iudgement and that if the byshop did suspect the kingdome of Boheme to be infected with anye heretical or false doctrine that he shold send his ambassadors the which might correct and ameÌ„d the same if there be any errour or fault in them And that all this should be done at the onely costes and charges of the king of Boheme and to promise in his name that he would ayde and assiste the Bishops Legates with all hys power and authoritie to punishe all such as shoulde be taken or found in any erroneous doctrine In the meane season also Iohn Husse before his day appointed sent his lawfull and meete procurators vnto the court of Rome and with most firme and stronge reasons dyd proue hys innocency whereupon he trusted so that he thought he shoulde haue easely obtayned that he should not haue bene compelled by reason of the great daÌ„ger to appeare the day appoynted But when as the Cardinall de Collumna vnto whose will and iudgement the whole matter was committed would not admit no defeÌ„ce or excuse Iohn Husse his procurators appealed vnto the high Bishop yet notwithstanding this last refuge did not so much preuaile with Cardinall de Collumna but that he would opeÌ„ly excommunicate Iohn Husse as an obstinate hereticke because he came not at hys day appoynted vnto Rome Nothwithstanding for so much as his procurators had appealed vnto the high bishop they had other iudges appointed vnto them as cardinal Aquileianus and cardinal â—enetus with certayne others The which iudges after they had prolonged and differred the matter by the space of one yere and a halfe at the last they returned to the senteÌ„ce and iudgement of cardinall de Columna and confirming the same commaunded Iohn Hus his Procurators that they should leaue of to defend him any more for they would suffer it no longer Wherupon when his Procurators would not cease theyr instant sute certayne of them were cast into prisoÌ„ and greuously punished the other leauing theyr busines vndone returned into Boheme The Bohemians notwithstandinge little cared for all this but continuing stil as they grew more in knowledge so the lesse they regarded the Pope complayning dayly agaynst him and the Archb. for stopping the word of God and the gospel of Christ to be preached saying that by their indulgences and other practises of the court of Rome and of the bishops Consistory they sought their owne profit not of Iesus Christ that they pluckt from the sheepe of Christ the wool and milke and did not feed them neyther with the word of God nor with good examples Teaching moreouer and affirming that the commauÌ„dements of the Pope and Prelates are not to be obeyed but so far as they follow the doctrine and life of Christ and of his Apostles and that lay men ought to iudge the workes of the prelates as Paule iudged the workes of Peter in correcting him Gal. 2. Furthermore they had amongst theÌ„ certayne notes and obseruations whereby they might discerne how far wherin they might obey theyr prelates they derided also scorned the Popes iurisdiction because of the schisme that was then in the church wheÌ„ there were 3. popes together one striuing agaynst another for the papacy Ouer and besides this at the same time Iohn Hus did propouÌ„d publickly and by the Notaries caused to be written 3. doubtfull questions the tenor wherof foloweth here word for word is this Forasmuch sayth he as it is good for men being in doubt to aske counsell whereby all dubitatioÌ„ remoued they may be able the more firmly to adhere the truth 3. doubtes here arise to be solued The first doubt is whither we ought to beleeue in the Pope The second whither it be possible for any man to be saued which confesseth not with his mouth vnto a mortal priest The third doubte is whither any of the doctors doe holde or say that some of Pharaos host being drowned in the red sea and of the Sodomites being subuerted besaued As concerning the first he did hold negatiuely alleadging the saying of â—ede vpon this place of the Apostle To him that beleeueth vpon him which iustifieth the wicked his fayth is imputed to righteousnes Rom. 4. Vpon thys place sayth â—ede Aliud est credere in deum aliud credere deo aliud credere deum c. The second doubt sayth he the maister of the sentence doth answere lib. 4. dist 17. cap. 11. in these wordes What is then to be holden or sayd herein Certes that without the confession of the mouth and assoyling of the outward payne sinnes be forgeuen through contrition and humility of the hart c. For the third doubt he brought in the wordes of S. Ierome vpon the Prophet Nahum speaking of the Egiptians destroyed in the sea and of the Sodomites destroyd with fire of the Israelites destroyed in the desert Know you sayth Ierome that God therfore punished them for their sinnes here temporally because they should not be punished hereafter perpetually therfore because they were here punished they shall not be punished hereafter for els the scripture should lie which is not to be graunted These 3. questioÌ„s belike Iohn Hus did bring in to declare howe the doctors doe not agree in all things neither with the church of Rome neither are to be followed in all poyntes of all men It foloweth moreouer after the death of the Archbish. Swinco aboue mentioned that one named CoÌ„radus was placed by the pope there to be chief general which CoÌ„radus conferring with the diuines and doctors of the vniuersity of Prage required their aduises and counselles what way they might best take to asswage the dissentions discordes betwene the clergy and the people Whereupon a certayne councell was deuised to be holden after this sort and maner as foloweth 1. First that all doctors and maisters of the vniuersity of Prage should be asseÌ„bled in the court of the Archb. and in his presence that euery doctor and maister shoulde sweare not to holde or mayntayne any of the 45. articles of Iohn Wickliffe before condemned 2. Item concerning the 7. sacraments of the Church the keyes censures of the church the maners rites ceremonies customes and liberties of the church concerning also the worshipping of reliques and indulgeÌ„ses the orders religions of the church that euery one shall sweare that he doth hold beleue mayntayn and will maintayn as doth the church of Rome and no otherwise of the which church of Rome the Pope is the head the colledge of Cardinals is the body who are the true and manifest successours of blessed S. Peter prince of the Apostles and of the colledge of the other Apostles of Christ. 3. Item that euery one shall sweare that in euery catholicke matter belonging to the Church that he will stand to the determination of the Apostolicall sea and that he wyll obey the prelates in all maner of thinges wheresoeuer the thing which is pure
saying to him Thou art Peter vpon this rocke I will build my church c. Mat. 16. And agayne he sayth feede my sheepe Ioan. vlt. That is to say be thou Peter the head ouer thy brethren Tedious it were to recite all the bibblebabble of these doctors in this their long responsall Who so lisâ—eth to see the bottome of their profounde writing knowledge may resort either to the history of Siluius or els to M. Cochleus in his first booke De hist Hussit Thus then M. Iohn Hus being driuen out of Prage as is afore touched by the motion of these Doctours and moreouer being so excoÌ„municate that no Masse nor other must be sayd there where he was present The people begaÌ„ mightily to grudge and to cry out agaynst the Prelates other popish priests which were the workers therof accusing theÌ„ to be Simoniacks couetous whoremaisters adulterers proud sparing not to lay opeÌ„ their vices to their great ignominy and shame And much crauing a reformation to be had of the clergy The king seing the inclination of the people being also not ignorant of the wickednes of the clergy vnder pretence to reforme the church began to require greater exactions vpon such Priestes and men of the Clergy as were knowne and accused to be wicked liuers Whereupon they on the other part that fauored Iohn Hus taking that occasion present complayned of all accused many and spared none Whomsoeuer they knew to be of the Catholicke faction or enemies to Iohn Hus. By reason wherof the priests of the popish Clergy were brought such as were faultye into great distresse and such as were not faulty into great feare In so much that they were glad to fall in at least not to fall out with the Protestantes being afrayd to displease them By this meanes maister Hus beganne to take some more liberty vnto him to preach in his church at Bethleem none to controll him by the same meanes the people also receiued some comfort and the king much gayne mony by the reason And thus the popish Clergy while they went about to persecute Iohn Hus were in wrapped theÌ„selues in great tribulation and afflicted on euery side as wel of lay meÌ„ as of learned men of the clergy In so much that womeÌ„ also children were agaynst theÌ„ And by that same reasoÌ„ wherwith they thought to entangle him they were ouerthrown theÌ„selues For the Doctors which before condemned this doctrine in Iohn Hus for an intollerable heresye cried out so much agaynst him for teaching the teÌ„porall Lords might take away teÌ„porall liuings froÌ„ the clergy sinning habitualiter that is lying and continuing still in the custome of iniquity now when the king and the Lords temporall began to mearse them and berieue them of their teÌ„poralties for their transgressions the sayd Doctors did keepe silence durst speake neuer a word Agayne where the foresayd doctors before could not abide in Iohn Hus that tithes wer to be couÌ„ted for pure almes now comming to the Guildhal were faine to entreat for theyr temporall goodes not to be taken from them pleading the same temporalties to be mere almose and deuotion of good men geuen vnto the church Ex Cochleo And thus now did they themselues graunt the thing which before they did condemne The more that the popes clergy was pinched the more grudge hatred redounded to Iohn Hus although he was in no cause therof but onely their owne wicked deseruinges for the which cause Stephen Paletz and Andraeas de Broda being the chiefe champions of that faction though they could not remedy the case yet to ease theyr mindes wrote sharpe and cruell letters to Maister Hus. And to helpe the matter forward the Pope also here must helpe at a pinche who likewise writeth hys letters to Wenceslaus king of Bohemia which was brother to Sigismund Emperor for the suppressing of Iohn Hus of his doctrine Which was in the fifth and last yere of his Popedome an 1414. The tenour of whose letters to king Wenceslaus in this wise proceedeth ¶ The letter of Pope Iohn to K. Wenceslaus IOhn Bishoppe seruaunt of Gods seruanntes to his welbeloued sonne in Christ Wenceslaus King of Romaines and of Boheme greeting and apostolicall benediction Among other desires and delightes of our hart who although vnworthy to represent the roome of Christ here in earth this doth chiefly redounde to our singular comfort fo often as we do heare of the brotherly entreaty of peace and of concord by which concord kingdoms do encrease as contrary by discorde they are deminished which is betweene your honour and our welbeloued in the Lord Sigismund your brother germane cosin for the noble king of the Romans c. And furthermore it foloweth in these words And as we haue cause to ioy at the premisses so likewise agayne the heauy rumors which are here do trouble and dampe our mindes For we heare that in diuers places vnder your dominioÌ„ there be certain which do folow and leane to the errors of that archhereticke Wickliffe whose bookes haue bene long since condemned in the generall Romain councell to bee erroneous hereticall and swaruing from the catholicke fayth And furthermore whiche is worst of all the sayd persons cleauing to the opinions of the heretickes least they should be corrected of their superior powers for their exces to couer theyr naughtines and stubbernesse in despising the commaundements of the Apostolicall seat do openly teach disobedience and contempt of the keies and ecclesiasticall censure to the subuersion of the Apostolicall dignity setting at nought the decrees of the holy fathers canons Wherefore we do exhort your The description of the Popes councell holden at Rome in which appeared a monstrous Owle to the vtter defacing of the Pope and all his Clergy worship for the mercy of our God as hartely as we may or caÌ„ that it would please you as we desire hope you will so effectuously to shew forth your regall power both for the glory of God defence of the catholicke fayth which you go about to defend and for the conseruation of your kingly name state and honor for the prosperous safe gouernement of your kingdome and dominions as it becommeth a catholicke prince whereby this blot of heresye which doth so lamentably and miserablye spring and creepe in those partes and doth so infect the mindes of mortall men to the destruction of their soules and doth sequester them from the congregation of the pure and catholick fayth and truth may be rooted out c. Geuen at Bononia in the Ides of Iune in the v. yeare of our popedome c. In this epistle of Pope Iohn aboue prefixed forsomuch as mention is made of a certaine councell before holden at Rome which was 4. yeares before agaynst the articles books of Iohn Wickliffe it shall not be impertineÌ„t nor out of purpose to repeat a certayn mery history worthy otherwise to
institution diuers other newfound rites phantasies of men but also where the vse of the olde Church of Rome was onely to baptise men they Baptise also Belles and applye the wordes of Baptisme to water fire candels stockes and stones c. But especially in the Supper of the Lord their doctrine most filthely swarueth from the right minde of the Scripture all order reason and fashion most worthy to be exployded out of all Christen Churches Touching the which Sacrament the first errour is their Idolatrous abuse by worshipping adoring sensing knocking and kneelyng vnto it in reseruing also and carying the same about in pompe and procession in townes and fieldes Secondlye also in the substance thereof their teaching is monstruous leauing there no substance of bread and wine to remayne but onely the reall body and bloud of Christ putting no difference betweene calling and making Because Christ called bread his body therfore say they he made it his body and so of a wholesome Sacramēt make a perilous Idole that which the old Church of Rome did euer take to be a mistery they turne into a blind miste of meere accidences to bleare the peoples eies making them beleeue they see that they see not not to see that which they see to worship a thing made for their maker a creature for their creator and that was threshed out of a wheaten sheffe they set vp in the Church worship for a Sauiour and when they haue worshipped him then they offer him to his father and when they haue offered him then they eate him vp or els close him fast in a pixe Where if he corrupt putrifie before he be eaten then they burne him to pouder ashes And notwithstanding they know wel by the scriptures that the body of christ can neuer corrupt and putrifie yet for all this corruption will they needes make it the body of Christ and burne all them which beleeue not that which is against true Christian beleefe * Of Matrimony WHat order and rule S. Paule hath set for mariage in his Epistle to the Corinthians it is manifest Wheras he preferreth single life in such as haue the gift of continence before the maried state so againe in such as haue not the gift he preferreth the coupled life before the other willing euery such one to haue his wife because of fornication Furthermore how the said Apostle aloweth a Byshop to be the husband of one wife so he excede not to the maner of the Iewes which were permitted to haue many how vehemently he reproueth them that restraine mariage his letters to Timothy do record Moreouer what degres be permitted by the law of God to mary in the booke of Leu. is to be seene cha 18. Also how children ought not to marry without consent of their parents by manifest examples of the Scriptures it is notorious Contrary to these ordinaunces of the Scripture the new Catholikes of the Popes church first doe repute and call mariage a state of imperfection preferre single lyfe be it neuer so impure before the same pretending that where the one replenisheth the earth the other filleth Heauen Further as good as the third part of Christendome if it be not more both men and women they keepe through coacted vowes from mariage hauing no respect whethey they haue the gift or no. Ministers and Priestes such as are found to haue wiues not onely they remoue out of place but also pronounce sentence of death vpon them account their children for bastardes illegitimate Againe as good as the iij. part of the yeare they exempt suspend from liberty of mariage Degres of copulation forbidden they extend farther then euer did the law of God euen to the fift or sixt degree Which degree notwithstanding they release againe when they list for money Ouer and besides al this they haue added a new found prohibition of spiritual kindred that is that such as haue bene gossips or godfathers and godmothers together in christening an other mans child must not by their law mary together Briefly and finally in this their doctrine and cases of Matrimony they gaine and rake to themselues much money from the people they augment horrible Sodomitry they nourish wicked adultery and much fornication They fill the worlde with offensions and bastardes and giue great occasion of murdering infants Of Magistrates and ciuill gouernement YE hard before what rules and lessons S. Paule gaue to the old Romanes concerning Magistrats to whose authoritie he would all humaine creatures to be subiected and how they are the ministers of God hauing the sworde giuen vnto them wherewith they ought to represse false doctrine and idolatry and maintaine that which is true right Rom. 13. Now let vs suruey a litle the Popes proceedinges and marke how farre he transgresseth in this as he doth in al other points almost from true christianity 1. First the Pope with all his clergy exempt themselues from all obedience ciuill 2. They arrogate to themselues authoritie to ordeine and constitute without all leaue or knowledge of the ordinary Magistrate 3. Yea they take vpon them to depose and set vp rulers and Magistrates whom they list Of Purgatory THe Paradoxes or rather the phantesies of the latter Church of Rome concerning purgatory be monstruous neither old nor Apostolicall 1. First say they there is a Purgatory where soules do burne in fier after this life 2. The paine of Purgatory differeth nothing from the paynes of hell but onely that it hath an end the paines of hell haue none 3. The painefull suffering of this fier fretteth and scoureth away the sinnes before committed in the body 4. The time of these paines indureth in some longer in some lesse according as their sinnes deserue 5. After which time of their paines being expired then the mercy of God doth translate them to heauenly blisse which the body of Christ hath bought for them 6. The paines of purgatory be so great that if al the beggars of the world were seene on the one side and but one soule of Purgatory on the other side the whole worlde woulde pitie more that one then all the other 7. The whole time of punishment in this Purgatory must continue so long till the fier haue cleane fretted and scoured away the rusty spots of euery sinnefull soule there burning vnlesse there come some release 8. Helpes and releases that may shorten the time of their purgation be the Popes pardons and indulgences sacrifice of the alter dyrges and trentals prayer fasting meritorious deedes out of the treasure house of the Church almes and charitable deedes of the liuing in satisfiyng gods Iustice for them c. 9. Lacke of beliefe of Purgatory bringeth to hell Many other false errours and great deformities heresies absurdities vanities follies bisides their blasphemous raylinges and contumelies may be noted in the said latter church of Rome
