Racha He meaneth Gods Martyr WilliaÌ Sautrey The order and ãâã of his bringing vp Phillip Repington made bish and a persecutor Happy be ãâã that ãâã to ãâã ãâã worth ãâã coueâââ ãâã pitie ãâã preâââ cannot ãâ¦ã popish ãâã A worthy ãâã saâââ of M. Iohn Wickliffe M. Iohn ãâ¦ã Ramington ãâã Herâââ Dauy ãâã I. ãâã The testimony for Wickliffe out of the mouth of his own aduersary Many such ãâ¦ã our ãâã Repington became a persâcutâr after he was made byshop The sacrament after consecration materiall bread Articles obiected against William Thorpe Holesome enough for mans soule though not for your kitchyn O Shreuesbury thouhast a cause to repeÌt thâe in that thou wouldest not recâiue the truth wheÌ it was offered thee The Romish church must be stablished by persecuting of true preachers A sure trust in Gods truth coÌfouÌdeth the malice of tyranâes If the touchstone might try truth should be knowne The description of the right Christians in Shreuesbury The Catholikes of Shreuesbury Shreusbury except thou turne froÌ thy wicked wayes thou canstnot receiue the trueth Ierusalem troubled by the pâeaching of Christ. The worde of God ought truly to be preached If this lesson had bene well folowed the world had not bene brought to such darknes by blind dumme priestes An effectuous prayer God graunt in all ministers Why ãâã prââched without ãâã byshops lâcence He answereth to ãâã question âââcerning ãâã letter of ââcence The incoÌuenienceâ of seeking of the biââops letter or lycence The witnes of the preachers iâ the good life of the folowers Two mine of soueraignes He meaneth prelates that be vnuertuous Two maner âââbeâing ãâã folowing their doââges and examples 2. ââ suffering their âranges Wicked ãâã are not ãâã folowed in euill Well reasoââ my lord ãâã lyke a ãâã Obedience ãâã be geââ but in ãâã leful ãâã lawfull ãâã preâmption ãâã staÌdeth ãâã your âââderfull ââbition ãâã in ãâã they ãâã priestâood they resent to ãâã Math. 10. ãâã vlt. ãâã 10. The office ãâã the ãâã of ââââching Priests that ãâã not ãâã of ãâã people ãâã Doctrine of ãâã Discipline of workes Priests not ãâã sent ââ preach ãâã coÌmanded to preach Gregorius Lincolniensu Whatsoeuer a man doth leauing that âalone which hee is âââchieflye ââund to do is sinne Yet this byshop plucketh him not by the ãâã nor burneth not of his hand aâ Boneâ did Holychurch 2. Partes of the Church Well helpt forward M. Clark The foresayd articles renued against Thorpe The vertue of the sacrament standeth in the beliefe more then in the outward signe Material bread The papistes haue none other defence for theÌ but onely the Church Euery ordinance of Churchmen byndeth not our fayth The greatest Doctors of the church be Apostles S. Paule calleth it bread The CanoÌ of the masse calleth it bread S. AusteÌ calleth it bread The secreat of the masse on Christmas day nameth it a terrene substaunce My Lord can reuile apace he can declare but a little Choke him vp my Lord. To graunt the reall being of the body without bread is as much as to grauÌt the aâcident to be without the subiect Against proud Sophisters Templum domini Templum domini The church stood ãâã till the ãâã broke ãâã Transubstantiation brought in by ââyer Tho. Aquin. It is happy he did not flye in his face as âânner did The 2. point touching Images Thorpe charged with an vntruâth Man a worshipfull image of God Though mâ accept the painting of or caruing of images yet is it not the right way to learn to serue God The image of the Trinitie A similitude of the kings seale or letters to proue the worship of images No similitude to be made betwene erthly thinges spirituall namely when Gods word doth expresse to the contrary So you say my Lorde but God saith coÌtrary in his commandemâts Painters deuotion the Popes diuinitie do well agree Preparation of the painters to make a faire and a deuout Image The true âookes and âalenders to âon God âetter âot my ãâã than ââ see blind ãâã there ââ be worââipped The âight âââice of a Câââstian My Lord âââryea ââil not âââwere Gods nay Note this ââworshipâââs