body The Lord Cobham asked how they could make good that sentence of theirs They aunswered him thus For it is agaynst the determination of holy Church Then sayd the archbishop vnto him Syr Iohn we sēt you a writing concerning the fayth of this blessed Sacrament clearely determined by the church of Rome our mother and by the holy Doctors Then he sayd agayne vnto him I know none holyer then is Christ and his Apostles And as for that determination I wore it is none of theyrs for it standeth not with the scriptures but manifestly against them If it be the Churches as ye say it is it hath bene hers onely since she receaued the great poyson of worldly possessions and not afore Then asked they him to stop his mouth therwith If he beleued not in the determination of the Church And he sayd vnto them No forsooth for it is no God In all our Creede this word in is but thrise mentioned concerning beleue In God the father in God the sonne in in God the holy Ghost three persons and one God The byrth the death the buriall the resurrection and ascension of Christ hath none in for beleue but in him Neyther yet hath the Church the sacramentes the forgeuenes of sinne the latter resurrection nor yet the life euerlasting nor anye other in then in the holy ghost Then sayd one of the Lawyers Such that was but a word of office But what is your beliefe concerning holy Church The Lord Cobham aunswered My beliefe is as I sayd afore that all the scriptures of the sacred Bible are true All y◠is grounded vppon them I beleue throughly For I know it is Gods pleasure that I shuld so do But in your Lordly lawes and idle determinations haue I no beliefe For ye be no part of Christes holy churche as your open deedes doth shew But ye are very Antichristes obstinately set agaynst his holy law and wil. The lawes that ye haue made are nothing to his glory but onely for your vayne glory and abhominable couetousnes This they sayd was an exceeding heresie and that in a great fume not to beleeue the determination of holye Church Then the Archbishop asked hym what he thought of holy Church He sayd vnto him my beliefe is that the holye Churche is the number of them which shal be saued of whō Christ is the head Of this churche one part is in heauen wyth Christ an other in purgatorye you say and the thyrd is here in earth This latter part standeth in three degrees in knighthoode priesthoode and the communaltie as I sayd afore playnely in the confession of my beliefe Then sayd the Archbishop vnto hym Can you tell me who is of this church The Lord Cobham answered Yea truely can I. Then sayd Doctor walden the Prior of the Carmelits It is no doubt vnto you who is thereof For Christ sayeth in Mathewe Nolite iudicare presume to iudge no man If ye be here forbidden the iudgement of your neighboure or brother much more the iudgement of your superiour The Lorde Cobham made him this aunswere Christ sayth also in the selfe same chapter of Mathew that like as the euill tree is knowne by hys fruit so is a false Prophet by his works appeare they neuer so glorious But that ye left behind ye And in Iohn he hath this text Operibus credite belecue you the outwarde doinges And in an other place of Iohn Iustum iudicium iudicate when wee knowe the thing to be true we may so iudge it and not offend For Dauid sayd also Rectè iudicate filij hominum Iudge rightly alwayes ye children of men And as for your superiority were ye of Christ ye shoulde be meeke ministers and no proud superiours Then said Doctor walden vnto him ye make here no difference of iudgementes Ye put no diuersitie betwene y◠euill iudgementes whiche Christ had forbidden and the good iudgementes which he hath cōmaunded vs to haue Rash iudgment and right iudgement al is one with you So swift iudges alwayes are the learned schollers of Wicklisse Vnto whom the Lord Cobham thus aunswered It is wel sophistred of you forsooth Preposterous are your iudgementes euermore For as the Prophet Esay sayth ye iudge euill good and good euill And therefore the same prophet concludeth that your wayes are not Gods waies nor Gods wayes your wayes And as for that vertuous man wicklisse whose iudgementes ye so highly disdayne I shall say here of my part both before God and man that before I knew that despised doctrine of his I neuer abstayned from sinne But since I learned therin to feare my Lorde GOD it hath otherwise I trust bene with me so muche grace coulde I neuer finde in all your glorious instructions Then said Doctor Walden agayne yet vnto him It were not well with me so many vertuous men liuing so many learned men teaching the scripture being also so open and the examples of fathers so plenteous If I thē had no grace to amend my life till I heard the deuil preach S. Hierome sayth that he whiche seeketh suche suspected Maysters shall not finde the midday light but the mid-day deuill The Lord Cobham sayd Your father 's the old Phariseis ascribed Christes miracles to Belzebub and his doctrine to the deuil And you as their natural children haue still the selfe same iudgement concerning his faythfull followers They that rebuke your vicious liuing must needs be heretickes and that must your doctors proue whē you haue no scripture to do it Then sayde he to them all To iudge you as you be we neede no further go then to your owne proper actes Where do ye find in all Gods law that ye shold thus sit in iudgement of any Christen men or yet geue sentence vppon any other man vnto death as ye doe here dayly No grounde haue ye in all the Scriptures so Lordly to take it vppon you but in Annas and Cayphas which sat thus vpon Christ and vppon his Apostles after hys ascension Of them onely haue ye taken it to iudge Christes members as ye doe and neither of Peter nor Iohn Then sayd some of the Lawyers yes forsooth syr for Christ iudged Iudas The Lord Cobham sayd No Christ iudged him not but he iudged himselfe and thereupon went forth so did hange himselfe But in deede Christ sayde woe vnto him for that couerous act of hys as he doth yet still vnto many of you For since the venune of him was shed into the church ye neuer followed Christ neither yet haue ye stande in the perfection of Gods law Then the Archbishop asked him what he ment by that venune The Lord Cobham sayd your possessions and Lordeships For then cried an aungell in the ayre as your owne Chronicles mentioneth wo wo woe this day is veuime shed into the church of God Before that time all the Byshops of Rome were martyrs in a manner And
done in the premisses at the day and place aforesayd or that he which hath so executed our commaundement do so certifie vs by his letters Dated at our Manour of Lambeth the xxij day of October an 1457 and in the 4. yeare of our translation This citation being directed the Byshop vpon the sūmon thereof was brought or rather came before the iudges and Bishops vnto Lambeth where the foresaid Thomas the Archbishop with his doctors and Lawyers were gathered together in the Archbishops Court. In which conuention also the Duke of Buckingham was present accōpanyed with the Bishop of Rochester and of Lyncolne What were the opiniōs and articles agaynst him obiected after in his reuocatiou shall be specified In his answering for himselfe in such a company of the Popes frendes albeit he coulde not preuayle notwithstanding he stoutly defending himselfe declared many thinges worthye great commendation of learning if learning agaynste power coulde haue preuayled But they on the contrary part with all labor and trauel extended themselues either to reduce him or els to cōfound him As here lacked no blustring wordes of terrour and threatning so also many fayre flattering wordes and gentle persuasions were admixt with al. Briefely to make a short narration of a long and busy trauers here was no stone lefte vnturned no wayes vnprooued eyther by fayre meanes to entreat him or by terrible manasses to terrifye his mind till at the length he being vanquished and ouercome by the bishops began to faynt and gaue ouer Wherupon by by a recantation was put vnto him by the Byshops which he should declare before the people The copy of which his recantation here foloweth ¶ The forme and maner of the retractation of Reynold Pecocke IN the name of God Amen Before you the most reuered Father in Christ and Lorde the Lorde Thomas by the grace of God Archbishop of Canterbury priuate