intreaty nor waging them with money whiche were appointed for watchmen but they so narowly loked vnto the matter as though they should haue gotten great benefite and profite thereby Thus were the bodies of the martirs made a wonderyng stocke and laye sixe dayes in the open streetes at the length they burned them threwe their ashes into the riuer of Rods so that there might appeare no remnaunt of theÌ„ vpoÌ„ the earth And this did they as though they had beene able to haue pulled god out of his seat to haue let the regeneration of the Saintes and taken from them the hope of the resurrection whereof they being perswaded sayd they bring in this newe and straunge Religion and set thus light by death and punishment Atque haec haec ex Epistola Viennensium c. Amongest other that suffered vnder Antoninus mention was made also of Iustinus who as it is said before exhibited two Apologies concerning the defence of christian doctrine the one to the Senate of Rome and the other to Antoninus Pius the Emperour coÌ„cerning whose suffering and the causes therof is partly before declared this Iustine was borne in Neapoli in the countrey of Palestine whose father was Priscus Bachius as he himselfe doth testifie By whom in his youth he was set to schole to learne wherin processe of time he became a famous and worthy Philosopher oâ— whose excellency many learned notable men doe record For first he being altogither inflamed and rauished with desire of knowledge would in no wise be satisfied in his mind before he had gotten instructors singularly seene in all kinde of Philosophy wherevpon he writeth of him selfe in the beginning of his Dialogue Cum Tripone thus declaring that in the beginning he being desirous of that sect and societie applied himselfe to be the scholer to a certaine Stoicke remaining with him a time when he nothing profited in diuine knowledge wherof the Stoicke had no skill and affirmed the knowledge therof not to be necessary he forsoke him and went to another of the sect of the Perepatetick a sharp witted man as he thought with whom after he had beene a while he demaunded of him a stipendâ— for his teaching for the better confirmatioÌ„ of their familiaritie Whereupon Iustine accoÌ„pting him as no Philosopher left him departed And yet not satisfied in mind but desirous to heare of further learning in Philosophye adioyned himselfe to one that professed the Pithagorian â—ect a man of great fame and one who made no small accompt of himselfe Who after he had followed a time his maister demaunded of him whether he had any sight in Musicke Astronomy and Geometry wythout the sight of whiche science he saide he coulde not be apte to receiue the knowledge of vertue and felicitie vnles before he had vsed to apply his minde from sensible matters to the contemplation of things intellible And speaking much in the commenâ—ation of these sciences how profitable and necessary they were after that Iustine had declared him selfe not to bee sene therin the Philosopher gaue him ouer which greued Iustine not a little so much themore because he thought his master to haue some knowledge in those sciences After this Iustine considering with himselfe what time was requisite to the learning of these sciences and thinking not to diâ—â—erte any longer thought best to resort to the secte of the Platonistes for the great fame that ran of them wherefore he chose vnto him a singuler learned man of that secte which lately was come to those parties so remaining with him seemed to profite not a litle in contemplation of supernall things inuisible formes insomuch that he thought shortly to aspire to such sharpnes of witte and wisedome that out of hand he might atchiue to the comprehension conteÌ„plation of god which is the end of Plato his Philosophie And in this maner he bestowed his youth but afterward he growing to a riper age howe by what meanes the said Iustine came to the knowledge profession of chritianitie it foloweth likewise in his saide first Apologie where he affirmeth of him selfe as witnesseth Eusebius in his fourth booke that when he did behold the christians in their torments and sufferinges to be so constaunt in theyr profession was therwith maruâ—ilously mooued after this maner reasoning with himselfe that it was impossible for that kinde of people to be subiect to any vice or carnalitie which vices of their owne nature are not able to sustayne any sharpe aduersitie much lesse the bytternesse of death The sight wherof helped him not a litle being of his own nature inclined to the searching of true knowledge vertue to begin thereby to loue and imbrace Christian Relygion for so he doth witnes of himselfe in the ende of the fyrst Apologie signifiyng there how it was his seking and indeuor to attaine to Christianitie Understanding how the Christians by malice of wicked persons were coÌ„pelled to suffer wrong and tormentes and to be euill spoken of By sight whereof as he saith himselfe he became a Christian through this occasion for being thus afflicted in his minde as is aforesaid it came in his head for his more quietnes to go aside to some desert and solitary place void of concourse of people vnto a village or grauÌ„ge neare to the seaside whither as he approched thinking there to be al alone there meeteth with him an old auntient father of a comly visage and gentle behauior who folowing him a litle of began to reason with him where after loÌ„g disputation when the old man had declared vnto him that there was no knowledge of truth amongst the Philosophers which neither knewe God neither were aided by the holy Ghost further had reasoned with him of the immortality of the soule of the reward of the godly punishment of the wicked then Iustine being confirmed with his reasons and arguments yelded to him of his owne accorde and demaunded of him by what meanes he might attaine to that true knowledge of God Wherof he had spoken Who then counsailed him to read searche the Prophetes adioyning therewith prayer but what master quoth Iustine should I vse for the instruction therof who shal be able to helpe vs if these philosophers as you say lacke the truth are voide of the same To whom the old father aunswering there haue bene saide he many yeres before these philosophers other more auÌ„tient then all these which beyng accompted for Philosophers were iust and beloued of God who spake by the spirite of God foreseing and prophesiyng these thinges which wee see now come to passe therfore they are called Prophets These only haue knowen the truth and reueled it to men neither fearing nor passyng for any who were seduced with no opinions of mans inuention but only spake taught those things which they themselues both heard and sawe being inspired with
a booke in her hand which he wold faine haue promised to geue him the same so that he wold learne it Wherupon he for greedines of the booke eftsoones learned the letters hauing to his Scholemaister Pleimundus after bishop of Canterbury And so daily grew more and more in knowledge that at length as mine author sayth Plurimam partem Romanae bibliothecae Anglorum auribus dedit optimam praedam peregrinarum mercium ciuium vsibus conuertens That is A great part of the Latin Librarie hee translated into English conuerting to the vses of his Citizens a notable pray of forein ware marchaÌ„dise c. Of which bookes by him and through him translated was Orosius Pastorale Gregorij The historie of Bede Boëtius de consolatione Philosophiae Also a booke of his owne making and in his owne toung which in the English speach he called a haÌ„dbooke in Greke called it Enchiridion in Latine a Manuel Besides the historie of Bede translated into the Saxons toung he also himselfe compiled a story in the same speach called the storie of Alfrede c. which both bookes in the Saxons tounge I haue seene though the language I do not vnderstaÌ„d And as he was learned himself excellently well so likewise did he inflame all his countrey men to the loue of liberall letters as the wordes of the storie reporteth Illos praemijs hos minis hortando neminem illiteratum ad quamlibet curiae dignitatem aspirare permittens That is He exhorted and stirred his people to the studie of learning some with giftes some by threates suffering no man to aspire to any dignitie in the Court except he were learned Moreouer an other storie thus sayth speaking of his nobles Optimates quoque suos ad literaturam addiscendam in tantum prouocauit vt sibi filios suos vel saltem si filios noÌ„ haberent seruos suos literis commendarent That is Also his nobles so much hee did allure to the embracing of good letters that they set all their sonnes to schoole or if they had no sonnes yet their seruauntes they caused to be learned Whereby the common prouerbe may be found not so common as true Such as is the Prince such be the subiectes He began moreouer to translate the Psalter in English had almost finished the same had not death preueÌ„ted him Guliel de Regib Angl. In the Prologue of the booke intituled Pastorale Grego thus hee wryteth declaring the cause why hee was so earnest and diligent in translating good bookes from Latine into English shewing the cause therof why he so did as foloweth Quòd Ecclesiae in quibus innumerae priscae bibliothecae continebantur cum libris a Danis incensae sint quodque in tota insula studium literarum ita abolituÌ„ esset vt quisque minus timeret capitis periculum quam studiorum exercitia adire Qua propter se in hoc Anglis suis consulere c. That is The cause was for that innumerable auncient Libraryes which were kept in Churches were consumed with fire by the Danes And that men had rather suffer perill of their life theÌ„ to follow the exercise of studyes And therefore he thought thereby to prouide before for the people of the English nation c. It is tolde of him both in Polychron Malmesb. Ironalensis and other storyes mo whereof I haue no names that he seing his countrey namely Westward to be so desolate of scholes and learning partly to profite himselfe partly to furnish his countrey subiectes with better knowledge first sent for Grimboldus a learned Monke out of Fraunce to come into England Also sent for an other learned man out from the partes of Wales whose name was Asserion whome he made Byshop of Shyreborne Item out of Mercia he sent for Werefrithus bishop of Worcetor to whoÌ„ he put the Dialogues of Gregoy to be translated But chiefly he vsed the Counsell of Neotus who then was counted for an holy man and Abbot of a certaine Monasterie in Cornwal By the aduisement of which Neotus hee sent for these learned men aboue recited and also ordained certaine scholes of diuers artes first at Oxforde and also fraunchised the same with many great liberties Guliel Iornalens Fabi cap. 171. Wherof perhaps the schole now called the new Colledge first then begon of this Neotus myght take hys name which afterwarde peraduenture the Byshops of Winchester after a larger manner did reedâ—fie and inlarge wyth greater possessions Moreouer amoÌ„g other learned men which were about king Alfrede histories make mention of Iohannes Scotus a godly Diuine and a learned Philosopher but not that Scotus which nowe we call Duns For that Iohannes Scotus came after this many yeares This Iohannes is described to be a sharpe wit of great eloquence and well expert in the Greeke toung pleasant and mery of nature and coÌ„ditions as appeareth by diuers his doings aunsweres First he comming to Fraunce out of his owne countrey of Scotland by reason of the great tumultes of warre was there worthily intertained and for hys learning had in great estimation of Carolus Caluus the French king whom he commonly and familiarly vsed euer to haue about him both at table and in chamber Upon a time the King sitting at meate and seeing something belike in thys Iohn Scot which semed not very courtly cast forth a mery word asking of him what difference there was betwixt a Scot a Sot Whereunto the Scot sitting ouer against the King somewhat lower replied againe sodainly rather then aduisedly yet merely saying Mensa tantùm that is the table onely importing thereby himself to be the Scot and so calling the king a Sot by craft Which word howe other princes would haue taken to stomake I knowe not but thys Charles for the great reuereÌ„ce he bare to his learning turned it but to a laughter among his nobles so let it passe An other time the same king being at dinner was serued wyth a certaine dish of fish wherein were two great fishes and a litle one After the king had taken thereof his repast setteth downe to Iohannes Scotus the foresayde fish to distribute vnto the other ij Clarkes sitting there wyth him which were two tall and mighty persons he himselfe being but a litle man Iohannes taketh the fish of the which the two great he taketh and carueth to himself the litle fish he reacheth to the other two The king perceiuing this his diuision thus made reprehended the same Then Iohannes whose maner was euer to finde out some honest matter to delite the King answered to him againe proouing his diuision to stand iust and equal For here sayth he be two great and a little poynting to the two great fishes himselfe And likewise here again is a litle one and two great pointing to the litle fish two great persons I pray you sayeth hee what oddes is there or what distribution can be more equall
in the desert of Scythia who sent ij of hys Nouices with figs vnto one that was sicke in the wildernes 18. miles off from the Church It chaunced these two yong Nouices missing the way wandered so long in the wild forest or wildernes and could not find the Celie that for emptines and wearines they waxed faint tired And yet rather would they die then tast the figs committed to them to cary and so dyd for shortly after they were found dead their figges lying whole by them An other story he also reciteth of two Monasticall brethren who making their progresse in the desert of Thebaide purposed with theÌ„selues to take no sustenance but such as the Lord should minister himselfe vnto them It happened as they were wandering desolate in the desert and faynting almost for penury certayne Mazices a kinde of people by nature fearce and cruel notwithstanding being sodenly altered into a new nature of humanitye came forth and of their owne accord offered bread vnto them Which bread the one thankfully receaued as sent of God The other as counting it sent of man and not of God refused it and so for lacke perished Hereunto might I also annexe the story of Mucius who to declare his obedience did not sticke at the commaundement of his Abbot to cast his sonne into the water not knowing whether any were appointed there ready to rescue him from drouning so far were the Monkes in those dayes drouned in superstition What is this but for mans traditions and commaundements to transgresse the commaundement of God which saith Thou shalt do no murther Thou shalt not tempt the Lord thy God What man is so blynd that seeth not by these infinite examples mo what pernitious superstition hath begun by reason of this Monkery almost from the beginnyng to creepe into the Church Wherfore I cannot maruell inough seeyng that age of the Church had in it so many learned and famous Doctors who not onely did approue and allow these monasticall sectes of life but also certaine themselues were the authors and institutors of the same yea and of mens traditions made the seruice of God In number of whome may be reckoned Basilius Magnus Nazianzenus who with immoderate austeritie did so plucke downe themselues that when they were called to the office of Bishops they were not able to sustaine the labour therof After these foresayd monkes of that time aboue recited followed other Monkes of the middle age of the Church who as in multitude so also in superstition increasing began by little and little from their desolate dens in the vaste wildernes to approch more neare to great towns where they had solemne Monasteries founded by Kinges and Queenes and kings daughters and other rich Consuls as is partly before touched And the causes also touched withall for the which they were first founded as these pro remedio animae meae pro remissione peccatorum meorum pro redemptione peccatoruÌ„ meorum pro salute regnorum quique meo subiacent regimini populorum In honorem glorlosae virginis c. For all these impious and erroneous titles and causes we finde alleaged in storyes as in Malmes beriensis Iornalensis Henricus and other moe In which histories I also note that the most part of these foresayd monasteries were erected first vpon some great murther either by war in the field or priuately committed at home as shall well appeare to them which read the bookes whom I haue alledged But to returne to our Monks agayn who as is sayd first began to creepe from the cold field into warme townes and cloysters from townes then into citties and at length from their close cellors and citties vnto Cathedrall Churches as here appeareth by this storye of King Edgar where not onely they did abound in wealth and riches especially these Monkes of our latter tyme but much more did swimme in superstition and Pharisaicall hipocrisie beyng yoked and tied in all their doings to certaine prescript rules and formal obseruances in watching in sleeping in eating in rising in praying in walkyng in talking in looking in tasting in touching in handling in their gestures in their vestures euery maÌ„ apparailed not as the proper condition of other would require nor as the season of the yeare did serue but as the coacted rules order of euery sect did inforce them The number of which sectes was infinitely diuers some after Basilius rule went in white some after Benets rule in blacke some CluniaceÌ„sis first set vp by Otho in the tyme of this king Edgar wearing after the rule of Benets order some after Hieroms rule leather girdled and coped aboue their white coate some Gregorians copper coloureâ— Some de valle vmbrosa graye Monkes Some Grandâ—montenses wearing a coate of mailes vpon theyr bare bodyes with a black cloake therevpon Some Cistercianes who had white rochets on a blacke coate Some Celestines all in blew both cloake coule and cap Some Charter Monkes wearing hearecloth next their bodyes Some Flagellants going barefoot in long white linnen shirtes with an open place in the backe where they beat themselues with scourges on the bare skinne euery day before the peoples eyes till the bloud ranne downe saying that it was reuealed to them by an Angell that in so scourging themselues within 30. dayes and 12. houres they should bee made so pure from sinne as they were wheÌ„ they first receiued baptisme some starred Monkes Some Iesuites with a white girdle a russet coule Briefely who can recken vp the innumerable sectes and disguised orders of their fraternities Some holding of S. Benet some of S. Hierome Some of S. Basill Some of S. Barnard Some of S. Bridget Some of S. Bruno Some of S. Lewes as though it were not enough for Christen men to holde of Christ onely so subiect were they to seruile rules that no part of Christen liberty remayned among them So drowned and sunck in superstition that not onely they had lost Christes religion but also almost the sense and nature of men For where men naturally are and ought to be ruled by the descrete gouernment of reasoÌ„ in all outward doynges wherein no one rule can serue for all men the circumstaunce of tyme place person and busines being so sundry and diuers Contrary among these not reason but onely the knock of a bell ruled all their doinges their rising their sleeping theyr praying their eating their comming in their going out their talking their sileÌ„ce altogether like insensible people either not hauing reason to rule themselues or els as persons vngrateful to God neyther enioyning the benefite of reason created in them nor yet vsing the grace of Christes libertie wherunto he redemed them Thus thou seest gentle Reader sufficiently declared what the monkes were in the primitiue time of the Church what were the Monkes of the middle age and of these our latter dayes of the church Wherunto ioyne