and ââânteiners ââ Images The Synaââââe of Antichrist will haue authoritie Great miracles done by âmages but my Lorde doth not tel by whose power Myracles importing worship to be done to Images may well be suspected not to come of Gâd A Christian man ought not to vow seeke nor how nor pray nor offer nor kille an Image For the vnfaithfulnes of men the deuill may worke myracles The worde of God suffiseth vs to saluation without myracles That which is of nature vnknowne cannot be resembled by any visible creature knowne Holy church of your owne building The 3. article Pilgrimage Two maner of Pilgrimages The true pilgrimage is to trauell in heauenly thinges Euery good worke is a good steppe to heauen The maner and examples of saintes Pilgrimage displeasaunt to God Goods euill bestowed in pilgrimage The incoÌuenieÌce that commeth by pilgrimage Well spoken my Lord for Lincolnshire bagpipes And why then blamed Boner Philpot for singing in the stockes A new found way to grace of the bishops making InstrumeÌtes musike of the old testament how they are to be applyed and vsed in the new testament Orgaynes in the Church A fitt comparison my Lord like your selfe The saying of Ierome You sweare my Lord. The 4. article concerning priestes tithes A paradox without Gods word A difference to be put betwixt the old law and the new Priestes had the x. part of
the tithes geuen to the Leuites Christ comââundeth ââes not â his exâpt tithes ââalmes Tithes by âhâm and when they were first commauÌded âa the new ââw Paule haââng power to take yet ââed it not Paule wold not be chargeous ãâã priestes were coueââus than what be they now This rule with the rule of begging Frices can not stand togeather Holesome ââough my Lord if your âit were to ââuour it But it conâârieth not the ordinaÌce âeyther of God nor of his worde If priestes would not ââacke in their duetie they should not lacke in hauing sufficient Fallax argumentum secundum non causam âvt causam The euill demeanor of the priestes is the cause why the people be so slacke in their tithes Priestes being content with sufficiency and a bare liuing ought to part the residue to the poore Priestes did so than but our priestes doe not to now Whether tithes are to be paid to priestes doing not their duetie Gostly mother nay an vngostly stepdam to all Gods children By the law none could chaleng tithes but onely the seed of Leuy Our priestes be not of the seede of Leuy Ergo by the law our priestes cannot chalenge tithes As the priestbood is chaÌged so is the law chaunged Blesse but curse not saith S. Paule He goeth neare you my Lord when he toucheth your tithes The difference of the freedoms betwene the old and new lawes For what cause tithes were geueÌ in the olde law If you take a way tithes you vndoe the church Thorpe preach agaynst whom thou wilt so thou touch not this scabbe The viciousnes and pride of priestes infecteth âll the world A spitefull meeknes that is in skarlet gownes The signes and markes of proud priestes Paule saith god shall iudge all fornicators what say you my Lord Priestes ought to be examples of good lining Clarkly spoken and like a Parasite Forget nothing I pray you my Lord. Not lawfvll to sweare by any creature Men ought not to sweare when without an othe he may excuse himselfe that is compelled to sweare Well said Sir Iohn of you your holy mother stroke your head These prelates would be thou be to be good be they neuer so bad A communication betwixt a lawier and a diuine To sweare by a booke is to sweare by creatures Chrisostom blameth booke oath Here now lacked Boner to scratch hym by the face Fither Malueren or els Syr Bryan Blowcole Christ promiseth geueth mouth vtterance The place of Chrisostome expounded how it is sin to sweare well What it is to sweare well Pope holy Church To touch a booke is to sweare by a booke It is happy that he calâed not for a candle and made a Sceâola of him as âoner did ãâã Tomkins It is happy that Chrisostome was not here or els he would haue had him by the backe But that word cannot