of England and Legate of the Apostolicke sea I Reynolde Pecock vnworthy Bishop of Chichester do purely willyngly simply and absolutely cōfesse and acknowledge that I in times past that is to say by the space of these 20. yeares last past and more haue otherwise conceiued holdē taught and written as touching the Sacramentes and the Articles of the fayth then the holy Church of Rome and vniuersall Church and also that I haue made written published and set forth many diuers pernitious doctrines bookes workes writings heresyes contrary and agaynst the true Catholicke and Apostolicke fayth contayning in them errours cōtrary to the Catholicke fayth especially these errours and heresies here vnder written 1. First of all that we are not bounde by the necessitye of fayth to beleue that our Lord Iesus Christ after his death descended into hell 2. Item that it is not necessarye to saluation to beleeue in the holy Catholicke Church 3. Item that it is not necessary to saluation to beleue the communion of Sayntes 4. Item that it is not necessary to saluation to affirme the body materially in the Sacrament 5. Item that the vniuersall Churche may erre in matters which perteyne vnto fayth 6. Item that it is not necessary vnto saluation to beleue that that which euery generall Councell doth vniuersally ordeine approue or determine should necessaryly for the helpe of our fayth and the saluation of soules be approued and holden of all faythfull Christians Wherfore I Reynold Pecocke wretched sinner which haue long walked in darckenesse and now by the merciful disposition and ordinaunce of God am reduced brought agayne vnto the light and way of truth and restored vnto the vnity of our holy mother the Church renoūce and forsake all errors and heresyes aforesayd Notwithstanding godly reader it is not to be beleued that Pecocke did so geue ouer these opinions howsoeuer the wordes of the recantation pretend For it is a pollicy play of the bishops that when they do subdue or ouercome any mā they cary him whither they list as it were a yoūg Stere by the nose and frame out his words for him before hand as it were for a Parate what he should speake vnto the people not according to his owne will but after theyr lust and fantasy Neither is it to be doubted but that thys Bishop repented him afterward of his recantation which may easely be iudged hereby because he was committed agayn into prison deteined captiue where as it is vncertaine whether he was oppressed with priuy and secret tyranny and there obteined the crown of Martyrdom or no. The Dictionary of Thomas Gascoigne I haue not in my handes present But if credite be to be geuen to such as haue to vs alledged the booke this we may finde in the 8. Century of Iohn Bale chapter 19. that the sayd Thomas Gascoigne in his third part of his sayd dictionary writing of Reinold Pecocke maketh declaration of his articles cōteining in them matter of sore heresy First saith he Reynold Pecock at Paules crosse preached openly that the office of a Christen Prelate chiefly aboue all other things is to preach the word of God That mans reason is not to be preferred before the Scriptures of the old and new Testament That the vse of Sacraments as they be now handled is worse then the vse of the lawe of nature That Byshops which buy theyr admissions of the Bishop of Rome do sinne That no man is bound to beleue and obey the determination of the Churche of Rome Also that the riches of Bishops by inheritage are the goods of the poore Item that the Apostles themselues personally were not the makers of the Creed that in the same Creede once was not the Article he went downe to hell Item that of the foure senses of the Scripture none is to be taken but the very first and proper sense Also that he gaue litle estimation in some poyntes to the authority of the olde Doctors Item that he condemned the wilfull begging of the Friers as a thing idle and needles This out of Thomas Gascoigne Leland also adding this moreouer sayth that he not contented to folow the Catholicke sentence of the Churche in interpreting of the Scripture did not thinke soundly as he iudged it of the holy Eucharist At length for these and suche other Articles the sayde Reynold Pecocke was condemned for an hereticke by the Archbishops and Bishops of Rosse Lyncolne and Winchester with other diuines moe Wherupon he being driuē to his recantation was notwithstanding deteyned still in prison Where some say that he was priuily made away by death Halle addeth that some say his opinions to bee that spirituall persons by Gods lawe ought to haue no temporall possessions Other write that he sayde that personall tithes were not due by Gods lawe But whatsoeuer the cause was he was caused at Paules Crosse to abiure and all his bookes brent and he himselfe kepte in his owne house during his naturall life I maruell that Polydore of this extremity of
Church of Rome now beyng hath no coÌ„formitie with the old Romane Churche heretofore For then Byshops debated all causes of fayth onely by the Scriptures and other questions of Ecclesiasticall discipline they determined by the CanoÌ„s not of the Pope but of the Church such as were decreed by the auncient Councels as writeth Greg. Turonensis in Francorum historia Where as now both the rule of scripture sanctions of the old Councels set aside all thynges for the most part are decided by certaine new decretall or rather extradecrâ—tall extrauagant constitutions in the Popes Canon law compiled and in his Consistories practised And where as the old ordinaunce and disposition as well of the common law as of the sacred CouÌ„cels and institution of auncient fathers haue geuen to Byshops other prelates also to patrons and donors of Ecclesiastical benefices euery one within his owne precinct and dominion also to cathedrall Churches and other to haue their free elections to prosecute the same in full effect ordryng and disposing promotions collatioÌ„s prouisions dispositions of prelacies dignities and all other Ecclesiasticall benefices whatsoeuer after their owne arbitremeÌ„t as appeareth by the first generall Councell of Fraunce 16. q 7. cap. Omnes Basilicae by the first generall Councell of Nice cap 6. Also by the generall Councell of Antioche cap. 9. and is to be seene in the Popes Decrees 9. q. 3. Per singulas And also beside these auncient decrees the same is confirmed agayne in more latter yeares by Ludouicus the ninth French kyng in his constitution called Pragmatica sanctio made and prouided by full Parliament agaynst the popes exactions An. 1228. in these wordes as folow Item exactionâ—s onera grauissima pecuniarum per curiam Romanam Ecclesiae regni nostri impositas vel imposita quibus regnum miserabiliter de pauperatum existit siue etiam imponendas vel imponenda leuari aut colligi nullatenus volumus nisi duntaxat pro rationabili pia vrgentissima causa vel ineuitabili necessitate ac etiam de expresso spontaneo iussu nostro ipsius Ecclesiae regni nostri c. that is Item all exactions importable burdens of money which the Court of Rome hath layd vpon the Church of our kingdome whereby the said our kingdome hath bene miserably hetherto impouerished or hereafter shall impose or lay vpon vs we vtterly discharge and forbyd to be leuied or collected hereafter for any maner of cause vnlesse there come some reasonable godly most vrgent ineuitable necessitie that also not to be done without the expresse voluntary commaundement of vs of the Church of the same our foresayd kingdome c. Now contrary and agaynst to these so manifest expresse decrementes of generall Councels constitutions Synodall this latter Church of Rome of late presuÌ„ption degeneratyng froÌ„ all the steppes of their elders haue taken vpon them a singular iurisdiction by them selues for their owne aduauntage to entermedle in disposing traÌ„sposing Churches Colledges Monasteries with the collations exemptions elections goodes landes to the same belongyng by reason and exaÌ„ple wherof haue come in these impropriations first fruites reseruations of benefices to the miserable dispoyling of Parishes horrible decay of Christen fayth which thynges amoÌ„g the old Romaine elders were neuer knoweÌ„ For so much then did it lacke that due necessities were pluckt froÌ„ the Church that Emperours Kyngs Princes plucking froÌ„ their owne rather did cumulate the Church