Lord and to reforme the same and not only to reforme and amend his fault but also to satisfy it to the vttermost if the law shall so require him Wherfore seing he is so willing to recōpēce satisfy the iudgemēt of the church in al things appertaining to the church refusing no order that shal be takē but in al thīgs submitting his neck to the yoke of Christ with what right by what canon or reason can you interdict him or vse excommunication against him It is a thing laudable a vertue of great cōmendation in wise men wisely to goe with iudgement and reason and not to be caried with puffes of hasty violence Whereupon this is the onely and common petition of vs all that your fatherly care will diligently prouide for your flocke and sheepe committed to you so that they miscary not or runne to any ruine through any inconsiderate or to much heady counsell in you but rather through your softnes and sufferance they may obtayne life peace and security It doth moue vs all that we heare of late to be done by you agaynst the Byshop of Salisbury the Deane of the same church prosperously as some men suppose against whom you haue geuen out the sentence of excommunication and condemnation before any question of their crime was following therein as seemeth more the heat of hastynesse then the path of righteousnesse This is a new order of iudgement vnheard of yet to this day in our lawes and canons first to condemne a man and then to enquire after of the fact committed Which order least ye should hereafter attempt to exercise in like maner agaynst our soueraigne and king or agaynst vs and our Churches and Parishes committed to vs to the detriment of the Pope and the holy church of Rome and to the no little confusion of vs all therefore we lay here agaynst you for our selues the remedy of appellation And as before openly in the publicke face of the Church with liuely voyce we appealed to the Pope for feare of certayne perils that might haue happened So now agayn in writing we appeale to the same assigning the terme of our appellation the day of the Lordes Ascention Most humbly and reuerently beseching your goodnesse that you taking a better way with you in this matter will let your cause fall sparing herein both the labours and charges as well of your selfe as ours also And thus we wish you right well to fare reuerend in the Lord. The rescript or aunswere agayne of Thomas Becket to all his suffraganes not obeying but confuting their counsayle sent FRaternitatis Gestra scriptum quod tamen prudentia Gestra cōmuni consilio non facilè credimus emanasse nuper ex insperat◠suscepimus c. Your brotherly letters sent albeit not by the whole assent of your wisedomes written as I suppose of late I receiued vpon a sodayne the contentes whereof seeme to contayne more sharpenesse then solace And would to God they proceeded more of sincere zeale of godliness or affection of charity then of disobedience or froward wilfulnesse For charity seketh not the thinges that be his owne but which appertayne to Iesus Christ. It had bene your duety if there be truth in the Gospel as most vndoubtedly there is and if you would faythfully haue accomplished his busines whose person you represent rather to haue feared him which can cast both body and soule to hell then him whose power extendeth no further then to the body rather to haue obeyed God then man rather your Father then your Maister or Lord after the example of him who was to his Father obedient vnto the death Which dyed for vs leauing vs example to follow hys steps Let vs dye therefore with him and lay downe our liues for the deliueraunce of his Church out of the yoke of bondage and tribulation of the oppressor which Church he hath founded and whose libertye he hath procured with his owne proper bloud Least if we shall do otherwise it may happely fall vpon vs whiche is written in the Gospell Who so loueth his owne life more then me is not worthy of me This ye ought to know that if it be right which your captayne commaundeth your duety requireth to obey his will if not ye ought then rather to obey God then men One thing I will say if I may be so bolde to tell it vnto you I haue now suffered and abstayned a long space wayting if the Lord had geuen you to take a better hart vnto you which haue turned away cowardly your backes in the day of battayle or if any of you would haue returned againe to stand like a wall for the house of Israel at least if he had but shewed himselfe in the field making but the countenaunce of a warrier agaynst them which cease not dayly to infest the Lambe of God I wayted and none came I suffered and none rose vp I held my peace none would speake I dissembled and none would stand with me in like semblance Wherefore seing I see no better towardnesse in you thys remayneth onely to enter action of complaynt agaynst you and to cry agaynst mine enemies Rise vp O Lord and iudge my cause reuenge the bloud of the church which is wasted and oppressed The pride of them which hate his libertye riseth vp euer neyther is there any that doth good no not one Woulde God brethren beloued there were in you any minde or affection to defend the libertye of the Churche for she is builded vpon a sure rocke that although she be shaken yet she can not be ouerthrowne And why then seek ye to confoūd me Nay rather your selues in me then me in you A man which hath taken vpon me all the peril haue sustained all the rebukes haue sustained all the iniuries haue suffered also for you all to the very banishment And so it was expedient one to suffer for that Church that thereby it might be released out of seruitude These thinges discusse you simply with your selues and weigh the matter Attend I say dilligently in your mindes for your partes that God for his part remouing from your eies all maiesty of rule and impery as he is no accepter of persons may take from your hartes the veile that ye may vnderstand and see what ye haue done what ye entend to do and what ye ought to do Tell me which of you all can say I haue taken from him since the time of my promotion either Oxe or Asse if I haue defrauded him of any peny If I haue misiudged the cause of any man wrōgfully Or if by the detrimēt of any person I haue sought my owne gaine let him complayn I will restore him fourefolde And if I haue not offēded you what then is the cause that ye thus leaue and forsake me in the cause of God Why bend ye so your selues agaynst me in such a cause that there is none more speciall belonging to the
did the Popes Legate and Cardinall Nicolaus Tusculanus much fauor his doings allow his procedings Wherfore they reported of him that he was exceding parcial regarded not their matters ecclesiastical as he shuld haue done for leauing the accompt of their restitioÌ„s He went with the kings officers as the kings pleasure was to the Cathedral minsters abbeys priories deanries and great Churches vacant And there for the next incumbent alwaies he appointed two one for that king an other for the parties But vpon him only whome the king nominated he compelled most commonly the election to passe whych vexed them wonderfully Upon this therefore they raised a new coÌ„spiracy against the kings person by helpe of their bishops seditious prelates such noble men as they had drawen to their parties We beheld sayth Houeden about the same time many noble houses and assemblies deuided in many places the fathers and the aged men stoode vpon that kings part but the yonger sort contrary And some there were that for loue of their kindred and in other sondry respects forsoke the king again yea and the same went that time sayth he that they were coÌ„federated with Alexander the Scottish king and Ieoline the Prince of Wales to woorke him an vtter mischiefe A councell at Oxforde the Archb. called where at some would not tary considering the confusion therof the other sort hauing very obstinate hearts reuiled the king most spitefully behind his backe and sayd that from thenceforth he ought to be taken for no gouernour of theirs Their outragious and franticke clamours so much preuailed in those daies that it grewe to a grieuous tumult and a most perillous commotion In the yeare of our Lorde 1215. as wytnesseth Paulus Aemilius other hystories Pope Innocent the third helde a general Synode at Rome called the councell Laterane The chiefe causes of that councell were these In the daies of this Innocent heresie as he calleth the truth of God or the doctrine that rebuketh sinne began to rise vp very high and to spread forth his braunches abroad By reason wherof many Princes were excommunicate as Otho the Emperour Iohn the king of England Peter king of Aragon Raimund the Earle of Tholouse Aquitania Sataloni and such other like as is said afore So that it could be no otherwise sayth Doueden but with the sharp axe of the gospel so called the pope his excommunications they ought of necessitie to haue bene cut off from the Churche Therfore was this couÌ„cell prouided proclaimed and prelates from al nations therunto called And to colour those mischiefes which he then went about hee caused it by hys Legates and Cardinals very craftie marchauntes to be noised abroad that his entent was therin only to haue the Church vniuersally reformed and the holy land from the Turkes handes recouered But all this was craft falsehode as that sequele therof hath manifestly declared For hys purpose thereby was to subdue all Princes and to make himselfe rich and wealthy for there he made this antichristian act and established it by publicke decree that that pope should haue from thenceforth the correction of all christian Princes and that no Emperor should be admitted except he were sworne before and were also crowned of him He ordained moreouer that whatsoeuer he were that should speake euil of the pope he shuld be punished in hel with eternall damnation Conradus Vrspergensis Hieronimus Marius He prouided confession to helpe these matters he alowed theyr bread a pixe to couer him and a bell when hee goeth abroad and made the masse equal with Christes Gospell In this Councell was first inuented and brought in TransubstantiatioÌ„ of which Ioannes Scotus whoÌ„ we call Dims maketh mention in his 4. Booke wryting in these wordes The words of the scripture might be expounded more easily more plainly without transubstantiatioÌ„ But the church did chuse this sense which is more hard being mooued thereto as it seemeth chiefly because that of the Sacraments men ought to holde as the holy Churche of Rome holdeth c. And in the same place maketh mention of Innocentius the third Moreouer in the said Councel was stablished and ratified the wretched and impious act compelling Priestes to abiure lawful Matrimonie Whereupon these meeters or verses were made the same time against hym whych here folow vnder wrytten Non est Innocentius imo nocens verè Qui quod facto docuit verbo vult delere Et quodolim inuenis voluit habere Modò vetus pontifex studet prohibâ—re Zacharias habuit prolem vzorem Per viruâ—n quem genuit adeptus honorem Baptizauit etenim mundi saluatorem Pereat qui teneat nouum hunc errorem Paulus coelos rapitur ad superiores Vbi multas didicit res secretiores Adnos tandem rediens instruensque mores Suas inquit habeant quilibet vxores Propter haec alia dogmata doctorum Reor esse melius magis decorum Quisque suam habeat non proximorum Ne incurrat odium vel iram eorum Proximorum foeminas filias neptes Violare nefas est quare nil doceptes Verè tuam habeas in hac delectes Diem vt sic vltimum tutiùs expectes Nocent not innocent he is that seeketh to deface By word the thing that he by deed hath taught men to embrace Which being now a Bishop old doth study to destroy The thing which he a young man once did couet to enioy Priest Zachary both had a wife and had a childe also By mean of whoÌ„ there did to him great praise and honour grow For he did baptise him which was the sauer of mankinde Ill him befall that holdeth this new error in his minde Into the higher heauens good Paul was lifted from below And many secrete hidden things he learned there to know Returnde at length from thence to vs and teaching rules of life He said let eche man haue his owne and onely wedded wife For this and other documents of them that learned be Much better and more comely eke it seemeth vnto me That eche should haue hys own alone not his neighbors wife Least with his neighbour he do fall in hate and wrathfull strife Thy neighbours daughters or their wiues or nieces to defile Vnlawfull is therefore beware do not thy selfe beguile Haue thou thine owne true wedded wife delite in her alway With safer minde that thou maiest looke to see the latter day Now let vs returne to K Iohn againe marke how the priests their adherents were plagued for their humble handlings of his maiesties wil. In yâ— forsaid councel of Laterane and the same yeare was Steuen Langton the Archb. of Cant. excommunicated of pope Innocent with all those bishops prelates priests barons coÌ„mons which had bene of counsail with him in the former rebellion And when the sayde Archb. had made instant sute of him to be absolued anone he made him this answer with great indignation Brother mine I sweare
their expectation and good opinion they had in the Popes holines For whilest the Emperors legates atteÌ„ded the answer of their peace before promised Rainerus the cardinall went secretly to Uiterbium wyth a certen number of soldiors and toke the towne which before was on the Emperors part The Emperor hauing vnderstanding hereof mustereth his bandes and with a sufficient power entreth the popes dition againe to recouer Uiterbium But yet taking this war so in hand not thinking thereby to expel al conditions of peace at the request of certaine of the Cardinals was contented to leaue Uiterbium being furnished by the Emperor of warlicke prouision before and came to Aqua From thence he sent againe other ambassadors to Rome wyth them also the Emperor of CoÌ„stantinople with the Erle of Tholonse who he thought were able to do much with the pope in the prosecuting of this peace And although at the time of Easter the matter semed to haue ben through and peace concluded for that his legates had sworne in the behalfe of the Emperor and as he willed them that he wold submit him selfe to the Pope And againe for that the Cardinals and others coÌ„monly called named him Fridericus the Christian prince yet all this was no more but for a further fetch and purpose Not for that they ment in dede to coÌ„clude any peace with him or to go through there wtall but that through this dissimulation likelihood of peace which they vnderstoode the Emperor much desired he should set free open the passages which he straitly kept that no man could passe come to Rome whether a great multitude daily resorted flocked for religions sake But when all came to all that the Legates perceiued no conclusion of peace was simply purposed on their behalfe they began to dispaire of the matter letting the Emperor so to vnderstande The Emperor yet notwithstanding doubted not but if he might himselfe speake with the Pope he vpon reasonable conditions should wel enough accord with him wherfore he by his Legates and letters desired him to appoynt a place where the Emperor might resort to him The Pope seemed to be contented herewithall and appoynted a day at Fescennia where they would talke together that the Pope wâ—â—â— be there before him and accept the Emperours comming But the Pope in this while had made a confederacy with the French king against Fredericus who when he knew those 3. gallies to be ready and brought to Centincellas which he before had spoken for vnto the Genewes secretly in the night with his company hastening thether in post speede tooke ship and first came to Genua and from theÌ„re to Lions in Fraunce where he calling a Councel with a loude voyce summoneth Fredericke and appoynting him a day commanded him there personally to plead his cause And yet although he vnderstood the sodeine departing of him out of Italy made plaine demonstration of no conclusion or meaning of a peace and also knewe the Councel which the Pope had called wherein he was himselfe both plaintife and iudge and at the same councel those which he had by bribes allured preteÌ„ded the destruction of the Emperor with many other such euident demoÌ„strations both of his enuious hatefull heart to wardes him yet the most modest Emperor vsing the innocency vprightnes of his cause as one most desirous of peace and christian coÌ„cord sent the Patriarch of Antioch which lately was come out of Syria the B. of Panormia and Thadeus Suessanus the president of his court a most skilful and prudent Ciuilian to the councell at Lyons which signified vnto them the the Emperor would be there for the defence of his owne cause and for that the day was very short required a time more coÌ„uenieÌ„t for him thither to make his repaire The Emperor also being onward on his way come as farre as Taurinum sent before other messengers as the master of the Flemish order Peter de Vineis to geue them vnderstanding of the Emperors comming and that he wold proroge the day of hearing till that he might conueniently trauel thether â—â—â—for any thing that could be either sayd or done or vpon how iust cause so euer required the pope wold not geue so much as 3. dayes space in the which time the Embassadors assured them of the Emperours presence As though there had bene no common prouiso for euery man in that case by the lawe to haue vsed vppon any reasonable let What should I longer protract the time when the day by them appointed was come the Pope with his confederates whom for money bribes he had gotten to that councell against gods law against christian doctrine against both the prescript of the law of nature and reason against the rule of equitie against the order of law appoynted against the coÌ„stitutions of Emperors and also the decrees of the Empire without any obseruation of the law or graunting dilatory daies wtout probation of any crime or his cause suffered to be pleaded vnto or heard what might be answered therein taking vpon him to be both aduersarie iudge condeÌ„ned the Emperour being absent What more wicked sentence was euer pronounced what more crueller fact coÌ„sidering the persone might be committed Or what thing more brutish beastly could haue bene imagined or deuised And yet hereat were these by shops nothing ashamed but meaning to leaue their doings in wryting as an impudent testimonie to their posteritie established the same for a law to continue But marke what vengeance God toke vpon this wicked iudge The wryters of the Annales recorde that when Fredericus the Emperor and Conradus his sonne being Cesar were both dead the Pope gaping for the inheritaÌ„ce of Naples Sicile and thinking by force to haue subdued the same came to Naples with a great host of men where was heard in the Popes court manifestly pronounced this voyce Veni miser ad iudicium Dei Thou wretch come to receiue thy iudgemeÌ„t And the next day after the Pope was founde in his bed dead all blacke and blewe as though he had bene beaten with bats as before in the history of king Iohn is declared When the Emperor had vnderstanding of this cruell tyrannical sentence of the Pope passed and pronounced against him considering his furious purpose mind therin thought good by hys letters to let all christian princes potentates vnderstand as wel what iniuries manifolde displeasures hee had susteined by the 4. Popes in all theyr times as also the cruelty and tyranny of this Pope in pronouncing the sentence of iudgement and condemnation against him passing the bounds both of iustice equitie and reason which letter as he wrote the same here vnderfolloweth to be seene The letter of the Emperour to the French King and other Princes for the sentence geuen against him in the councel of Lyons by the Pope and Cardinals ALthough we suppose not the