be touched Thorpe refseth not sweare Whether the booke be the Gospell ââom saith the Gospel is not the Gospel for ârading but for beleuing The Gospel is not the leaues of the booke but the roote of reason S. Paule Dauid This clarke was well âeene in the Masse booke The Gospel is not the letter but hid in the letter Misty matters for your blind eyes The kingdome of God taken for the vnderstanding of Gods word This salte was somewhat two sharpe for their rotten fleshe to abide Helpe downe with him sir Iohn Note here the crafty practise of this holy church A false brother A crafty trayne of a popishe dissembler Auricular confession God onely forgeueth sinne man onely can couÌsell to leaue sinne Shrife coÌfessioÌ to priestes A good secular man may be counseller where a priest faileth by S. Augustine Morden Monke of Feuersam preaching of coÌfession Harty repeÌtaÌce to God needeth no confession to a priest No nor nothing els that is good Christ geueth freedome the pope geueth thraldome The true freedome of holy church not destroyed but increased by true preachers Take my Lords blassing stand vp My Lord hath hast for being benighted And why compel you this man to the contrary Thorpe coÌtent to submit himself to the ordiââunce of councels âf Boner ãâã bene ãâã hee would not ãâã strokeÌ ãâã cupbord ãâã multiââe is not ãâã foloâed in euil ãâã what ãâã is God ââing him ââto himââfe â cleane ãâã thrift ãâã sin Other mens examples are so to be folowed as they be the followers of Christ Promotions commonly and great liuinges choke truth Men folowing the wayes of Balaam Thorpes felow refuseth to sweare to the prelates Vide supra pag. 497. Arundell the Archb. going out of England The gentlenes of the B. of LoÌdon to Thorpe So promised Winchester in Queene Maries time but that passed his power to performe A notable aunswer of Thorpe to the Byshop promising to destroy all the Gospellers Such pearles would better beseeme my Lord your golden shooes At illi clamabaÌt dicentes tolle tolle crucifige eum Luke 23. Obedience to God and to hys lawe woulde not serue In patience and silence possesse your soules Thorp cast in prison Thorpe comforted strengthened of the Lord after his conflict with the bishop Christ dwelleth in a faythfull soule Christ is the stone wheron we must buildâ Howe we are made the temple of God Marke what we haue by Christ. The propertie of a square stone Christ is an example of all perfect meekenes Priests seeâ the pleasure of this world Great oddâ betwixt the life of ãâã and Chââ and hys Apostles WheÌ prieââ forget God truth ãâã whether they runne headlong The greââ infect the small Fleshlye priests cannot ãâã with thâ thinges They hunt after this with tooth and nayle An exhortation to all degrees to see priesthood amended Prelates priestes negligent in their duties Cirp 1. q. 1. cap. Si quis inquit The ende of W. Thorpe vncertayne Iohn Puruey Iohn Puruey prisoned after his recantation Articles of Iohn Puruey recaÌted He speaketh of priestes here not of publique ministers appointed in the Church Vowes The charge of priests Against transubstantiation Articles out of Purueys bookes collected by R. Lauingham The Sacrament of the popish aultar Pope Innocentius head of Antichrist The sacrament in substaÌce bread in signification the body of Christ TransubstaÌtiation not openlye taught 1000 yeares after Christ. The Sacrament both bread and the body in diuers respectes Auricular confession and penance The order of Priesthood He meaneth of priuate preaching to theyr neighbours True ministers may be made without shauing Priests here haue a priââne not a publique vnderstanding What if there were âo Pope knowen yet the Church could stand Iânsure ââth not âPriest The Popes âesures like the blast of Lucifer Popishe priests haue not the keâeâ of heauen but rather of hell The popes curse hurteth not but profiteth Gossopry not sufficient cause to restraine matrimony The first mariage lawfully before witnes made standeth Keeping making vowes Possessions of the Church 1. q. 3.24 q. 1. Cap