with superfluities Agayne when such goodes were geuen to the Church by those auncetors they were neither so geuen nor yet taken to serue the priuate vse of certaine churchmen takyng no paynes therein but rather to serue the publique subueÌ„tioÌ„ of the needy as is coÌ„teined in the canonicall institutioÌ„s by the Emperour Ludouicus Pius set forth An. 830. The wordes be these Res Ecclesiae vota sunt fidelium pretia peccatorum patrimonia pauperum that is The goods of the church be the vowes and bequestes of the faythfull prices to raunsome such as be in captiuitie or prison and patrimonies to succour them with hospitalitie that be needy Wherunto agreeth also the testimony of Prosper whose wordes be these Viros sanctos ecclesiae non vendicasâ—e vt proprias sed vt commendatas pauperibus diuisisse that is good men tooke the goodes of the church not as their own but distributed theÌ„ as geueÌ„ bequeathed to the poore And sayth moreouer Quod habet Ecclesia cum omnibus nihil habentibus habet commune that is Whatsoeuer the church hath it hath it common with all such as haue nothyng c. Adde to these the worthy testimony of S. August ad Bonif Si autem priuatim quae nobis sufficiant possidemus noÌ„ sunt illa nostra sed pauperum quorum procurationem quodammodo gerimus non proprietatem nobis vsurpatione damnabili vendicamus c. Likewise vowsons and pluralities of benefices were thyngs then as much vnknowen as now they are pernitious to the church taking away all free election of ministers from the flocke of Christ. All which inconueniences as they first came and crept in chiefly by the pretensed authoritie iurisdiction abused in this latter church of Rome so it can not be denyed but the sayd latter church of Rome hath taken and attributed to it selfe much more theÌ„ either the limites of Gods word do geue or standeth with the example of the old Romane church in these three thynges especiall Whereof as mentioÌ„ is touched before so briefly I will recapitulate the same The first is in this that whatsoeuer the Scripture geueth and referreth either to the whole church vniuersally or to euery particular church seuerally this church now of Rome doth arrogate to it selfe absolutely and onely both doyng iniury to other churches also abusing the Scriptures of God For albeit the Scripture doth geue authoritie to binde and loose it limitteth it neither to person nor place that is neither to the Citie of Rome onely more theÌ„ to other Cities nor to the sea of Peter more theÌ„ to other Apostles but geueth it clearely to the Church wherof Peter did beare the figure so that where soeuer the true Church of Christ is there is annexed power to bynde loose geuen and taken meerly as from Christ and not mediatly by the Pope or Byshop of Peters sea The second poynt wherein this present Churche of Rome abuseth his iurisdiction contrary to Scripture and steps of the old Romane Church is this for that it extendeth his authoritie farther and more amply theÌ„ either the warrant of the word or example of time will giue For although the Churche of Rome hath as other particular churches haue authoritie to binde and absolue yet it hath no such authoritie to absolue subiectes froÌ„ their othe subiection and loyaltie to their rulers Magistrates to dispeÌ„se with periury to denounce
countrey to inhabite in the Citie This Fabian as is sayd thinking nothyng lesse then of any such matter sodenly cōmeth a Doue fleing from aboue and sitteth vpon his head Whereupon all the Congregation beyng moued wyth one minde and one uoyce dyd chose hym for their Bishop In the which function he remayned the space of xiij yeares as Eusebius writeth Damasus Marianus and Sabellicus say xiiij Yeares vnto the tyme of Decius Who whether for that Philippus had committed to him his treasures or whether for the hatred he bare to Philippus in the beginning of his raigne caused him to be put to death Sendyng out moreouer his Proclamation into al quarters that al which professed the name of Christ should be slayne To this Fabian be ascribed certaine ordinaunces as of consecrating new oyle once euery yeare and burnyng the olde of accusations against Byshops of appealing to the sea Apostolicke of not marying within the fift degree of communicating thrise a yeare of offering euery Sonday with such other things moe in his iij. Epistles decretall the which Epistles as by diuers other euidences may be supposed to be vntruely named vpon hym gyuing no signification of any matter agreing to that tyme so do I finde the most part of the iij. Epistle worde for word standing in the Epistle of Sixtus the 3. which folowed almost 200. yeares after him beside the vnseemely doctrine also in the ende of the sayd Epistles contayned where he contrary to the tenour of the Gospell applyeth remission of sinnes onely due to the bloud of Christ vnto the offerings of bread and wyne by men and women euery Sonday in the Church To this Fabianus wrote Origine De orthodoxia suae fidei that is of the rightnes of his fayth Whereby is to be vnderstode that he continued to the tyme of Decius some say also to the tyme of Gallus Of this Origene partly mention is touched before declaring how bolde and feruente he was in the dayes of Seuerus in assisting comforting exhorting and killing the Martyrs that were imprisoned suffered for the name of Christ with such daunger of his owne life that had not bene the singular protectiō of God he had bene stoned to death many tymes of the Heathen multitude Such great concourse of men and women was daily to his house to be catechised instructed in the christian fayth by him that souldiours were hyred of purpose to defend the place where he taught them Agayn such search sometymes was set for him that vnneth any shiftyng of place or countrey could couer him In those laborious trauailes and affayres of the Church in teaching writing confuting exhorting and expounding he continued about the space of 52. yeares vnto the tyme of Decius and Gallus Diuers and great persecutions he sustayned but specially vnder Decius as testifieth Eusebius in his sixt booke declaring that for the doctrine of Christ he sustained bands and torments in his body rackings with barres of iron dungeons besides terrible threates of death and burning All this he suffred in the persecution of Decius as Eusebius recordeth of him and maketh no relatiō of any further matter But Suidas and Nicephorus following the same sayth further concerning him that the sayd Origene after diuers and sundry other torments which he manfully and constantly suffred for Christ at length was brought to an altar where a foule filthy Ethiope was appointed to be and there this option or choyse was offred vnto him whether he would sacrifice to the idole or to haue his body polluted with that foule and ouglie Ethiope Then Origene sayth he who with a Philosophicall mynd euer kept his chastitie vndefiled much abhorring y◠filthy villany to be done to his body condescended to their request Wherupon the iudge puttyng incense in his hand caused him to set it to the fire vpō the altar For the which impietie he afterward was excommunicated of the Church Epiphanius writeth that he beyng vrged to sacrifice to Idols and takyng the boughes in his hand wherwith the Heathen were woont to honour their Gods called vpon the Christians to cary them in the honour of Christ. The which fact the church of Alexandria misliking remooued him from their communion Wherupon Origene driuen away with shame and sorow out of Alexandria went into Iewry where beyng in Hierusalem among the congregation and there requested of the Priestes and Ministers he being also a Priest to make some exhortation in the church refused a great while so to do At length by importunate petition being cōstrained therunto rose vp and turning the booke as though he would haue expounded some place of the Scripture only read the verse of the 49. Psalme but God sayd to the sinner why doest thou preach my iustifications why doest thou take my testament in thy mouth c. Which verie beyng read he shut the booke and sate downe weepyng and wayling the whole congregation also weeping lamentyng with him Suid. Niceph. More what became of Origene it is not found in history but onely that Suidas addeth he dyed and was buried at Tyrus Eusebius affirmeth that he departed vnder the Emperour Gallus about the yeare