and oxen and all the whole cattell of the field WheÌ„ therefore it is sayd he made all thinges subiect to him He excludeth nothing as the Apostle there sayth whereby it is apparant that as concerning his humain nature in the which he was made lesse then the Angels all things were subiect to him Also this appereth in the 2. chap. to the philippians he humbleth himselfe wherefore God exalteth him c. And it foloweth that in the name of Iesus should euery knee bow both of thinges in heauen and of things in earth and of things vnder the earth Beholde here that by nature by which he did humble himselfe he was exalted because euery knee should bow downe to him Thys in like maner hath S. Peter in the 10. chapter of the Actes where he sayth he was constituted of God the iudge ouer the quicke and the dead And he speaketh of that nature which God raysed vp the third day as the whole Scripture proueth And likewise S. Peter had this power geuen him whoÌ„ Christ constituted and made his Uicar who also condeÌ„ned by sentence iudicially Ananias and Saphira for lying and stealing Act cap. â— Paule also condemned a fornicator conuicted 1. Cor. 5. And that Christ would the correction and iudgement of â—â—he matters to appertayne to his Church a text in the â—â— of Mathew expressely declareth where it is sayd If thy brother trespasse agaynst thee goe and tell him his fault betweene him and thee if he heare thee thou hast wonne thy brother But if he heareth not theÌ„ take with thee one or two that in the mouth of two or three witnesses all thinges may be established if he heare not then tell vnto the congregation if he heare not the coÌ„gregation take him as an heathen man and a Publican Uerily I say vnto youâ— whatsoeuer you binde on earth the same shall be bounde in heauen and whatsoeuer you lose on earth the same shall be losed in heauen Beholde how expressely it is commaunded that when soeuer in any matter one offeÌ„deth the other he being first charitably admonished the matter must be published and referred to the order of the Church and congregation But if the offender do not obey and heare the admonition he is to be taken as an heathen a Publican Which is as much to say like one that is excommunicate by the Church congregation so that he may haue no communion or participation with it And that this was the intention of Christ this seemeth much to proue it where in geuing the reason hereof he immediately addeth Uerely I say vnto you Whatsoeuer c. where note this terme distributiue whatsoeuer so as the Apostle argueth to the Hebrewes the 2. chapter that if he ordained al things to be subiect vnto him he excludeth nothinge vnsubiected Wherefore thus I may argue If all things that the church and congregation doth lose be losed and euery thing that the Church bindeth is bound There is nothing that the church may not lose bynd Or by Logicke thus I may reason There is nothing bounde by the Church that is not bound in heauen whiche argument is good by a certayn rule of Logicke which sayeth that contraries if the negatioÌ„ be put after are equiualant For euery thing nothing what soeuer thing and no maner of thin be coÌ„trary one to the other And so nothing not is as much to say as all thinges Secondly I doe proue it out of an other text of S. Luke cap. 22. Which place alledged to make for his purpose I will strike him with his owne weapon For where he sayd that by the two swordes the two powers teÌ„porall spirituall were to be vnderstood it was so in deede but to whose handes would he I pray you haue these two swords coÌ„mitted Truely to the handes of Peter other the Apostles c. But the holy Father the Pope succeeded Peter and the other Apostles the Bishops disciples curates persons as in the glose appeareth Luk 10. wherby thus I argue that by the 2. swords the 2. powers are ment But Christ willed those two swordes to be put into the churches handes ergo he would likewise the two powers But you may reply and say that Christ did reprehend Peter because he strake with a temporall sword and cut of an care saying vnto him put vp thy sword c. whithe reason is of no force For Christ did not will Peter to cast away quite froÌ„ him the sword but to put it into the skabard to keepe it geuing to vnderstand therby that such power although it be in the churches hands yet the execution therof as much as appertaineth to bloud shedding in the new law he would haue to appertayne to the secular iudge notwithstanding yet perhaps according to the discretion and will of the Clergy Thirdly I proue this by the intent of S. Paule in the 1. Cor. 6. where he sayth that they which haue secular busines and conteÌ„d one agaynst another ought to be iudged by the sayntes And that they should iudge therin therfore he made this argument know you not that the saynts shall iudge the world and if the world be iudged by you are ye not good enough to iudge smal trifles As though ye wold say do ye not know how that ye shall iudge the Angels How much more then may you iudge things secular And it followeth If you haue iudgement of secular worldly matters take them which are dispised in the Church and congregations make them iudges neither doth it make any thing against because the Apostle in the same place inferreth AdverecundiaÌ„ vestram dico I say it to your shame For that is to be referred to those where he saith appoynt those which are dispised Wherfore the Apostle speaketh ironiously in this matter as meaning thus Sooner the rather you ought to runne to the iudgemeÌ„t of the dispised which be in the church theÌ„ to the iudgemeÌ„t of those which be out of the Church Ergo the rather to resort to the iudgement of the wise who remayne in the Church and congregation Wherfore the Apostle by and by added wheÌ„ he sayd I speak to your shame What not one wise maÌ„ amoÌ„gest you that can iudge betwene brother and brother Meaning thereby that there was some By these therfore and many other like reasons it appereth which for breuity I omit that both the powers may be in an ecclesiasticall mans hand And that an ecclesiasticall man is Capax both of the temporall and spirituall iurisdiction Nor is it any matter if it be obiected that Peter and other Apostles Christ himselfe vsed litle thys temporall power For in them was not the like reason as now is in vs as is proued in the 22. q. 1. ca. and in many other places of the law The Apostles at the first beginning took no receipt of landes possessions but the price onely therof which now
places of the Canon law 25. q. 1. Quae ad per. petuam Those thinges which be generally ordeyned for publique vtilitye ought not to be altered by any chaunge c. Item the decrees of the sacrat Canons none ought to keepe more then the Bishop Apostolicall c. Ibidem Item to alter or to ordeine any thing agaynst the decrees of the fathers is not in the authoritye or power uo not of the Apostolicall sea Ibidem The fourth opinion was that the Friers by the licēce of the Pope and of the Bishops might lawfully heare cōfessions and the people might be of them confessed and absolued But yet notwithstanding it was reason cōueniēt honest and profitable that once in the yeare they should be confessed to theyr curats although being cōfessed before to the friers because for the administration of Sacraments especially at Easter Of which opinion was Gulielinus de monte Landuno Henricus de Gandauo also held not onely to be conuenient but also that they were bound so to doe The fift opinion was that albeit the Friers might at all times and at Easter also heare confessions as the Curates did yet it was better and more safe at the time of Easter to confesse to the curates thē to the Friers And of this opiniō was this our Armachanus of whom we presently now entreat ¶ And thus haue ye as in a briefe summe opened vnto you what was the matter of contention betweene the friers and the Church men What Popes made with the friers and what Popes made against thē Moreouer what learned mē disputed against them in Paris and other places and what were theyr opinions The matter of contention about the Friers stoode in foure pointes First preaching without licence of Curats Second in hearing cōfessions Thyrd in burying Fourth in begging and taking of the people ¶ Popes that mainteined the Friers were Honorius 3 were Gregorius 9 were Alexande 4 were Clemens 4 were Boniface 8 were Clemens 5 ¶ Popes that mainteiued Curates were Innocentius 9 were Innocentius 4 were Martinus 4 were Benedictus 11 ¶ The learned men that disputed agaynst the Friers were Guilielmus de S. Amore. All these were cōdemned by the Popes or els caused to recant were Barnardus super capitulum Omnis vtriusque sexus All these were cōdemned by the Popes or els caused to recant were Godfridus de Fontibus All these were cōdemned by the Popes or els caused to recant were Henricus de Gandauo All these were cōdemned by the Popes or els caused to recant were Guilielmus de Landuno All these were cōdemned by the Popes or els caused to recant were Ioannes Monachus Cardini All these were cōdemned by the Popes or els caused to recant were Ioannes de Poliaco All these were cōdemned by the Popes or els caused to recant were Armachanus All these were cōdemned by the Popes or els caused to recant These considerations and circūstaunces hetherto premised for the more opening of this present cause of Armachanus susteined agaynst the idle beggerly sects of friers in whom the reader may well perceiue Antechrist plainly reigning and fighting against the Church Now remayneth that as I haue before declared the trauelles troubles of diuers godly learned mē in the Church striuing agaynst the sayd friers continually from the time of Guliel de Amore hetherto So now it remaineth that for so much as this our Armachanus labouring and in the same cause susteined the like conflict with the same Antechrist we likewise collect and open his reasons and arguments vttered in the consistorye and in the audience of the Pope himselfe wherwith he maynteyneth the true doctrine and cause of the Church agaynst the pestiferous canker creeping in by these friers after subtle wayes of hypocrisy to corrupt the sincere simplicity of Christes holy fayth perfect Testament The which reasons and argumentes of his with the whole processe of his doinges I thought good and expedient for the vtility of the Church more amply and largely to discourse and prosecute for that I note in the sects institutions and doctrine of these friers such subtle poyson to lurke more pernitious hurtfull to the religion of Christ and soules of Christians then all men peraduenture do consider Thus Armachanus ioyning with the clergy of England disputed and contended with the friers here of England an 1358. about a double matter Wherof the one was concerning confessiō and other exchetes which the friers encroched in parish Churches agaynst the Curates and publicke pastors of Churches The other was concerning wilfull beggery and pouerty which the Friers then tooke vpon them not vpon any necessity being otherwise strōg inough to worke for their liuing but onely vpon a wilfull and affected profession For the which cause the Friers appealed him vp to the court of Rome The occasion wherof thus did rise ¶ It befell that Armachanus vpon certayne busines comming vp to London found there certayne Doctours disputing and contending about the begging of Christ our Sauior Wherupon he being greatly vrged and requested oft times therūto at request made seuen or eight sermōs vnto the people at London wherein he vttered 9. conclusions Wherof the first and principal conclusion was touching the matter of the friers priuiledges in hearing confessions His conclusion was this First that if a doubt or question be moued for hearing cōfessiōs which of 2. places is rather to be chosē The parish church is to be preferred before the church of the friers Secondly being demaunded whether is to be taken to heare the confession of the parishioners the Parson or the Curate or the frier It is to be sayde rather the Parson or the Curate Thirdly that our Lord Iesus Christ in his humayne conuersatiō was alwayes poore but not that he loued pouerty or did couet to be poore Fourthly that our Lord Iesus Christ did neuer beg wilfully professing to be poore Fiftly that our Lord Iesus Christ did neuer teach wilfully to beg or to professe wilfull beggery The sixt conclusion was that Christ our Lord did cōtrary that men ought not wilfully or purposely wythout meere necessity to beg Seuēthly that there is neither wisedome nor holines for any man to take vpon him wilfull beggery perpetually to be obserued The eight that it is not agreing to the rule of the Obseruants or Friers Minorites to obserue wilful pouerty The last conclusion was touching the Bull of Pope Alexander the 4. whiche condemned the libell of the maisters of Paris that the same Bull touched none of these 7. last conclusions Upon these 9. conclusions premised Armachanus being appealed cited and brought vp to the presence of the Pope began to proue the same his foresaid conclusions or assertions vnder protestation made that his intētion was not to affirme any thing contrary to the christian fayth or to the Catholicke doctrine or that should be preiudicial or destructiue to the orders of the begging friers such as were
temporal things by ecclesistical ceÌ„sures 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 coÌ„clusion 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 coÌ„formable 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 regimeÌ„t 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 traÌ„sgressours and other slouthfull persons for then the whole â—ayth 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
reforme theyr liues Whereby it appeareth that if euery of the fiue and forty Articles conteyneth in it wholly the thing that is false and vntruth the same is either playnelye or darckly condemned in the holye Scriptures Secondly it followeth by the sentence and minde of this holy man that if the condemation of the fiue and forty Articles be profitable the same is founde in the holy scriptures And where as agayne Saynt Augustine writeth vnto Saynt â—ierome in his â—ight Epistle and the ninth Distinction I sayth he haue learned to attribute this honor and reuerence vnto those writers onely which are called Canonicall that I dare affirme none of them to haue erred in theyr workes or writinges As for all other writers I doe so read them that although they abound wyth ueuer so much holynesse or excell in doctrine I do not by and by thinke it true because they themselues do so iudge but if they can by other Canonicall Authors or probable reasons perswade or proue that they doe not degresse froÌ„ the trueth Also the sayd Augustine in his booke De vnico Baptismo Lib. 2. sayeth thus Who doeth not knowe or vnderstande that the holy canonicall scripture to be contayned in hys owne bondes and limittes and the same to be preferred before all other letters and decrees of Bishops c. And a litle after he hath the like saying as for the letters of other Bishops which haue bene written or be written after the Canon being confirmed they may lawfully be reprehended and reproued both by the word of them that be more skilfull in that matter and also by the auncient authority of other Bishops or by the prudeÌ„ce and wisedome of such as be better learned or more expert or els by generall couÌ„sels if it so chaunce that they in any poynt haue erred and gone a stray from the sincere truth By these sayings of S. Austen and other like c. The Vniuersity of Prage hath concluded and determined that they will not receiue the condemnation of the fiue and forty Articles made by the Doctors in their councel house as iust and true except they which condemned them will proue theyr condemnation by the holy Scriptures and probable reasons vpoÌ„ euery of the fiue and forty Articles Wherefore for the dew examination of the foresayd coÌ„demnation whether it be effectuall or no we will at thys present take in hand the fouretenth Article of the number of the fiue and forty which Article is this They which leaue of preaching and hearing of yâ— word of God for feare of excommudication of men are alreadye excommunicate and in the day of iudgement shal be counted the betrayers of Christ. This Article conteineth first that all priests omitting the preaching of the word of God for feare of the excommunication of men they are already excommunicate Secondly it conteineth that all such as doe omitte the hearing of the word of God for feare of excommunicatioÌ„ are already excommunicated Thirdlye that both these sortes of men in the daye of iudgement shal be counted traitors of Christ. As concerning the first poynt it is presupposed that the preaching of the word of God is commaunded vnto the Apostles and theyr followers as it appeareth in Mathew the tenth where it is sayd Iesus sent his xii Disciples commaunding them and saying goe and preach that the kingdome of heauen is at hand Also in the last of Mathew and the tenth of Luke Whereupon Peter the Apostle of Christ acknowledging this precept and commaundement for himselfe and for the other Apostles and successors in the 10. of the Actes sayth thus he commaunded vs to preach and to testifye that it is he which is ordayned of God the iudge both of the quicke and the dead This commaundement also the other Apostles did acknowledge specially the chosen vessell pronouncing vnder a great threatning in the first Corinthians 9. chap. Wo be vnto me if I do not preach the Gospell And Pope Nicholas considering that great threatning in 43. Distinction sayeth the dispensation and distribution of the heauenly seade is commaunded and enioyned vnto vs. Woe be vnto vs if we doe not sow it abroode or if we hold our peace Whiche thing when as the vessell of election did feare and cry out vpon how much more ought all other inferiours to feare and dread the same To the same purpose doth S. Gregory write in his pastorall in the distinction Sit rector It is also euident by many other doctours and holy men as by S. Augustine Hierome Isidore Bernard whose words it were here to long to rehearse As touching the second poynt that the hearing of the word and law of God is commaunded vnto the people it is euident both by the olde and new law for it is sayd in the 28. of the Prouerbes he that turneth away his eare will not heare the law of God his prayer shall be cursed And our Sauior rebuking the Scribes and Pharesyes concludeth thus in the 8. of S. Iohn saying he that is of God heareth Gods word But forsomuch as you are not of God therfore you heare not his word Thirdly it is to be noted that excommunication is a seperation from the Communion the 11. Question 3. Nihil cap Canonica And 27. question first Viduas 34. Question 3. Cum sacerdos And this excommunication is double that is to say either secret or manifest The secret excommunication is whereby a man is seperated from the misticall body of Christ and so from God through sinne according vnto the 59. Psalme Your iniquities haue made seperation betwene your God and you And with this excommunicatioÌ„ doth the Apostle excommunicate euery man which doth not loue the Lorde Iesu Christ. Saying in the first Corinth and the last Chapter If any man do not loue the Lord Iesu Christ let him be accursed The manifest and apert excommunication may be deuided into a manifest excommunication by God Whereof it is spoken Math. 25. go ye curied c. And often times els in the lawe of God Also into a manifest excommunication by men whereby the Prelate doth either iustly or vniustly cast out any man from the participation of the Communion of the Church Whereof this shall suffise at this present Then as touching the first part of the article it is thus argued c. Whosoeuer forsaketh or leaueth the commaundemeÌ„ts of God vndone they are excommunicate of God But the Priestes which leaue of the preaching of the word of God for feare of the vniust excommunication of men do leaue the coÌ„maundement of God vndone Ergo those Priests which do leaue of preaching of the word of God are excommunicated of God The first part of this Article is true The maior appereth by the Psalme Cursed be they which doe decline and swarue from thy preceptes The Minor is euident by the first proposition which proueth that the preaching of the word of God is the
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 violēt hāds 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 cōscience 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 rēder 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 punishmēt 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 ordināce 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 desputatiō 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 exāple 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 punishmēt at their hands for their euil doings The consequent holdeth thus forsomuch as the punishment mekely and hūbly 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
that there do not remain accidencies without substance or subiect after the coÌ„secration of the body of Christ. And touching this matter the doctors holde diuers opinions Furthermore as concerning the Pope he said helde and auouched that he is the very Antichrist because yâ— in lyfe and maners he is contrary to the lawes doctrines and deedes of Christ our Lord. All and euery of these things were done euen as they be aboue writteÌ„ and rehearsed in the yeare of our Lord poÌ„tificall office month day place aforesayd at supper time of the day aforenamed theÌ„ and there being present the worshipful and discrete men sir Walter Ramsbury chiefe chaÌ„ter of the sayde Cathedrall Church of Hereforde Roger Hoore Chanon of the same Church Walter Wall Chaplain of the said church of Hereford being a vicar of the Choral certaine other worthy witnesses of credit that were specially called and desired to the premisses Ex Regist. Herford And I Richard Lee whelar clerke of Worcester being a publike notarye by the authoritie Apostolike was personally present at all and singuler the premisses whilest that as is before rehersed they were done and a doing in the yere of our lord 1391. pontisical office month day place the houre aforesaid I did see write and heare all and singuler those things thus to bee done and haue reduced theÌ„ into this publike maner and forme being desired truely to restifie the premisses haue sealed the sayde instrument made hereupon with mine accustomed scale and name In the name of God Amen Be it plainly knoweÌ„ to all persons by this present publike instrumeÌ„t that in the yere from the incarnation of the lord after the course and coâ—â—pâ—â—tation of the church of England 1391. the indiction fifteene in the 3. yere of the pontifical office of the most holy father in Christ and our Lord Lord Boniface Pope by the prouydeÌ„ce of God the 9. in the 19. day of the month of Ianuary Walter Brute layman of Hereford dioces personally appearing before the reuereÌ„d father in Christ and Lord. Lord Iohn by gods grace B. of Herford in the presence of me being a publike notarie one of the witnesses vnder written did say hold publish affirme the coÌ„clusioÌ„s hereafter written the is to say yâ— christen people are not bouÌ„d to pay tithes neither by the law of Moses nor by the law of Christ. Item that it is not lawful for Christians for any cause in any case to sweare by the creator neither by the creature Item he confesseth openly and of his owne accord that within the same month of Ianuary he did eate drink and communicate with William Swinderby not being ignorant of the sentence of the said reuerend father whereby the same William Swinderby was pronounced an heretique schismatique and a false seducer of the common people Which conclusions the same reuerend father caused to bee writteÌ„ and in writing to be deliuered to the same Walter Which when he had seene and red he sayd also that he did maintaine and iustifie them according to the lawes aforesayd These thinges were done in the chamber oâ— the sayd bishop of Herford at his manor of Whitborne of the sayde dioces of Hereford then being there present the same Byshop abouesaid M. Reynold of Wolsten Canon of Hereford sir Phillip Dileske parson of the parish church of Blamurin Thomas Guldefeld parson of the Church of Englisbyknore Iohn Cresset parson of the church of Whytborne and Thomas Wallewayne housholde seruant for witnesses specially called and desired to the premisses of the dioces of Hereford and S. Asse And I Benedict Come clerke of the dioces of S. Asse publike notary by the Apostolike authoritie of the dioces of S. Asse was personally present together with the witnes before named at all and singuler these and other thinges here premised whilest they were so done and a doing did see heare write those things so to be done as is before mencioned and did write the same and reduce them into this publike forme with my wonted accustomed seale and name haue sealed it being desired and required truly to testifie the premisses At the last the aforesaid Walter Brute did present and cause to be presented to vs at diuers places and times assigned by vs to the same Walter to aunswere to yâ— former conclusions and articles diuers scroules of paper writteÌ„ with his owne proper hand for his aunswers to the same Articles and conclusions aboue written he partly appearing by his owne selfe before vs sitting in our iudgement seat and partly by his messengers specially appoynted to that purpose of which scroules the tenors do follow in order worde by worde and be on this maner In the name of the father and of the sonne and the holy ghost Amen I Walter Brute sinner layman husbaÌ„dmaÌ„ a Christian hauing mine ofspring of the Brittons both by my father mothers side of the Britons haue ben accused to the B. of Hereford that I did erre in many matters concerning the catholike Christen fayth by whoÌ„ I am required yâ— I should write an aunswere in Latin to all those matters whose desire I wil satisfie to my power protesting first of al before God before al the world the like as it is not my mind through Gods grace to refuse the knoweÌ„ truth for any reward greater or smaller yea be it neuer so bigge nor yet for the feare of any temporal punishment eueÌ„ so it is not my mind to maintain any erroneous doctrine for any coÌ„modities sake And if any maÌ„ of what state sect or condition so euer he be wil shew me that I erre in my writings or sayings by the authoritie of the sacred scripture or by probable reason grounded in the sacred scripture I wil humbly and gladly receiue his information But as for the bare wordes of any teacher Christ onely excepted I wil not simply beleue except hee shal be able to stablish theÌ„ by the truth of experience or of the Scripture for because that in the holy Apostles elected by Christ there hath beue fouÌ„d errour by the testimony of the holy scripture because that Paule himselfe doth coÌ„fesse that he rebuked Peter for that he was worthy to be rebuked Galat. the 2. Chapiter There hath ben errors fouÌ„d in the holy doctors that haue ben before vs as they themselues confesse of them selues And oftentimes it falleth out that there is error founde in the teachers in our age who are of contrary opinions among themselues and sâ—me of them do sometimes determine mine one thing for truth and others do condemne the selfe same thing to be heresye or error Which protestation premised I wil here place 1. suppositions or cases for a grouÌ„d and a foundatioÌ„ of all things that I shall say out of which I would gather two probable conclusions stablished vpoÌ„ the same and vpon the sacred Scripture By which coÌ„clusions when as
written in Deuteronomium If there shall arise a Prophet amongest you or one that shall say hee hath seene a dreame and shall foretell a signe and a wonder if that shall come to passe that he hath spoken and he shall say vnto thee Let vs go and follow straunge Goddes whom thou knowest not and let vs serue them thou shalt not harken vnto the wordes of that Prophet or dreamer for the Lord your God tempteth you to make it known whether ye loue him or no with all your hart and with all your soule In Ieremy the 12. chap. Are not my wordes euen lyke fire sayth the Lord and like an hammer that breaketh the stone Therfore behold I wil come against the Prophets whiche haue dreamed a lye sayth the Lorde whiche haue shewed those things and haue seduced the people through theyr lies and their miracles when as I sent theÌ„ not neyther commanded them which haue brought no profit vnto this people sayth the Lord. In Marke the 13. chapter sayth Christ For there shall arise false Christes and false Prophetes and shall shewe great signes and wonders to deceiue if it were possible euen the very elect Paule in hys second Epistle to the Corinthians the xi chap. Suche false Apostles are deceitfull workers transforming themselues into the Apostles of Christ and no maruayle For euen Sathan transformeth himselfe into an angell of light therefore it is no great thing though his ministers transforme themselues aâ— though they were the ministers of righteousnes whose end shal be according to their works In the Apocalips the 13. chap. Iohn saw a beast ascending vp out of the earth and it had two hornes like a lamb but he spake like the Dragon and he did all that the first beast could do before him and he caused the earth and the inhabitantes therof to worship the first beast whose deadly wound was healed and did great wonders so that he made fire come downe from heauen on the earth in the sight of men and deceiued theÌ„ that dwell on the earth by meanes of the signes which were permitted to him to do in the sight of the beast By these thinges it is most manifest and playne that in miracles this manifold errour oftentimes happeneth thorough the working of the deuill to deceiue the people wtal Wherfore we ought not for the working of miracles to depart from the commaundements of God I woulde to God that they which put confidence in miracles would geue heed vnto the word of Christ in the 7. chap. of Math. thus speaking Many shall say vnto me in that day Lord Lord haue we not in thy name prophecied and in thy name cast out deuils and in thy name done many great workes c. I wil professe vnto them I neuer knew you depart from me all ye which worke inquitie By this saying it is most manifest that the seruauntes of Christ are not discerned by the working of miracles but by the working of vertues departing from iniquitie and obeying the coÌ„maundements of God Wherfore it is woÌ„derful that any in this life dare presume to preuent the day of the iudgement of God to iudge by meanes of miracles that some are Saints whom men ought to worship whoÌ„ peraduenture God will in the last iudgement condemne saying depart from me all ye which worke iniquitie If any man could here on earth iudge sinners to be condemned then if this iudgement were certayne Christ shoulde not iudge the 2. tyme and what soeuer such iudges bynde in earth the same ought to be bound in heauen But if such a iudgement be vncertayne then it is perillous and full of deceit when as by it men on earth may in steede of saintes worship suche as are damned with the fellowship of the deuils and in prayer require their ayde who euen like as the deuils their companions are more ready and more of might to euill then to good more to hurt then to profite I wonder they marke not what Christ sayd when his kinswoman came vnto him desiring and requiring something of him and saying Commaund that these my two sonnes may sit one vpon thy right hand and the other vpon thy left hand in thy kingdome But Iesus aunswering sayd Ye know not what ye aske can ye drinke of the cup whiche I shall drink of they sayd vnto him we cna He sayd vnto them Of my cupp in deede ye shall drinke but to sit at my right hand or at my left it is not mine to geue but vnto whom it is prepared for of my father Christ being equall vnto the father according to his God head exceeding all maner of men according to his manhode namely in goodnes and wisedome sayde to sit my right hande or at my left is not mine to geue but vnto whome it is prepared of my father If it were none of his to geue to sit at the right hand or at the left c. How then is it in the power of anye sinnefull man to geue vnto any man a seate eyther on the right hand or on the left in the kingdome of God whiche sinnefull man knoweth not whether suche haue anye seate prepared for theÌ„ of the father in his kingdome They much extoll themselues which exercise this iudicial power in geuing iudgement that there are some sayntes which ought to be honoured of men by reason of the euidency of dreames or of deceitfull miracles of which men they are ignoraunt whether God in hys iudgement will condemne them or not together with the deuils for euer to be tormented Let them beware for the vnfallible truth sayth that euery one that exalteth himselfe shall be brought low By these thinges is gathered that the warres of Christians are not lawfull for that by the doctrine and life of Christ they are prohibited by reason of the euidency of the deceitfull miracles of those whiche haue made warres amongest the Christians as well agaynst the Christians as also agaynst the infidels Because Christ could not erre in his doctrine for as much as he was God And forasmuch as heauen and earth shall passe awaye but the wordes of Christ shall not passe away He therefore whiche establisheth his lawes allowing warres and the slaughter of meÌ„ in the warre as well of Christians as of Infidels doth he not insâ—â—ie those thinges which are contrary vnto the gospell law of Christ Therefore in this he is against christ and therfore Antichrist seducing the people making men beleeue that to be lawfull meritorious 〈◊〉 them which is expressedly prohibited by Christ. ¶ And thus much concerning the first parte touching peace and warre wherin he declareth Christ and the pope to be contrary that is the one to be geuen al to peace the other all to warre and so to proue in conclusion the Pope to be Antichrist Where in the meane time thou must vnderstand gentle reader his meaning rightly not that hee so thinketh no kind