of our Lord 255. and the 70. yeare of his age in great miserie as appeareth and pouertie In this Origene diuers blemishes of doctrine be noted wherupon Hierome some tymes doth inueigh against him Albeit in some places agayne he doth extoll and commend him for his excellent learning as in his Apologie agaynst Ruff. and in his Epistle to Pammachus and Ocean where he prayseth Origene although not for the perfection of his faith and doctrine nor for an apostle yet for an excellent interpreter for his wit and for a Philosopher And yet in his Prologue vpō the Homelies of Origene vpon Ezechiel he calleth him an other maister of the churches after the Apostles And in an other Preface vpon his questions vpon Genesis he wisheth to himself the knowledge of the scriptures which Origene had also with the enuy of his name Athanasius moreouer calleth him singular and laborious and vseth also his testimonies against the Arrians Socrates Lib. 6. cap. 13. After Origene the congrue order of history requireth next to speak of Heraclas his Usher a man singularly commēded for his knowledge not only in Philosophy but also in all such faculties as for a christiā diuine doth appertain This great towardnes of wit and learning when Origene perceiued in him he appointed him aboue all other to bee his Usher or vnderteacher to helpe in his schoole or Uniuersitie of Alexandria in the raigne of Antoninus Caracalla sonne of Seuerus And after in the x. yeare of Alexander Origene departing vnto Cesarea he succeeded in his roome to gouerne the schoole in Alexandria Further also in the time of Gordianus after the decease of Demetrius bishop of Alexandria this Heraclas succeeded to be Bishop of the said Citie Eusebius Lib. 6. cap. 29.
the king Wenselaus who thē fauored that pope gaue cōmaundement that no man should attēpt any thing against the sayd Popes indulgēces But Hus with his folowers not able to abide the impiety of those pardōs began manifestly to speake agaynst them of the which cōpany were 3. certayn artificers who hearing the priest preaching of these iudulgences did opēly speak against them called the pope Antichrist which would set vp the crosse to fight agaynst his euenchristened Wherefore they were brought before the Senate and committed to warde But the people ioyning thēselues together in armes came to the magistrates requiring thē to be let loose The magistrates with gētle wordes and fayre promises satisfied the people so that euery man returning home to his own house the tumult was asswaged But the captiues being in prison not withstanding were there beheaded whose names were Iohn Martin and Stascon The death and martirdome of these three being knowne vuto the people they took the bodies of them that were slaine and with great solemnitye brought them vnto the church of Bethlem At whose funerall diuers priestes fauoring that side did sing in this wise These be the Sayntes whiche for the testament of God gaue their bodies c. And so their bodyes were sumptuously interred in the church of Bethlem I. Hus preaching at the same funerall much commending them for theyr constancye and blessing God the father of our Lord Iesus Christ whyche had hidde the way of his verity so from the prudent of this world and had reuealed it to the simple lay people and inferior priestes which chose rather to please God then men Thus this City of Prage was deuided The prelates with the greatest part of the clergy most of the Barons which had any thing to lose did hold with the pope especially Steuen Paletz being the chiefest doer on that side On the contrary part the commons with part of the clergy studentes of the vniuersity went with Iohn Hus. Wenslaus the king fearing least this would grow to a tumult being moued by the doctors and prelates and councell of his barons thought best to remoue Iohn Husse out of the Citty who had bene excommunicated before by the Pope And further to cease this dissention risen in the church committed the matter to the disposition of the doctors and the clergy They cōsulting together among thēselues did set forth a decree ratified and confirmed by the sentēce of the king contayning the summe of 18. articles for the maynteynance of the Pope and the see of Rome agaynst the doctrine of Wickeliffe and Iohn Husse The names of the Doctors of Diuinity were these Steuen Paletz Stanislaus de Znoyma Petrus de Ikoyma Ioannes Heliae Andreas Broda Iohannes Hildesen Mattheus Monachus Hermannus Heremita Georgius Bota Simon Wenda c. Iohn Hus thus departing out of Prage went to his coūtry where he being protected by the Lord of the Soile continued there preaching to whom resorted a great concourse of people neither yet was he so expelled out of Prage but that sometimes he resorted to his church of Bethleem and there also preached vnto the people Moreouer agaynst the sayde decree of the doctours I. Hus with his companye replied agayne and aunswered to their articles with cōtrary articles agayn as foloweth The obiections of Iohn Hus and of his part agaynst the decree of the Doctors FIrst the foūdation of the Doctors wherupon they foūd all their writings and counsels is false which foūdatiō is this where as they say that part of the clergy in the kingdome of Boheme is pestilent and erroneous and holdeth falsely of the Sacramentes 2. The Doctors hereby do defame the kingdome of Boheme and do rayse vp new discordes 3. Let them shew therefore those persons of the Clergye whom they call pestilent so let them verify theyr report binding themselues to suffer the like paine if they be not able to proue it 4. False it is that they say the Pope the cardinals to be the true manifest successors of Peter of the Apostles neyther that any other successors of Peter or the Apostles can be foūd vpon earth besides thē Whē as no man knoweth whether he be worthy of hatred or of fauour And all Byshops and priests be successors of Peter of the Apostles 5. Not the pope but Christ onely is the head and not the Cardinals but all Christes faythfull people be the body of the Catholick church as all holy Scripture and decrees of the holy fathers do testify and affirme 6. And as touching the pope if he be a reprobate it is plain that he is no head no nor member also of the holy Church of God but of the deuill and of his sinagogue 7. The clergy of the gospellers agreeing with the saying of S. Austen which they alledge and according to the sanctions of the fathers and determinations of the holy mother church do say and affirme laudably that the condēnation and prohibition of the 45. articles is vnlawful and vniust and rashly done for that not onely because the doctors but also all Bishops and Archbishops in suche great causes namely touching faith as these articles doe haue no authority at all as appeareth◠De baptismo et eius effectu cap. Maiores Et in Can. 17. dist cap. Hinc sedi c. 8. The second cause of the discord which they alledge also is most false seing the fayth of whole Christendome cōcerning the church of Rome is deuided in 3. parts by the reason of 3. popes which now together do raigne And the 4. part is newtrall Neither is it true that we ought to stand in all things to the determination of the pope of the cardinals but so farr forth as they do agree with the holy scripture of the old and new Testament from whence the sanctions of the fathers did first spring as is euident De accusationibus cap. qualiter c. 9. In the 4. Article they brast out into a certayne dotage are contrary to themselues By reason that they doitishly haue reprehēded the gospellers who in all their doings receiue the holy scripture whith is the law of God the way of trueth and life for their iudge and measure and afterward they themselues doe alleadge the scripture Deut. 17. where all iudges both popes and Cardinals are taught to iudge discern betwene leaper leaper in euery ecclesiasticall cause only after the rule of gods law And so are they cōtrary vnto their secōd article wherin they say that in euery catholicke matter we must runne to the pope which is cōtrary to the foolish condemnation of the Articles aforesaid 10 Consequently like idiots they doe most fasly alledge for their purpose the Canon vnder the name and authority of Ierome written 24. q. 1. Haec est fides papa c. where they do apply the wordes of Ierome most impertinentlye to the pope of Rome which he writeth to S.