the obedience of Christs true vicare yet peraduentuâ—e if euery man were left to his owne libertie he would doubt of the preferring of your dignity or that is worse woulde vtterly refuse it by such doubtfull euidence alleaged on both sides and thys is the subtil craft of the croked Serpent that is to say vnder the pretense of vnitie to procure schismes as the spider of a wholesome flower gathers poyson and Iudas lerned of peace to make warre Wherefore it is liuely beleeued of wise men that except this pestilent schisme be withstand by and by the keyes of the Churche will be despised and they shall binde the consciences but of a few and when either none dare be bolde to correct this fault or to reforme things contrary to Gods lawe so by this meanes at length temporall Lordes will take away the liberties of the Church and peraduenture the Romanes will come and take away their place people and landes they wil spoile their possessions and bring the men of the Churche into bondage and they shall be contemned reuiled and despised because the obedience of the people and deuotions towardes them will almoste bee taken away when the greater part of the Church left to their owne libertye shall waxe prouder than they be wont leauing a wicked example to them that doe see it For when they see the Prelates studie more for couetousnesse than they were wont to pursse vp money to oppresse the subiectes in their punishings to seeke for gaine to confounde lawes to stirre vp strife to suppresse truth to vexe poore subiects with wrong corrections in meat and drinke intemperate in feastings past shame what maruell is it if the people despise them as the foulest forsakers of Gods lawe but all these things doe folowe if the Church shoulde be left long in this doubtfulnesse of a schisme and than shoulde that olde sâ—ying be verified in those dayes there was no king in Israel but euery one did that that seemed right and straighte to himselfe Micheas did see the people of the Lord scattered in the mountaines as they had bene shepe without a shephearde for when the shepheard is smitten the sheepe of the flocke shal be scattered the great stroke of the shepheard is the minishing of his iurisdiction by which the subiects are drawen from his obedience When Iason had the office of the highest Priest hee chaÌ„ged the ordinance of God and brought in the customes of the heathen the priests leauing the seruice of the holy altar applying themselues to wrasting other exercises of the Grecians despising those things that beloÌ„ged to the priests did labor with all their might to learne suche thinges of the Grecians and by that meanes the place people and holy oynting of Priestes whych in time past were hadde in greate reuerence of kynges were troden vnder foote of all men and robbed by the kinges power and was prophaned by thrusting in for money Therefore let the hyghest vicare of Christe looke vnto this with a diligent eye and let hym be the follower of him by whom he hath gotten authoritie aboue others If you mark well most holy father you shal find that Christ rebuked sharpely two brethren coueting the fease of honour hee taught them not to play the Lordes ouer the people but the more grace they were preueÌ„ted with to be so much more humble then other and more lowly to serue their brethren To hym that asked hys coate to geue the cloake to him that smote him on the one cheeke to tourne the other to him For the sheepe that are geuen to hys keeping hee must forsake all earthly thyngs and to shedde his owne bloud yea and if neede required to die These things I say be those that adorne the highest Byshop if they be in him not purple not hys white horse nor his Imperiall crowne because hee among all men is most bounde to all the sheepe of Christ. For the feare of GOD therefore and for the loue of the flocke which yee guide consider these things diligently and doe them wisely and suffer vs no longer to wauer betwixte two although not for your owne cause to whom peraduenture the fulnes of your owne power is knowen yet in pitying our weakenes if thou be he tell vs openly and shew thy self to the world that al we may follow one Be not to vs a bloudy bishop least by your occasion mans bloud be shed least hel swalow such a nomber of soules least the name of Christ be euill spoken of by Infidels thorough suche a worthy personage But peraduenture yee will say for our righteousnes it is manifest inough and we will not put it to other mens disputations If this bald aunswer should be admitted the schisme should continue still seeing neither part is willing to agree to the other and where the world is as it were equally deuided betwixt them neither part can be compelled to geue place to the other without much bloudshed The incarnation of Christ and his resurrection was well inough knowen to himselfe and his disciples yet hee asked of his father to be made knowen to the world Hee made also the Gospel to be wrytten and the doctrine of the Apostles sent his Apostles into all the world to do the office of preaching that the same thing might be knowen to all men The foresayde reason is the subtelty of Mahomet the which knowing himselfe guilty of his sect vtterly forbad disputations If ye haue so ful trust of your righteousnesse put it to the examination of worthy persones in a generall councel to the which it beloÌ„geth by right to define such doubts or els commit it vnto able persons and geue them ful power to determine all things concerning that matter or at the lest by forsaking the office on both parties leaue the Churche of God free speedily to prouide for a new shepheard We finde kings haue forsaken their temporal kingdomes vpon onely respect of deuotion and haue taken the apparel of Monkes profession Therefore let Christes Vicar being a professour of most high holinesse be ashamed to continue in his seat of honor to the offence of all people and the preiudice and hurt of the Romish church and the deuotion of it and cutting away kingdomes from it But if you say it is not requisite that the cause of Goddes church should he called in controuersie and therefore we cannot so easily goe from it seeing our conscience gainesayeth it To the which we answer if it be the cause of God and the church let the general councel iudge of it but if it be a personal cause as almost all the world probably thinketh if ye were the follower of Christ ye would rather chose a temporall death then to suffer such a wauering I say not to the hurt of so many but the endles destruction of soules to the offence of the whole world and to an euerlasting shame of the Apostolical dignitie Did
interpreted ghostly For al those figures are called vertues and grace with which vertues men should please god praise hys name For S. Paul sayth al such things befell to them in figure Therfore sir I vnderstād that the letter of this psalme of Dauid and of such other Psalmes and sentences doth slay them that take thē now litterally This sentence as I vnderstand sir Christ approueth himself putting out y◠minstrels or that he would quicken the dead damsell ¶ And the Archb. said to me Lend losel is it not lefull to vs to haue Organes in the church for to worship there withall God And I sayd ye sir by mans ordinance But by the ordinance of God a good sermon to the peoples vnderstāding were mekil more pleasant to God ☞ And the Archb. said that Organes and good delectable songs quickned sharpened more mēs wits then should any sermon ¶ But I saide sir lusty men worldly louers delite and couet trauail to haue al their wittes quickned sharpened with diuers sensible solace But al the the faythful louers and followers of Christ haue al their delite to heare gods word and to vnderstand it truely and to worke therafter faithfully and continually For no doubt to dread to offēd God and to loue to please him in all things quickneth and sharpeneth all the wittes of Christs chosen people and ableth them so to grace that they ioy greatly to withdrawe their eares and al their wits and members frō al worldly delite and from all fleshly solace For S. Ierome as I thinke sayth No body may ioy with this world raigne with Christ. ☞ And the Archb. as if he had ben displeased with mine aunswer said to his clerks What gesse ye that this Idiot wyll speak there wher he hath no dread since he speaketh thus now here in my presence Wel wel by God thou shalt bee ordayned for And then he spake to me al angerly WHat saiest thou to this fourth point that is certified against thee preaching openly boldly in Shrewsbury that priests haue no title to tithes And I sayd Sir I named there no worde of tythes in my preaching But more then a month after that I was arested there in prison a man came to mee into the pryson asking me what I sayd of tythes And I sayd to him Sir in this towne are many clerkes and priests of which some are called religious mē though many of them be seculars Therefore aske ye of them this question And thys man sayd to me Syr our Prelates say that we also are obliged to pay our tithes of all thinges that renue to vs and that they are accursed that withdraw anye part wittingly fro them of their tythes And I sayd sir to that man as with my protestation I say now before you that I wonder that any priest dare say men to be accursed without the ground of Gods word And the man said Syr our priests say that they curse men thus by authoritie of Gods law And I said Sir I know not where this sentence of cursing is authorised now in the Bible And therefore syr I pray you that ye will aske the most cunning clerke of this town that yee may know wher this sentēce of cursing thē that tithe not is now writtē in gods law for if it were writtē there I wold right gladly be learned wher But shortly this mā would not go fro me to aske this questiō of an other body But required me there as I would aunswer before God if in this case that cursing of priests were lawfull approued of God And shortly herewith came to my mind the learning of S. Peter teaching priests specially to halowe the Lord Christ in their harts being euermore redy as farre as in them is to aunswer thorough faith and hope to thē that aske of them a reason And this lesson Peter teacheth men to vse with a meeke spirit with dread of the Lord. Wherefore sir I said to this man in this wise In the old law which ended not fully till the time that Christ rose vp againe from death to life God cōmanded tithes to be giuen to the Leuits for the great busines and daily trauaile that perteined to their office But priests because their trauel was mekil more easy light then was the office of the Leuits God ordeined y◠priests should take for their liuelode to do their office the tenth part of those tithes that were giuen to the Leuits But now I said in the new law neither Christ nor any of his apostles tooke tithes of the people nor cōmanded the people to pay tithes neither to Priests nor to deacons But Christ taught the people to do almes that is works of mercy to poore needie men of surplus that is superfluous of their temporall goods which they had more then them needed reasonably to their necessarie liueloode And thus I sayde not of tithes but of pure almes of the people Christ liued and his Apostles when they were so busy in preaching of the word of God to the people y◠they might not trauell otherwise for to get their liueloode But after Christes ascension and when the Apostles had receiued the holy Ghost they trauayled wyth their hands for to get their liuelode whē that they might thus do for busy preaching Therefore by example of himselfe S. Paule teacheth al the priestes of Chryst for to trauaile with their hand when for busy teaching of the people they might thus do And thus all these Priests whose priesthode God accepteth now or will accept or did in the Apostles time and after their discease wil do to the worlds end But as Cisterciensis telleth in the thousand yeare of our Lord Iesus Christ. 211. yeare one Pope the x. Gregory ordeined new tithes first to be geuen to priestes now in the new law But Saint Paule in his tyme whose trace or example all Priestes of God enforce them to follow seing the couetousnes that was among the people desiring to destroy the soule sinne through the grace of God true vertuous liuing and example of himselfe wrote taught all priestes for to follow him as he followed Christ pacyently willingly and gladly in hygh pouerty Wherefore Paule sayth thus The Lord hath ordeyned that they that preach the Gospell shall lyue of the Gospel But we saith Paul that couet and busye vs to be faythfull followers of Christ vse not this power For lo as Paul witnesseth afterward when he was full poore and needy preaching among the people he was not chargeous vnto them but wyth hys handes he trauayled not onely to get his owne lyuing but also the lyuing of other poore and needye creatures And since the people was neuer so couetous nor so auarous I gesse as they are nowe It were good counsell that al priests toke hede to this heauenly learning of Paul following him herein wilful pouerty nothyng chargyng the
and graunts to that I say that this safeconduct stood not only vpon the Emperour but also vpon the consent of the Pope himselfe vide infr page And admit that to be true that the councell had power to make this decree to breake promise wyth hereticks yet this can not be denied but that Iohn Hus was condemned and iudged before that decree in the xix Session was made Finally when Cope hath prooued by what scripture the councels haue power to defeat the authoritie of their Emperours in such secular causes touching safeconductes and outward safetie then will I answere him more fully heerein But to the purpose againe of the story Iohn Hus seeing so many faire promises and the assurance which the Emperour had geuen vnto him sent answere vnto the Emperour that he would come vnto the Councell But before hee departed out of the Realme of Boheme and specially out of the towne of Prage he did write certaine billes long inough afore as well in Latine as in the Bohemian language and Almaine and caused them to be set and fastened vpon the gates of the Cathedrall Churches and parish Churches Cloysters and Abbayes signifieng vnto them all that he would go to the generall Councell at Constance wherof if any man haue any suspition of his doctrine that he should declare it before the Lord Conrade or Bishop of Prage or if he had rather at the generall Councell for there he would render and giue vp vnto euery one and before them all an accompt and reason of his fayth The example of his letters and intimations set vp were these the copie where of here followeth ¶ The Letters of Iohn Hus set vp in common places of the Citie of Prage MAister Iohn Hus Bacheler of Diuinitie will appeare before the most reuerend father the Lord Conrade Archbyshop of Prage and Legate of the Apostolicke seate in the next conuocation of all the Prelates and Cleargy of the kyngdome of Boheme being ready alwayes to satisfie all men which shall require him to giue a reason of hys fayth and hope that he holdeth And to heare and see all such as will lay vnto his charge either any stubburnes of errour or heresie that they should write in their names there as is required both by Gods law and mans And if so be that they could not lawfully prooue any stubbornes of errour or heresie against him that then they should suffer the like punishmentes that he should haue had vnto whome altogether he will aunswer at the next generall Councell at Constance before the Archbyshop and the Prelates and according to the decrees and Canons of the holy Fathers shew foorth his innocencie in the name of Christ. Dated the Sonday next after the feast of Sainct Bartholomew ¶ The Intimations folowing were drawne out of the Bohemian tongue I Maister Iohn Husnerz do signifie vnto all men that I am ready to come and stand before the face of my Lorde the Archbishop and to aunswere to all things whereof I am falsely accused in the next conuocation of Bachelers and chefly to this point that in many places they doo report me an hereticke not hauing respect vnto iustice or to law neither yet to my merits or deserts Therefore since that you which do neuer cease to selaunder and backebite me with your words doo vnderstand and knowe these things come foorth openly before the face and presence of the Lord Archbyshop and with an open mouth declare and shew foorth what false doctrine or other things you haue heard me teach contrary to Catholicke fayth and if that I shall be found faultie in neuer so small a matter contrary or against the faith of Christ or in any false doctrine and that I do choose that or other things contrary to the faith of Christ then I will hold my peace and suffer punishment as an hereticke And if there be no man that will resist against me or accuse me in this point once againe I say vnto you that I am ready to appeare at Constance in the famous congregation to the end that I may stand in the company of the Diuines euen before the face of the Pope Therefore whosoeuer knoweth any false doctrine contrary to the faith of Christ in me let him come thether and shew it forth boldly if he haue any thing to lay against me and for my part I will not be slacke if I may vnderstand or knowe it to answere as well to small as great as touching the truth which I haue receiued of God and desire to be defended All you good men therefore which loue the truth say now whether by these my words I do thinke or go about any thing either contrary to the law of God or man If I be not admitted then to be heard be it knowne and manfest vnto all men that it hapneth not thorough my fault the same day This Epistle which followeth was set vpon the gates of the Kings Palace translated into Latin out of the Bohemian tongue VNto the Kings maiestie the Queene and to all such as are of his Councell and to all other Rulers and Magistrates which now are in the Kings Court I Iohn Hus doo signifie and publish that I haue vnderstand not by any vayne rumor or tale that there be letters brought from the Pope to the Kings Maiestie the contents whereof is this That the Kyngs Maiestie shoulde bring to passe that the heretickes which were now lately sprong vp in hys kyngdome and dominions should not take any firme or strong roote For so much as without any desert as I trust by Gods grace the fame or noise is sproong and blowne abroade it shall bee our part to foresee and take heed that neyther the Kyngs Maiestie neyther the noble Kyngdome of Boheme should bee driuen to beare or suffer anye reproche on slaunder for mee Wherefore now of late I haue sent my letters too and fro whych I haue with great labour and diligence caused to be openly set vp to thys intent that I myght thereby cause the Archbyshop to be carefull and diligent about the matter signifyeng openly that if there were any man in all Boheme which did knowe mee to be a follower of anye false or corrupt doctrine that he should professe hys name in the Archbyshop hys Court and there to shew foorth and declare what he thought And for asmuch as there would none be found or come foorth which would accuse me the Archbyshop commaunded me and my procurers to depart in peace Wherefore I require and desire the Kings Maiestie which is the defender of the truth also the Queene and theyr Counsellers and all other Rulers and Magistrates that they woud geue me a faithfull testimoniall of this matter For somuch as I haue oftentimes willed and attempted this and no man hath eyther accused mee or troubled mee I doo it moreouer to bee knowne vnto all Boheme and to all nations that I wil bee present euen at the
which were spoken of a litle before who euery mā for himselfe affirmed with an othe that which he had said Amongest whom Iohn Protyway parishe priest of S. Clemēts in Prage whē he should come to confirme his testimony added more that Iohn Hus should say that S. Gregory was but a rimer whē he did alleadge his athoritie against him Unto whō Iohn Hus answered that in this point they did him great iniury for somuch as he alwaies esteemed and reputed S. Gregory for a most holy doctor of the Church These contentions and disputations being somewhat appeased the Cardinall of Florence turned himselfe toward Iohn Hus said Maister you know well inough that it is written that in the mouth of two or three witnesses all witnes is firme and stable and heere you see nowe almost 20. witnesses against you men of authority worthy of credite amongst the whych some haue hearde you teach these things themselues the other by report common brute or voice do testify of your doctrine and altogether generally bring firme reasons proofes of theyr witnesse vnto the which wee are forced constrained to geue credite and for my part I see not howe you can maintaine defend your cause against so many notable wel learned men Unto whom Iohn Hus answered in this maner I take God and my conscience to witnes that I neuer taught any thing neither was it euer in my minde or fantasie to teach in such sort or maner as these men here haue not feared to witnesse against me that which they neuer hearde And albeit they were as many more in nūber as they are for all that I do much more esteme yea and wtout comparison regard the witnes of my Lord God before the wytnes and iudgement of al mine aduersaries vpon whom I do in no poynt stay my selfe Then sayde the Cardinall againe vnto him it is not lawfull for vs to iudge according to your conscience for we can not chuse but that wee must nedes stay our selues vpon the firme euident witnes of these men heere For it is not for any displeasure or hatred that these men do witnes thys against you as you doe alleadge for they alleadge and bring foorth suche reasons of their witnesse that there is no man that can perceyue any hatred in them or that we can in any case be in dout thereof And as touching M. Steuen Paletz whereas you say you do suspect him that he hath craftly deceitfully drawen out certaine poyntes or articles out of your books for to betray them afterward It semeth that in this point you do hym great wrong for in myne aduise he hath vsed and shewed a great fidelitie and amitie towarde you in that he hathe alleuiated and moderated many of your articles much more then they are in your owne bookes I vnderstand also that you haue like opinion of diuers other notable men and specially you haue sayd that you do suspect M. Chauncellour of Paris then whome there is no more excellent and Christian man in all the whole world Then was there read a certayne article of accusation in the which it was alledged that Iohn Hus had taught obstinately defended certayne erroneous Articles of Wicliffes in Boheme Whereunto Hus answered that he neuer taught any erroures of Iohn Wickliffes or of anye other mans Wherefore if it be so that Wickliffe haue sowed any errours in England let the English men look to the themselues But to confirme theyr article there was alleaged that Iohn Husse did withstande the condemnation of Wickliffes articles the which was first condemned at Rome afterward also whē the Archb. Swinco with other learned men held a conuocation at Prage for the same matter when as they should haue bene there condemned for this cause that none of them were agreeing to the Catholicke faith or doctrine but were either hereticall erroneous or offensiue he aunswered that he durst not agree thereunto for offending hys conscience and specially for these Articles that Siluester the pope and Cōstantine dyd erre in bestowing those gret gifts rewards vpō the church Also that the pope or Priest being in mortall sinne can not consecrate nor baptise This article said he I haue thus determined as if I should say that he doth vnworthely consecrate or Baptise when as he is in deadly sinne and that he is an vnworthy minister of the Sacramentes of God Here his accusers with their witnesses were earnest and instant that the article of Wickliffe was written by the very same wordes in the treatise which Iohn Husse made agaynst Stephen Paletz Uerely said Iohn Husse I feare not to submit my selfe euen vnder the daunger of death if you shall not find it so as I haue sayd When the book was brought forth they founde it written as Iohn Husse had sayd He added also moreouer that he durst not agree vnto them which had condemned Wickliffes articles for this Article the tenthes were pure almes Here the Cardinal of Florence obiected vnto him this argument as touching the almes it is required that it shold be geuē freely without bond or duety But tenthes are not geuen freely without bond or duety therefore are they no almes Iohn Hus denying the Maior of this Sillogismus brought this reason agaynst him For somuch as rich men are bounden vnder the payne of eternall damnation vnto the fulfilling of the 6. works of mercy which Christ repeteth in the 25. chap. of Mathew and these workes are pure almes Ergo almes is also geuen by bond duety Then an Archbishop of Englād stepping vp sayd if we all be boūd vnto those 6. workes of mercy it doth followe that poore men which haue nothing at al to geue should be damned I answere sayd Husse vnto your antecedent that I spake distinctly of rich men and of those which had where withall to doe those workes they I say were bound to geue almes vnder payne of damnation He answered moreouer vnto the Minor of the first argument that tenthes were at first geuen freely and afterward made a bond and duetie And when as he woulde haue declared it more at large he could not be suffered He declared also diuers other causes why he coulde not with safe conscience consent vnto the condemnatiō of Wickliffes articles But how soeuer the matter went he did affirme say that he did neuer obstinately confirme any Articles of Wickleffes but only that he did not alow and consent that Wickliffes Articles should be condemned before that sufficient reasons were alleadged out of the holy Scripture for theyr condemnation of the same minde saith Iohn Hus are a great many other Doctors and maysters of the Uniuersitie of Prage For when as Swinco the archbishop commanded all Wickliffes bookes to be gathered together in the whole City of Prage and to be brought vnto him I my self brought also certayn books of Wickliffes which I
one of them as S. Ambrose Hierom Augustin do affirme and likewise others For the teaching hereof by a playne example I described as it were a certayne triangle forme or figure the which I cald the shield of fayth Therfore vtterly to exclude and take away the erroneous and wicked vnderstanding therof the which peraduē tture some men may gather thereby I do say affirme declare that I neuer made the sayd figure neither named it the shield of faith to that intent or purpose that I woulde extoll or preferre the opinion of vniuersalities aboue or before the contrary opinion in such sort as though that were the shield of faith that without the affirmation therof the Catholicke faith coulde not be defended or maintained when as I my selfe would not obstinately sticke thereunto But this I said because I had put example in the description of the Triangle or form that one diuine essence consisted in three subiectes or persons in themselues distinct that is to saye the father the sonne and the holy Ghost The article of the which Trinitie is the chiefe shield of fayth and foundation of the Catholicke truth Furthermore that it may be euident vnto all mē what the causes were for the whiche I was reputed thought to stick to and fauour some time I. Hus. I signifie vnto all men by these presentes that when as I heard him oftentimes both in his sermons and also in the schooles I beleleued that he was a very good man neither that he dyd in any poynt gaynsay the traditions of our holy mother the Church or holy doctors in somuch as when I was lately in this Citty and the articles which I affirmed were shewed vnto me whiche were also condemned by the sacred Councell at the first sight of them I did not beleeue that they were hys at the least not in that forme But when as I had further vnderstood by certayn famous Doctours maysters of Diuinitie that they were hys articles required for my further information and satisfaction to haue the bookes of hys own hand writing shewed vnto me wherin it was sayd those articles were contayned The which books when they were shewed vnto me written with his owne hand which I did know as well as mine owne I found all and euery one of those articles therein written in like forme as they are condemned Wherfore I do worthely iudge and thinke him and his doctrine with his adherents to be condemned and reproued by this sacred coūcell as hereticall and without reason Al which the premisses with a pure minde and conscience I do heare pronounce speake being now fully and sufficiently informed of the foresaid sentences and iudgementes geuen by the sacred councell agaynst the doctrines of the sayd Iohn Wickleffe and Iohn Hus and agaynst their own persons vnto the which iudgement as a deuout Catholike in all thinges I doe most humbly consent and agree Also I the foresayd Hierom which before the reuerend fathers the Lordes Cardinals and reuerend Lordes Prelates and Doctours and other worshipful persons of this sacred Councell in this same place did heretofore frely and willingly declare and expound myne intent and purpose amongest other thinges speaking of the Churche did deuide the same into three partes And as I did perceaue afterward it was vnderstanded by some the I would affirme that in the triumphant Church there was fayth Whereas I do firmly beleue that there is the blessed sight and beholding of God excluding all darke vnderstanding knowledge And now also I do say affirm declare that it was neuer my intent and purpose to proue that there sholde be fayth speaking of fayth as fayth is commonly defined but knowledge farre exceeding fayth And generally whatsoeuer I sayd eyther there or at any time before I do referre and most humbly submit my selfe vnto the determination of this sacred Councell of Constance Moreouer I do sweare both by the holy Trinitie and also by the most holy Gospell that I will for euermore remayne and perseuere without all doubt in the truth of the Catholicke Churche And all such as by their doctrine and teaching shall impugne this fayth I iudge them worthy together with their doctrines of eternall curse And if I my selfe at any time which God forbid I should doe presume to preach or teach contrary thereunto I will submit my self vnto the seueritie of the Canons and be bound vnto eternall payn and punishment Wherupon I do deliuer vp this my cōfession and tenour of my profession willingly before this sacred generall councell and haue subscribed and written all these thinges with myne owne hand AFter all this they caused hym to be caryed agayn vnto the same prison but not so straightly chayned bound as he was before notwithstanding kept euery day wyth souldiors and armed men And when as afterward his enemies which were appoynted agaynst him as Michaell de causis wicked Palletz with other their companions in these affayres vnderstood knew by the words talke of M. Hierome and by other certayn tokens that he made the same abiuration recantation not of a sincere pure minde but onely to the intent thereby to scape their hands they together with certayne Friers of Prage of the order of Carmelites then comming in put vp new accusations agaynst the sayd M. Hierome and drew the same into Articles being very instant and earnest that he shoulde answere thereunto And forsomuch as his iudges certaine Cardinals as the Cardinall of Cambray the Cardinal de Vrsinis the Cardinall of Aquilegia and of Florence considering the malice of the enemies of M. Hierome dyd see the great iniurie that was done vnto him they laboured before the whole Councell for hys deliuery It happened vpon a certayn day as they were labouring in the Councell for the deliuery of the sayd M. Hierome that the Germaynes and Bohemians his enemies with al force and power resisted against it crying out that he should in no case be dismissed Then start vp one called Doctor Naso which said vnto the Cardinalles we maruaile much of you most reuerend fathers that your reuerences will make intercession for such a wicked hereticke for whose sake we in Boheme with the whole clergy haue suffered much trouble mischiefe and peraduenture your fatherhoodes shall suffer and I greatly feare least that you haue receiued some rewardes eyther of the king of Boheme or of these heretickes When as the Cardinalles were thus rebuked they discharged themselues of mayster Hieromes cause and matter Then his enemies aforesaid obtayned to haue other iudges appointed as the Patriarcke of Constantinople a Germayne doctour forsomuch as they did knowe that the Patriarch was a greeuous enemy vnto M. Hierome because he being before appoynted iudge by the Councell had condemned Iohn Hus vnto death But M. Hierome would not aunswere them in prison requiring to haue open audience because he woulde there finally
but rude in processe of tyme was set forward by inuentiue wittes adding more and more to the perfection thereof In the number of whome Iohn Mentell Iohn Prus Adolphus Ruschius were great helpers Ulrirus â—anâ— in latine called Gallus first brought it to Rome Whereof the Epigram was made Anser Tarpeij custos vigilando quòd alis Constreperes Gallus decidit vltor adest Vlricus Gallus nequem poscantur in vsum Edocuit pennis nil opus esse tuis Notwithstanding what man soeuer was the instrument without all doubt God himselfe was the ordayner and disposer thereof no otherwise then be was of the gifte of congues and that for a singuler purpose And well may this gift oâ— printing be resembled to the gift of tongues for like as God then spake with many tongues and yet all that would not turne the Iewes so now when the holy ghost speaketh to the aduersaries in innumerable sorts of bookes yet they will not be conuerted nor turne to the Gospell Now to consider to what ende and purpose the Lorde hath geuen this gift of Printing to the earth and to what great vtility and necessity it serueth it is not hard to iudge who so wisely perpendeth both the time of the sending the sequele which therof ensueth And first touching the time of this faculty geuen to the vse of man this is to be marked that when as the Byshop of Rome with all the whole ful consent of the Cardinals Patriarches Archbishops byshops Abbots Priours Lawyers Doctors Prouostes Deanes Archdeacons assembled together in the councell of Constance had condemned poore Iohn Hus Hierom of Prage to death for heresie notwithstanding they were no heretickes and after they had subdued the Bohemians and all the whole world vnder the supreme authority of the Romish sea and had made all ChristeÌ„ people abedienciaries vassals vnto the same hauing as one would say all the worlde at theyr will so that the matter now was past not only the power of al men but the hope also of any man to be recouered In this very time so daungerous and desperate where mans power could do no more there the blessed wisedome omnipotent power of the Lord began to work for his church not with sword and tergate to subdue his exalted aduersary but with Printing writing and reading to conuince darkenes by light errour by truth ignorance by learning So that by this meanes of printing the secret operatioÌ„ of God hath heaped vpon that proud kingdome a double coÌ„fusion For where as the byshop of Rome had burned I. Hus before and Hierome of Prage who neither denyed his transubstantiation nor hys supremacie nor yet hys Popishe Masse but sayd Masse and heard masse themselues neither spake agaynst his purgatory nor anye other great matter of his popishe doctrine but onely exclaymed agaynst his excessiue and pompous pride hys vnchristian or rather Antichristian abhomination of life thus while he could not abide his wickednes onely of life to be touched but made it heresie or at least matter of death what soeuer was spoken agaynst hys detestable conuersation and maners God of hys secret iudgement seing tyme to helpe his Church hath found a way by this facultie of Printing not onely to confound his life and conuersation which before he could not abide to be touched but also to cast downe the foundatioÌ„ of his standing that is to examine confute and detect his doctrine laws and institutions most detestable in such sort that though his life were neuer so pure yet his doctrine standing as it doth no man is so blinde but may see that eyther the pope is Antichrist or els that Antichrist is neare cosine to the pope And al this doth and wil hereafter more and more appeare by Printing The reason whereof is this for that hereby tongues are knowne knowledge groweth iudgemeÌ„t increaseth books are dispersed the Scripture is seene the Doctours be read stories be opened times compared truth decerned falshod detected and with finger poynted and all as I sayd thorough the benefite of printing Wherfore I suppose that eyther the pope must abolish printing or he must seek a new world to raygne ouer for els as this world standeth printing doubtles will abolish hym But the pope and all hys Colledge of Cardinals must this vnderstaÌ„d that through the light of printing the worlde beginneth nowe to haue eyes to see and heades to iudge He cannot walke so inuisible in a net but he will be spyed And although thorough might he stopped the mouth of Iohn Hus before and of Hierome that they might not preache thinking to make his kingdome sure yet in stede of Iohn Hus other God hath opened the presse to preach whose voyce the Pope is neuer able to stop with all the puissance of his triple crown By this printing as by the gift of tongues and as by the singular organe of the holy Ghost the doctrine of the Gospell soundeth to all nations and countryes vnder heauen and what God reuealeth to one man is dispersed to many and what is knowne in one nation is opened to all The first and best were for the bishop of Rome by the benefite of printing to learne and know the trueth If he will not let him well vnderstand that printing is not set vp for naught To striue against the streame it auayleth not What the pope hath lost since printing and the presse began to preach let hym cast hys counters First when Erasmus wrote and Frobenius Printed what a blow ther by was geuen to all Fryers and monks in the world And who seeth not that the penne of Luther following after Erasmus and set forward by writing hath set the triple crown so awry on the popes head that it is like neuer to be set streight agayne Brieflye if there were no demonstration to leade yet by this one argument of printing the bishop of Rome might vnderstand the counsayl and purpose of the Lord to worke agaynst him hauing prouided such a way in earth that almost how many printing presses there be in the world so many blockhouses there be agaynst the high castle of S. Angell So that eyther the pope must abolishe knowledge and Printing or printing at length will roote him out For if a man wisely consider the holde and standing of the pope thus he may repute with himselfe that as nothing made the pope strong in time past but lacke of knowledge and ignoraunce of simple Christians so contrariwise now nothing doth debilitate and shake the high spire of his Papacie so much as reading preaching knowledge iudgement that is to say the fruit of printing Whereof some experience we see already and more is like the Lord before to follow For although through outward force and violeÌ„t cruelty tonges dare not spake yet the hartes of men dayly no doubt be instructed through this benefite of printing And though the pope both nowe by cruelty and
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 coÌ„trary 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 couÌ„tryes and prouinces and made their power large mighty both in Asia and Europa begaÌ„ to deuide theyr kingdoÌ„es 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 theÌ„selues And yet they also not so contented fell to such cruell hatred conteÌ„tion 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 geÌ„tlemen 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 inuasioÌ„s 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 â—rsiring 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 bâ—th 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 tyraÌ„ny 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 iudgemeÌ„ts 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 condeÌ„ned by the voyce of God many yeares agoe the â—â—stimonyes 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 seâ—ke 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