miracles what straunge sightes this Berthwalde or Drithelm did see after hys death read the ix booke of Henr. Huntington King Etheldred made Abbot of Bardney Adelmus Gu. Malmesâ— lib. 5. de pontifiâ— Lying miracles Malmesbery commended for hys stile Lying miracles reproued Aldelme Byshop Swithune Bishop of Wine Bedo lib. 5. cap. 23. Ex historia Iornalensi do regib us Northumb S. Iohn of Beuerlay Anno. 717. Annother lying fable of Sainct Eguyne Ranulphus in Polychro lib. 5. cap. 23. Beda lib. 5. de gestes Angl. Polycron lib. 5. cap. 17. A generall rule seruing for the obseruation of Easter day This rule of Easter seemeth to be taken out of the booke of Numer And they going out of Ramesse the 15. day of the first moneth the next day after held their Easter c. Why priestes crownes were shauen Bede de gest lib. 5. The copy of a Monkish letter of Colfride to King Naiton for the shauing of Priestes crownes How proueth he that the Apostles Iob and Ioseph were shauen Much sayd nothing proued Diuersitie of rites hurteth not the Church See how these shauelinges would father their shauing vpon Peter which is neyther found in Scripture nor in any approued story but onely in paynted clothes Why Priestes and Monkes be shauen in the crowne The shauing of the crowne what it representeth How doth the signe of the crosse defend Churches from euill spirites when it cannot keepe them from euill Priestes If shauing of the crown doth each men patience in suffering how commeth it that we see none more washpish and irefull then these shorne generations of Monkish vipers Simon Magus 〈◊〉 as he sayâ— The difference betweene the shauing of Peter and Simon Magus In outward habite christians ought not to reliâ—â—ble wicked doers * There is but one mediator betweene God and man Christ Iesus The Scottish monke and the Englishe monkes differed in their shauing If Peter shall let in the elect of God into heauen Christ theâ— serueth in little stede A note to admonish the reader Fabia cap. 141. Guliel Malmesb de Reg. An. 724. Ethelburge the Queene perswadeth her husbaÌ„d to be a monke The crafty head of a woman King Iue resigning hys kingdome went to Rome and became a Monke Ethelburga the Queene made NuÌ„ne of Barking Peter pence first graunted and payd to Rome The lawes made by King Iue to his people Celulphus King of Northumberland Bede An. 729. The life of Bede briefly described This Benedict maister to Bede was the first that brought in the vse of glasse windowes into England Also the sayd Benet 〈…〉 An Epistle of Pope Sergius The famous learning of Bede Bede commended for integritie of lyfe Anno. 735. S. Iohns Gospell translated into English by Bede Celulfus of a King made a Monke Egbert Kyng of Northumberland Anno. 747. Ex Malmesb. lib. de gestis pontifi Anglo Cutbert Archbishop of Caunterbury The rogation dayes had not then that superstition in them as they had afterward Boniface an English man Archb. of Mentz Ethelwold kyng of Merceland Edelhim a strong 〈◊〉 valiant warriour Pride ouerâ—throwne A letter of Boniface otherwise called Winfridâ— sent to kyng Ethelbald Nihil factum quod non factum prius The corrupt lyfe of Nunnes noted The popish actes and doynges of Boniface Archbishop of Magunce The Monastery of Fulda in Germany builded by Boniface Childericus The French king deposed and Pipinus intruded Dist. xl cap Si Papa Images in Churches subuerted by Emperours mayntained by Popes Philippicus for holding agaynst Images lost hys Empyre his eyes The author of the book called the dialogues of Gregory Memoriall of reliques offring and sacrifice for the dead brought into the masse Canon The Popes feete first kissed of the Emperours Segebert king of Westsaxons Sigebert slayne Cruell tyranny with like cruelty reuenged Kenulphus king of Westsaxons Anno. 748. Murder reuenged with murder Offa King of Mercia An vntruth noted in the story of Fabianus The primacy of Canterbury remoued to Lichfield Lambrith Archbishop of Cant. This Alcuinus is commended for hys learning nex to Adelmus and Bede aboue all Saxons Ethelbert king of Eastangles wrongfully murdered by Offa. The vayne suspicion and wicked counsell of a woeman Ex historia Iornalensi Malmesocriensi Cruell murder reuenged Offa and Kenredus of Kinges made monkes at Româ— Egfretus King of Mercia Alcuinus Osbâ—â— to patritio The fathers fault punished in the childe Egbert King of Kent taken prisoner A princely example of clemency in a noble king The Church of Winchcombe builded by K. Kenulphus Egbert King of Kent released out of prison A place of Fabian doubted Pope Steuen the second The donation of Pipinus falsely taken to be the donation of Constantine Ex polyer lib. 5. cap. 25. Pope Paule the first Images agayne mayntayned by the Pope agaynst the Emperour A lay man pope who was deposed and had hys eyes put out Pope Steuen the third The counsell of Constantinople the 7. condemned of the Pope for condemning Images The pope also ordayned Gloria in Excelsis to be song in the masse at S. Peters altar by the Cardinals Pope Hadrian the first Images agayne mayntayned by the Pope to be mens Kalenders The body of S. Peter clothed iâ— siluer The order of the Romish masse book when it came in Ex Duraâ—do Nauâ—â—ro Iacobâ—â— Voragine in vita Greg. Et tameâ— ipsis commentum placet Terent Note well the practise of Prelates in planting their popish masse Gregories masse taketh place in Europe Carolus Magnus beneficiall to the sea of Rome Rex Christianissimus intituled to Fraunce A letter of Charles the great sent to king Offa. How the Pope heareth the cry of poore widowes and Orphanes The Empire translated from Greece to Fraunce Images written agaynst as contrary to the true fayth This Albinus was Alcuinus aboue mentioned The Bishops and Princes of England against Images King Egbert made a monke Anno. 757. Osulphus Mollo otherwise called Adelwold Alcredus or Aluredus Ethelbert otherwise named Adelred or Eardulphe Alfweld Osredus Adelred agayn kinges of Northumberland Anno. 764. Northumberland kingdome ceaseth Alcuinus otherwise called Albinus The troubles of the kingdome of Northumberland and described by Alcuinus Ex Historia MalmesberieÌ„si How it rayned bloud in Yorke Anno. 780. Brigthricus K. of Westsaxons Edelburga daughter to Offa poysoned her husband Wickednes reuenged Irene Anno. 784. Images restored agayne by Irene at Constantinople The second councell at Nicea The wickednes of Irene condingly rewarded Kenelmus king of Mercia innocently slayne Celulphus Ceolulphus Bernulphus kings of Mercia The kingdome of Mercia ceaceth Vniust dealinges of men iustly rewarded Paules Church The first aultar and crosse set vp in England The church of Winchester The church of Lincolne The church of Westminster The scholes at Cambridge Abbey of Knouisburgh Malmesb. Abbey of Glocester Mailrose Heorenton Hetesey The monastery of S. Martin at Douer Lestingey Whitbie This Hilda was first conuerted to the fayth by Paulinus a godly and learned
singular Apostles For he that said to Peter Feede my sheepe said also to all and singular his Apostles Go into all the world preach c. Math. vlt. Moreouer for as much as this man collecteth out of Chrysostome that the whole world was committed to Peter how shall we then ioyne this meaning of Chrysostome with S. Paule which sayth that the Gospel was committed to Peter euer the circumcision as was Paule ouer the vncircumcision And here an answer to this doughtie argument both to the forme to the matter thereof albeit concerning the matter here lacketh much to be said more of Peters successours in the text of Chrysostome By the which successours is not ment the bishop of Rome onely as the Papists would beare vs in hand but all such true and faithfull Pastors whom the Lordes calling sendeth and setteth ouer his flocke where so euer or whatsoeuer they be For as Peter beareth a representation of the church by the testimonie of August in Ioan. tract 124. Praefat. in Psal. 108. so the successours of Peter be all faithfull Pastors and ouerseers of Christes Church to whom Christ our Lord hath committed the charge of his flocke Wherefore they are not a little deceiued which looking vpō the rocke onely of the person and not the rock of confession contrary to the rule of Hilarie De trinit lib. 6. doe tie the Apostleship or rocke of Peter to one onely Bishop and the succession of Peter to one onely sea of Rome where as this being a spiritual office and not carnall hath no such carnall race or discent after any worldly or locall vnderstanding but hath a more mysticall meaning after a spirituall sense of succession such as Hierome speaketh of epist. ad Euagrium Omnes inquit Apostolorum successores sunt c. That is All saith he speaking of Bishops be successours of the Apostles c. Of like force and fashion and out of the same figure the same Author patcheth moreouer another argument proouing that the Bishop of Rome was tituled the head of Christes church in the primitiue time of the old aunciters before the age of Gregory His argument procedeth thus in the third figure S. Peter was called by the auncient fathers head of Christes church S. Peter was bishop of Rome Ergo the bishop of Rome was called head of the Church in the old auncient tyme. This argument expositorie beyng clouted vp in the third figure and concluding singularly hath rather a shew of an argumēt then maketh any necessarie conclusiō standing vpon no moode in the said figure if the Author thereof were put to his triall Albeit to leaue the forme and to come to the matter of the argument First how wel he wil dispatch himselfe of the Maior prooue vs that S. Peter although he were at Rome and taught at Rome and suffred at Rome yet that he was bishop and proper Ordinarie of that citie and speciall sea of Rome As touching the allegation of Abdias Orosius Ado Tertullian Cyprian Hierome Optatius and Augustine brought forth for his most aduantage to prooue his Maior thus I answer cōcerning Orosius Tertullian Cyprian Hierome and Augustine that where they speake of S. Peters chaire or planting the faith at Rome straightway this man argueth there upon that Peter was Bishop of Rome But that doth not clarkely follow For the office of the Apostles was to plant the faith in all places and in euery regiō yet were they not bishops in euery region And as for the chaire as it is no difference essentiall that maketh a bishop for so much as a Doctour may haue a chaire and yet be no bishop so cannot he conclude by the chaire of Peter that S. Peter was Bishop of Rome For all this proueth no farther but that Peter was at Rome and there taught the fayth of Christ as Paul did also and peraduenture in a chayre likewise yet we say not that Paule was therefore Bishop of Rome But that he was there as an Apostle of Christ whether he taught there standing on his feete or sittyng in a chayre In the Scripture commonly the Chaire signifieth doctrine or iudgement as sitting also declareth such as teach or iudge whether they sit in the chaire of Moyses or in the chaire of pestilence Planting likewise is a worde Apostolicall and signifieth not onely the office of a Bishop Wherefore it is no good consequent he sate he taught he planted at Rome his chaire and seate was at Rome Ergo he was Bishop of Rome And thus much touchyng Orosius Tertullian Cyprian Augustine As for Abdias Ado Optatus and such other although we should haue much wrong offered and neuer should make an ende if we should be prest with the authoritie of euery one that could or did mooue pen in all the whole first age of the church to be our iudges in euery ecclesiasticall matter and much more wrong should haue if the authors either corrupted or countersaited should be layd vnto vs speaking not in the same sense or in the same tongue or in the same time wherin they wrote yet to helpe and to faine the authorities of these authors so much as we may I answer to their allegations with this distinction of a bishop which is to be taken either generally or specially After the first a bishop is he to whom so euer the publike cure and charge of soules is committed without any limitation of place And so the name of Bishop is concident with the office of Apostle or any publique Pastour Doctour or Curator of the vniuersall flocke of Christ. And thus may Paule Peter or any other of the Apostles be called Bishops So also is Christ himselfe by expresse worde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Bishop and Pastor 1. Peter 2. And thus may Peter wel be named a bishop of these foresaid authors after this maner of taking But this publike and generall charge vniuersally ouer the whole without limitation ceased after Christ and the Apostles For then were bishops by places and prouinces appointed to haue speciall ouersight of some perticular flock or prouince and so to be resident and attendant onely vpon the same The other diuersitie of this name bishop is to be taken after a more speciall sort which is when any person orderly called is assigned namely specially to some one certain place citie or prouince wherunto he is only bound to employ his office charge and no where els according to the old Canons of the Apostles and of the Councell of Nice And this Bishop differing from the other is called Episcopus intitulatus hauing his name of his citie or Dioces And thus we deny that Peter the Apostle was euer Bishop elected installed or intituled to the Citie of Rome neyther doth Optatus Abdias Ado or Hierome affirme the same And if Ado say that Peter was bishop of Rome 25. yeares vntill the last
cities which cause being outward carnall was neither then cause sufficient and now ceasing importeth not to vs the like effect according as they say Sublata causa tollitur effectus So that by the reason therof the foresaid principallitie of the church of Rome did not hold then iure diuino sed humano And as it holdeth by mans law so by mans law may be repealed againe Wherfore be it admitted that both the Pope sitteth and succedeth in the chaire of Peter and also that he is the Bishop of the greatest citie in the world yet it followeth not therby that he should haue rule and lordship ouer all other bishops and churches of the world For first touching the succession of Peter many things are to be considered First whether Peter sate and had his chaire in Rome or not Secondly whether he sate there as an Apostle or as a Bishop Thirdly whether the sitting in the outward seate of Peter maketh successour of Peter Fourthly whether he sitteth in the chaire seat of Peter which sitteth not in the doctrine of Peter Fiftly whether the succession of Peter maketh rather an Apostle then a Bishop so should we call the Pope the Apostle of Rome and not the bishop of Rome Sixtly whether Ecclesiasticall functions ought to be esteemed by ordinarie succession of place or by Gods secret calling or sending Seuenthly and lastly whether it stand by Scripture any succession at all to be pointed in Christes Church or why more