Decretal De transl Epis◠cap. Quanto Do you not see there manifestly expressed how not man but God alone seperateth that which the bishop of Rome doth dissolue and seperate Wherfore if those thinges that I do be sayd to be done not of man but of God What can you make me but God Agayne if Prelates of that churche be called and counted of Constantinus for Gods I then being aboue all prelates seeme by this reason to be aboue all Gods Wherefore no maruell if it bee in my power to chaunge time and times to alter abrogate lawes to dispense with all thinges yea with y◠preceptes of Christ For where Christ biddeth Peter put vp hys sword monished his Disciples not to vse any outward force in reuenging themselues Do not I Pope Nicholaus writing to the byshops of Fraunce exhort them to drawe out theyr materiall swordes in pursuing theyr enemies and recouering their possessions setting against the precepte of Christ the Prophet saying Dissolue colligationes impietatis c Item where Christ was present himselfe at the maryage in Cana Galilea do not I pope Martinus in my distinction inhibite the spiritual clergy to be present at mariage feastes and also to mary themselues Item where matrimony by Christ cannot be losed but onely for whore dome do not I pope Gregorius Iunior writing ad Bonifacium permitte the same to be broken for impotencie or infirmitie of body Item agaynst the expresse caution of the Gospell doth not Innocentius the 4. permitte vim vi repellere Likewise against the old testament I do dispēce in not geuing tythes Itē against that new testament in swearing and that in these 6. causes Pax fama fides reuerentia cautio damni Defectus veri poscunt sibi magna caueri Wherein two kindes of othes are to be noted Whereof some be promissoria some be assertoria c. Item in vowes and that ex toto voto where as other Prelates cannot dispense ex toto a voto I can deliuer ex toto a voto lyke God himself Itē in periury if I absolue my absolutiō standeth Where also note that in al swearing alwaies the authority of the superiour is excepted Moreouer where Christ biddeth to lend without hope of gain vp not I Pope Martinus geue dipensation for the same notwithstanding the Councell of Thuron enacted the contrary yet with two Bustes I disanulled that decrement What should I speake of murder making it no murder nor homicide to slay them that be excommunicate Likewise agaynst the law of nature Item against the Apostle Also agaynst the Canons of the Apostles I can and do despense For where they in theyr Canon commaund a Priest for fornication to be deposed I thorough the authoritie of Siluester do alter the rigour of that constitution considering the mindes and bodyes also of men now to be weaker then they were then Briefly agaynst the vniuersal state of that Church I haue dispensation scilicet quando status ecclesiae non decoloratur And for mariage in the second degree of consanguinitie and affinitie In collateralibus aequali linea that is betweene the brethrens children although not in aequali linea so that the vncle may not mary hys nice vnles for an vrgent and weighty cause As for all such contractes betwixt party and party where that matrimonie is not yet consummate by carnall copulation it is but a small matter for me to dispense withall In summa if ye lyst briefly to heare the whole number of all such cases as properly do apertayne to my Papall dispensation which come to the number of one and fifty poyntes that no man may meddle with all but onely I my selfe alone I will recite them first in Latin then in Englishe as they be set forth in my Canonicall Doctours Casus Papales 51. apud Fratrem Aste sanum siue de Ast. Doctorem solemnem in summa confessionis Item apud Hostiensem De offic legat reperti his versibus comprehensi SI sit Catholicus Papam non iudicat vllus Erigit subdit Cathedras Diuidit vnit Mutat vota crucis i. votam terrae sanctae Restituit i. degradatos Eximit i. episcopos alios Ad se Maiores causae referuntur Legitimatque Promouet i. insufficientes Appellare vetat i. intrantes religionem Prohibet profiteri Deponit transsert suppletque i. defectum regi vacante regno Renunciat illi Praeful Symonia Iuramentum Excommunicatio á Papa facta exemptus Simon Iurans Anathema Vel proprium vel legati vel lex vtriusque tam Papa quam legati Tum neque participans i. soluitur papa Etsi quam sponte salutat Quem Canon damnat sibi soli quando reseruat Soluitur a Papa nec non quem regula damnat qui irrelugaritatem incurrit Addas suspensum Causam scilicet addas cum fertur ad ipsum Rescriptum i. addas fidei dubium i. pluralitatem beneficiorum Confert bona plura Irritat infectum Legem condit generalem Approbat imperium i. imperatorem firmat deponit vngit Consilium generale facit Sacrat quoque canonizat Sanctos Ens non esse facit de aliquo facit nihil non ens fore de nihilo aliquid Pallia semper Portat Concedit Legi non subiacet vlli Appellatur ad hunc medio sine i. immediate Iudiciumque Est pro lege suum de monacho non monachum facit Monachum reuocat renuentem Maius adulterio soluit generaliter i. incestum c. Arctat Et laxat quicquid sponsis nocet i. impedimentum matrimoniale Ordinat extra Tempora dando sacrum i. extra 4. tempora Promotum promouet idem Ordinat atque die qua consecratur ipse Viuentisque i. sacerdotium confert nondum vacans locum concedit Iureque priuat In signit in signia Episcopalia concedit Laico sacro donat i. decimis eximit Chrisma ministro i. praesbytero concedit infantes vngere Summa sede sedet plenusque vicarius extat Si sit Catholicus Papam non iudicat vllus Cases Papale to the number of one and fiftie wherin the Pope hath power onely to dispense and none els besides except by speciall licence from hym FIrst the determination of doubts and questions belōging to faith Translation of a bishop electe or confirmed Likewise of Abbots exempted Deposition of Bishops The taking of resignation of Bishops Exemptions of Bishops not to be vnder Archbyshops Restitution of such as be deposed from theyr order The iudiciall definition or interpretation of his owne priueledges Chaunging of Byshoprickes or dimission of Couentes c. New correction of Bishops seates or institutiō of new Religions Subiection or diuision of one Byshopricke vnder an other Dispensation for vowing to go to the holy land Dispensation for the vow of chastitie or of Religion or of holy
hys owne promises Saluation standeth sure and certayne by Gods promise The place of S. Paule Rom. 4. expounded The 4. inconuenience The 4. principle aboue recited broken Ex Lindano in Epitome doctrinae Euangelicae The first errour of the Papistes touching good workes Hosius in 2. tom confessionis Cap. 1. The second errour of the Papistes in the doctrine of good workes Fayth the roote and cause of good workes Workes are not to be called good but by reason of fayth The office of fayth to iustifie The effect of fayth to bring forth good workes Fides per dilectioneÌ„ operans Gal. 5. The 3. errour of the Papistes touching the end of the law good works The end of the law and good workes peruerted Thom. Aquinas Hosius in 2. tom conses Cap. 1. The diuers opinions of their Catholicke Papistes how faith iustifieth The Popes doctrine agaynst the principles of Scripture The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law Agaynst the pâ—inciples of Scripture Precepteâ— and Counsayles Workes of supererogation Mens traditions preferred before the workes of Gods law Agaynst the principle of Scripture Erroneous doctrine of the latter Church of Rome concerning 〈◊〉 Original sinne 〈◊〉 it is Fomes peccati Concupiscentia Original sinne â—â—â—nuated False doctrine of the latter Church of Rome touching penaunce Contrition Confession Satisfaction True doctrine of repentaunce by the scripture Partes of repentance 1. Contrition 2. Fayth 3. New obedience The blinde ignoraunce of the popes Church in not distincting the law from the Gospel A Babilonicall confusion in the Popes doctrine What difference the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law Papistes deuide the law into the law of nature the law of Moses and the lawe of Christ. The Popes Churche blinde in the office of Christ. The time of the law and time of the Gospell distincted Malediction of the law ceaseth in Christ. The vse of the law remayneth Christ and the law can not raygne together Ephes. 4. The power of the law is for a time The power of Christ is eternall Rom. 8. Colos. 2. The malediction of the law geueth place to Christ. The curse of the law is crucified and shall neuer rise agayne Rom. 7. Rom. 6. To be vnder the law and vnder grace expounded What is to be vnder grace Psal. 31. Act. 10. One remedy for remission of sins and no more Auriculer confession no remedy for remission of sinnes Remission of sinnes standeth vpon a generall cause and not particular The law crucifieâ— by Christ. 〈◊〉 meaneth Obiection Aunsâ—â—â— The cause of remission eueâ— one and perpetuall The promise of remission euer perpetuall Remission of sinnes freely promised without limitation of time or number The meanes whereby remission is promised is onely fayth The wordes of promise free and absolute Act. 10. Mans infirmitie impayreth not the grace of Christ but augmenteth it 2. Cor. 12. Rom. 5. Foure thinges concurre in remissioÌ„ of sinnes The Popes errours touching remission of sinnes detected What inconuenience riseth for Jacke of distinction betweene the law and the Gospell Erroneous doctrine of the papistes concerning free will Meritum de congruo Meritum de incongruo False doctrine concerning inuocation Mediator of intercession Mediator of saluation Christ a continuall Mediator by the doctrine of S. Paule Rom. 8. Christ onely being our Mediator of saluation what needeth any other Mediation of Sainctes Saluation falsely attributed to the blessed Virgine Idolatrous adoration of Reliques and Sacramentes Prophanation of the Lordes Supper False mâ—lting by Masses False doctrine touching Sacramentes The number Caâ—â—e finall The operation The application of Sacramentâ— Errours and abuses in Baptisme Baptising of Belles False doctrine of the Popes Churche concerning the Lordes Supper Idolatry coÌ„mitted to the Sacrament The Sacrament turned to an Idole ChauÌ„ging Worshiping Offering Eating Burning the body of Christ in the Sacrament of the Altar Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7. 1. Tim. 3. 1. Tim. 4. Leuit. 18. Single life be it neuer so impure preferred before Matrimony The third part of christendome stopt by the Popes law to marry the Popes doctrine agaynst Priestes maryage and their Children The third part of the yeare exempted froÌ„ the mariage Mariage within the fift or sixt degree by the Popes law Gossippes inhibited to marry by the Popes law What inconueniences come by restrayning of mariage The corrupt doctrine of the Popes Churche concerning ciuile rulers and magistrates Rom. 13. The Phantasies and Antiques of the popes Churche concerning Purgatory Ex Thom. Mono alijs Manifest defection of the Popes Church from the olde fayth of Rome Contrarietie betweene the Religion of Christ and of the Pope briefly noted Christes doctrine is wholly spirituall No outward thing is required in Christes doctrine to make a Christen man but onely Baptisme and the Lordes Supper All doctrine of the Pope standeth onely in outward things A Christen man defined after the Popes doctrine Corporall exercise serueth to small profite Two thinges in this history chiefly to be noted The world The kingdome of Christ in this world The visible Church The Church of Christ deuided in two sortes of people Euseb. Lib. 1. cap. 1. Gods punishment for refusing the Gospel Tiberius Casar moueth the Senate to haue Christ receaued Christ refused of the Senate of Rome The vayne cause why the Senate of Rome refused Christ. Tertul. Apol. cap. 5. Euseb. lib. 2. cap. 3. The Senate and Citie of Rome plagued for refusing of Christ. Ex Suet. in vitae Tiberij Christ suffereth and riseth agayne An. 34. Sainct Paul conuerted An. 35. An. 39. Caesar. Caligula Caligula commaunded hys image to be set vp in the Temple of Hierusalem The abhomination of desolation standing in the holye place Herode miserably dyed in banishment Gayphas deposed An. 43. Ex Gotfrido Viterbiensi part 25 Claudius Nero. An. 56. Domitius Nero. The horrible wickednes and crueltie of Nero. Peter and Paule suffered for Christ. An. 69. Vespasian Emperour and Titus his sonne The destruction of the Iewes A note for all Realmes to marke The Romanes in contemning Christ punished by their owne Emperours Examples of the 〈◊〉 plague of God vpon the Romaine Emperours persecuting and resisting Christ till the time of Constantine Tiberius 〈…〉 Neâ—â— Galbe Ottho Vitelius Titus Domitian Commedus Pertinax Iulianas Seueras Gera. Bassianus Macrinus Deadâ—nerus Helagabâ—lus Alexande Seuerus Maximinus Maximus Barbinus Gordianus Philippus Decius Gallus Volusianus Aemilianus Varelianus Galienus Aurelianus Tacitus Florinus Probus Carus Dioclesianus Maximianus Galerius Maximinus Maxentius Licinius Brittaines Gildas Wickliefe and hys bookes condemned and brent for an heriticke after hys death Gods benefites toward England A caueat for England S. Steuen the first ring leader of all Christes Martyrs S Iames the Apostle brother of Iohn Martyred Act. 12. Hist. Eccle. lib. 2. cap. 9. Ex clemente Septimae Hypolyposeon A notable conuersion of a
to the king Houeden referreth not this saiâ—ing to the Bishop of London but to the Archbishop of Yorke Becket called traytor of the king and of all hys nobles A blinde zeale for the proud liberties of the Church Who so taketh Beckets part is counted a rebells Becket cited to Rome vpon periury by the Byshops Becket condemned of periurie Becket cited to Rome Becket called to a full accompt Ex Rogero Houedeno Becket iudged to be layd in prison Ex quadripartita historia lib. 1 cap. 38. Becket appealeth to the Pope Becket thinketh not sufficient the protection of God without the pope Becket flyeth out of the court Becket chaungeth his name and is called Derman Histories differ something in the order of hys flight The Frâ—â—â— king supporteth Becket agaynst the king of England Ambassadour 〈◊〉 to the 〈◊〉 Theories of the earl of Aâ—â—â— to the 〈◊〉 The Pope râ—â—â—dereth Beckets cause against the â—ing Becket coÌ„playneth of the king to the pope Repentance for his well doyng Beckets argument the Pope brought him not in but the K. Ergo God brought him not in And why might ye not M. Becket resigne it as well to his handes of whome ye tooke it A consultation betweene the Pope and the Cardinals about Beckets matter Becket in banishment 〈◊〉 yeares The kinges decrees Anno. 1166. Beckets kindred banished These monkes were of the Cisteâ—â—an order Becket complayneth of his prince to the Pope To keepe vnder the pride of prelates is no cause sufficient to vnking a Prince If ye meane by spiritual things such as pertaine to the spirituall part of man I graunt but your liberties be not such as which pertayne to the inward or spirituall man but râ—ther are thinges more corporall Peâ—â—â—â—yeth 〈…〉 bu◠〈◊〉 cause maketh 〈◊〉 true persecution 5. 6. 7. 9. * Note the Iudgement of God against this Becket who was slaine at his masse making the bodie of Christ. Answers the Popes letter Fredeâ—ike falsly compared to Pharao but this was 〈◊〉 clawe the pope withâ—â— Becket a stubburne trespasser Ergo no martyr A letter of Becket to the byshop of Norwych The Bishop of London excommunicated This Bishop was excommunicated because he set in the Deane of Salesbury without the licence of him being then beyoÌ„de the seas A sâ—ditious complaint of Becket to the pope against his king Godly articles condemned by Becket Becket repreheÌ„ded for complayning of his king Excommunication abused in priuate reuenge about lands and possessions The letters of the Byshops to Becket The coÌ„mendation of K. Henry 2. 〈◊〉 his meekenes and moderation Scripture in wordes rightly aledged but falsly applyed I deny your Minor M. Becket The church of Christ caÌ„not be ouerthrowen Ergo Bec. ought not to be resisted Seruitude and libertie of the Church wrongfully defined The wordes of holy scripture clarkely applyed Turne to thee Nay turne thou to the Lord and thou shalt be saued The soule of the Church is the libertie of the Church Faith Becket Vnbeseeming wordes of high presumption Christ is not iudged in the persons of any traytor CoÌ„science made where is none But he leaueth out here the maâ—â—r of his comming to the court and the sturdines of his behauiour Becket seemeth here more skilfull of his masse booke then of the booke of holy scripture either els hee might see it no new thing in the old law for kings to depriue priestes and to place whom they would Kings in the old law did not intermedle with the Priestes office in some thinges that were forbidden But yet kinges were officers ouer priestes to correct them when they did amisse If ye meane of Achaâ— and Oze in the old testament then we denie your Minor They be the successours and sonnes of â—aints not that holde the places of sainctes but that doe the workes of saints Hierom. If the king had bene an adulterer or tyrant against the true doctrine or preaching of Christ then might this reason serue and God more to be obeyed then maÌ„ Now where did Bec. learne that the king in his temporall right was not to be obeyed Take heede ye marre all and ye open that dore This Iohn was called â— schismaâ—â—â—â— because he tooke paâ—â— with Reginald Aâ—â—â— of Colen the Emperour against Alexander the Pope Clemenâ—â— decree Diuers 〈◊〉 of excommunication The councel speaâ—â— of such which be worthely excommunicated This Gregory otherâ—â—â— called Hiâ—debraÌ„d 〈◊〉 he that 〈◊〉 tooke away priestes mariage condemning 〈◊〉 priestes for fornicators which had wiues Discussing of a true appellation The forme of a true appellation One person can not both be the appeale maker and the partie appealed Though the Popes lawe will not defend them yet the lawe of the scripture will and doth The letter of the Empresse to Becket Anno. 1169. Becket stirring vp the French king against the king of England A communication betweene Becket and the Cardinalles Beckets addition Becket would neither stand to iudgement nor triall Becket lâ—ueth benâ— his bisâ—opricke thâ—â— the peace â— the churchd for all his gaye talice Becket coÌ„meth in with his 〈◊〉 addition Saluo honore Die Becket â—â—â—ged with vnkindenâ— The kings offer to Becket both charitable and reasonable The words of the FreÌ„câ— king This maior if it had bin ioyned with a good Minor had made a good argument Exquaâ—ilogo Anno. 1170. The Bishop of London excommunicated with foure other Byshops suspeÌ„ded The cause of the kinges wrath against Becket Becket returneth out of banishment Ex Rogerio Houedono The wordes of the king which were the cause of Beckets death If the Papistes will needes measure the successe of things by seasons and wether then must they by that reason condemne the cause of Becket his aduersaries hauing such forwardnes of wether in doing their feate The talke betwene the foure souldiers and Tho. Becket The stout heart of Becket Anno. 1171. The death of Tho. Becket What is to be thought or iudged of Thomas Becket What is to be thought whether Thomas Becket dyed a sainct or not The puâ—â—tion of â—â—â—ket iudâ—â— not cauâ—â— call Becket â—â—â—ged with presumpâ—â— and laâ—â—â— diserâ—tion Ambiâ—â—â— noted in Becket â—â— not resâ—â—â— but taâ—ing his promotion Byshopâ— against 〈◊〉 wils thâ—â—â— into their byshopâ—â—â— Ex chroâ—â—co Nenâ—â—â—gensit Acta Beckets improbatâ— Ex Caesario Monacho lib. 8. dialo cap. 69. Whether Tho. Becket be saued or damned If God in these latter dayes geueth no mirâ—cles to glorifie the glory of his own sonne much lesse wil he giue myracles to glorifie Thomas Becket Liber de miraculis b. thomae autore monacho quodam Cantuar Miracles of Beâ— considered Aqua Cantuariensis Singing at the masse forbidden by Tho. Becket after his death A blasphemous lye Beck aboue the Martirs in heauen A place prepared in heauen for Becket xii yeares before his death An impudent and a lying myracle Ex historia monachs Cantiâ—a de miraculiib Thomae A blasphemous vision A false and impudent myracle The blasphemous antheme 〈◊〉 Becket Tu per