from Peter then from other Apostles All which Interrogatories being wel discussed which would aske a long proces it should wel appeare what litle hold the Pope hath to take this state vpon him aboue all other Churches as he doth In the meane tyme this one argument by the way may suffice in stead of many for our aduersaries to answer to at their conuenient leisure Which argument thus I forme and frame in Camestres Ca All the true successors of Peter sit in the chaire of the doctrine of Peter and other Apostles vniformly me No Popes of this latter Church of Rome sitte in the chaire of Saint Peters and other Apostles doctrine vniformely stres Ergo no Popes of this latter church of Rome be the true successors of Peter And when they haue well perused the Minor of this argument and haue well conferred together the doctrine taught them of S. Peter with the doctrine taught now by the Popes of iustification of a Christen man of the office of the law of the strength and largenes of sinne of mens merites of free will of works of supererogation of setting vp images of vij Sacramentes of auricular confession of satisfaction of sacrifice of the Masse of communicating vnder one kinde of eleuating and adoring the Sacramentall elements of Latine seruice of inuocation of prohibitiō of meates and mariage of vowing chastitie of sectes rules of diuers religions of indulgences and pardōs also with their doctrine taught now of magistrates of the fulnes of power and regalitie of the sea of Rome with many other like to these c. then will I be glad to heare what they wil say to the premisses Secondly if they would proue by the allegation of the Doctours Irenaeus Ambrose Augustine Theodoritus aforesaid the Bishop of Rome to bee the chiefe of all Bishops therfore because the citie wherof he is bishop is the chiefe and principall aboue all other Churches that consequent is to be denied For it followeth not taking as I said the principallitie of that church to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vpon the principal dominion of that citie no more then this consequent followeth London is the chiefe Citie in all England Ergo the bishop of London is the chiefest of all bishops in the Realme Which argument were derogatory to the bishop both of Canterbury and of Yorke Yea to graunt yet more to but aduersaries which is all they can require the minde of the foresaid Doctours Irenaeus Ambrose Augustine and Theodoritus in giuing principallitie vnto Rome to haue respect vnto the vertue of inscession from Peter and not vnto the greatnes of the Citie yet notwithstanding for all this their argument holdeth not if it be rightly considered to say The Apostolicall Sea of Rome hauing successiō from Peter with the bishops therof was chief then of all other churches in the primitiue tyme of these Doctours Ergo the Apostolicall sea of Rome with the Bishops therof hauing successiō from Peter ought now to be chiefe of all other churches in these our dayes This consequent might well follow if the tymes were like or if succession which gaue them the cause of principallitie were the same now which was then But now the time and succession is not correspondent for then succession in the time of these Doctours was as well in doctrine Apostolicall as in place Apostolicall Now the succession of doctrine Apostolicall hath not long ceased in the sea Apostolicall and nothing remaineth but onely place which is the lest matter of true spirituall and Apostolical succession And thus much to the authoritie and testimonie of these forenamed Doctors Besides these obiections heretofore recited out of Irenaeus Ambrose Augustine and Theodoritus our aduersaries yet obiect and heape vp against vs moreouer examples of the primitiue time of the church testimonies of generall Councels and opinions of auncient writers taken out of the booke of Councels Epistles decretall wherby their intent is to prooue the foresayd termes of the head of the church ruler of the church chiefe of all other Priestes to bee applied not onely to Peter but also to the Bishop of Rome within the compasse of the primitiue time And here commeth in the testimonie cited of Vincentius Lirinensis Of the Epistle of Paschasius and his fellowes writing to Leo from the Councel of Chalcedon The testimonie also of Iustinian the Emperour in his Codex where Ioannes then Pope was called caput omnium Ecclesiarum Epist. inter claras cap. De summa Trinit fide Cath. The testimonie also of Athanasius with his fellow bishops of Egypt of Thebaida and Libia in their Epistles to Pope Marcius Liberius Felix Likewise the testimonie of Hierome In praef in 4. Euang. Item Epist. 42. Tom. 1. Item Epist. 41. Tom. 2. Of S. Ambrose 1. Tim 3. Of S. Augustina to Boniface Ad Bonifac. contra duas Epist Pelagian Lib. 1. cap. 1. Item Lib. 2. De Baptism cap. 1. Of Theodoritus in his Epistle to Pope Leo. Epist Commentar in Pauli Epist. praefixa Of Chrysostome Epist ad Innocentium Tom. 5. c. By which testimonies our aduersaries would prooue S. Peter and after him the Bishop of Rome to be called and taken for head of the church chiefe bishop prince and ruler of the whole Clergy To all which obiections fully and exactly to aunswer in order would require a whole volume by it selfe In the meane time leauing the rest vnto them vnto whom it doth more
Philadelphia suffered Martyrdome at Smyrna which Policarpus specially aboue the rest is had in memory so that hee in all places among the Gentiles is most famous And this was the ende of this worthy disciple of the Apostles Whose hystory the brethren of the congregation at Smyrna haue wrytten in this their Epistle as is aboue recited Iraeneus in his 3. booke against heresies the 3 chap. and Eusaebius in his 4. booke and 14. chap. of his Ecclesiasticall history reporteth this worthy saying of Poticarpus This Policarpus sayth hee meeting at a certeine time Martion the heretick who said vnto him doest thou not know me made answere I know that thou art the first begotten of Sathan So great feare what euil might ensue therof had the Disciples of the Apostles that they would not speake to them whom they knew to be the deprauers of the verytie euen as Paule saith The hereticke after the first and second admonition shonne and auoyd Knowing that he which is such one is peruerse or frowarde and damneth himselfe This most holy confessour and Martyr of Christ Policarpus suffered death in the fourth persecution after Nero when Marcus Antonius and Lucius Aurelius Commodus raigned an Dom. 167. as Vrsperg affirmeth an 170. as Eusebius witnesseth in his Chronicles the 7. before the Calendes of Februarie Of Germanicus mention is made aboue in the storye of Policarpus of whome writeth Eusebius Lib. 4. cap. 15. notyng him to be a younge man and most constantly to perseuere in the profession of Christes doctrine whom wheÌ„ the Proconsul went about to perswade to remember his age and to fauor him selfe being in the floure of his age he woulde nor be allured but constaÌ„tly and boldly and of his owne accorde incited and prouoked the wild beast to come vpon him and to deuour him to be deliuerd more spedely out of this wretched life Haec Eusebius an 170. Thus haue you heard out of the Epistle of the brethren of Smyrna the whole order and liâ—e of Policarpus wherby it may appeare that he was a very aged maÌ„ who had serued Christ lxxxvj yeares since the first knowledge of him and serued also in the ministery about the space of 70. yeares This Policarpus was the schooler and hearer of Iohn the Euangelist and was placed by the sayde Iohn in Smyrna Of him also Ignatius maketh mention in his Epistle which he wrote in his iourney to Rome going toward his martyrdome and commended to him the gouernement of hys Church at Antioch whereby it appeareth that Policarpus then was in yâ— ministery Likewise Iraeneus writeth of the sayd Policarpus after this maner He alwaies taught sayd he those things which he learned of the Apostles leauing them to the Church and are onely true Wherevnto also at the Churches that be in Asia and all they which succeeded after Policarpus to this day beareth witnes And the same Irenaeus witnesseth also that the sayd Policarpus wrote an Epistle to the Phillipians which whether it be the same that is now extant and read in the name of Policarpus it is doubted of some notwithstanding in the sayd Epistle diuers things are founde very holesome and Apostolicke as where he teacheth of Christ of iudgement and of the resurrection Also he writeth of faith very worthily thus declaryng that by grace we are saued and not by works but in the will of God by Iesus Christ. In Eusebius we reade in like maner a part of an Epistle written by Irenaeus to Florinus wherin is declared how that the said Irenaeus being yet yong was with Policarpus in Asia at what time he saw well remembred what Policarpus did and the place where he sat teaching his whoâ—e order of life and proportion of his body with the sermons wordes which he said to the people And furthermore he perfectly remembred howe that the saide Policarpus often times reported vnto him those thinges which hee learned and heard them speake of the Lord his dooinges power and doctrine who heard the worde of life with their owne eares all which were more consonant and agreable to the holy Scripture Thus with much more hath Irenaeus concerning Policarpus Hierome also writing of the same Policarpus hath howe he was in great estimation throughout all Asia for that he was scholer to the Apostles and to them which did see and were conuersant with Christ himselfe whereby it is to be coniectured his authority to be much not onely with them of his owne Church but wyth all other Churches about him Ouer and besides it is witnessed by the sayd Irenaeus that Policarpus came to Rome in the time of Anicetus Byshop of Rome about the yere of our Lord. 157. in yâ— raigne of Antoninus Pius whose cause of his comming thether appeareth to be about the controuersie of Easterday wherin the Asians and the Romanes somthing disagreed amonge theÌ„selues And therfore the said Policarpus in the behalfe of the brethren and Church of Asia tooke his long iourneye thether to come and conferre with Anicetus Wherof wryteth also Nicephorus Lib. 4. declaring that Policarpus and Anicetus something varied in opinions and iudgement about that mater And that notwithstanding yet both freÌ„dly communicated either with the other insomuch that Anicetus in his Church gaue place to Policarpus to minister the Communion and Sacrament of the Lordes Supper for honour sake which may be a notable testimony now to vs that the doctrine concerning the free vse and liberty of ceremonies was at that time retained in the church without any offence of stomacke or breach of Christian peace in the Church This Policarpus as is aboue mentioned suffered his Martyrdome euen in his owne Church at Smyrna where he had laboured so many yeares in planting of the Gospel of Christ which was about the yeare of our Lorde 170. as Eusebius rekoneth in his Chronicle and in the 7. yeare of Antoninus Verus his raigne wherby it appeareth that Socrates in Historia tripartita was much deceaued saying that Policarpus suffered in the time of Gordianus In this fourth persecution beside Policarpus and other mentioned before we read also in Eusebius of diuers other who at the same time likewise did suffer at Smyrna Ouer and besides in the said persecution suffered moreouer Metrodorus a ministrr who was giuen to the fier so consumed An other was worthy Pionius which after much boldnes of speeche with his Apologies exhibited his sermons made to the people in the defence of christian sayth and after much reheuyng and comforting of such as were in prisons and otherwise discoÌ„forted at last was put to cruell torments and afflictions then giuen likewise to the fire so finished his blessed martyrdome After these also suffered Carpus Papylus and Agathonyca a woman who after their most constaunt and worthye confessions were put to death at Pergamopolis in Asia witnessing Eusebius Lib. 4 cap 7.
thinkest to possesse the gift of God by thy money therefore thy part nor lot is not in this worde Neither ought we to bee shauen on the crowne onely because Saint Peter was so shauen but because Peter was so shauen in the remebraunce of the Lords Passion therfore we that desire by the same Passion to be saued must weare the signe of the same passion with him vpon the top of our head which is the highest part of our body For as euery Church that is made a Church by the death of the Sauiour doth vse to beare the signe of the holy crosse in the front that it maye the better by the defence of that banner bee kept from the inuasions of euill spirits by the often admonition therof is taught to crucifie the flesh with the concupiscence of the same In like maner it behoueth such as haue the vowes of Monkes and degres of the Clergy to bind them selues with a straiter bit of continencie for the Lords sake And as the Lord bare a crowne of thorne on his head in his passion wherby he tooke caried away from vs the thornes and prickes of our sinnes so must euery one of vs by shauing our heads patiently beare and willinglye suffer the mockes and scorners of the worlde for his sake That wee may receaue the crowne of eternall life which God hath promised to all that loue him shall by shauing their corporal crownes beare the aduersity contemne the prosperity of this worlde But the shauing which Symon Magus vsed what faithful man doth not detest together with his magicall arte The which at the first apparance hath a shew of a shauen crowne but if you marke his necke you shal finde it curtailed in such wise as you will say it is rather meete to be vsed of the Symonistes then of the Christians And such of foolishe men be thought worthye of the glory of the eternall crowne whereas indede for their yll liuing they are worthy not only to be depriued of the same but also of eternall saluation I speak not this against thē that vse this kinde of shauing liue Catholikely in fayth and good workes but surely I beleeue there be diuers of them be very holy and godly men Amongst the which is Adamnan the Abbot and worthy Priest of the Columbians who when he came Embassadour from his country vnto king Alfride desired greatly to see our Monastery where be declared a wonderful wisedowe humilitie and Religiō both in his maners and wordes Amongest other talke I asked him why he that did beleue to come to the crown of life that should neuer haue end did vse contrary to his belief a definite Image of a crowne on his head And if you seke quoth I the felowship of S. Peter why doe you vse the fashion of his crowne whom S. Peter did accurse and not of his rather with whom you desire to liue eternally Adānā answered saying you know right well brother though I vse Symons maner of shauing after the custome of my country yet doe I detest with all my heart abhorre hys infidelitie I desire notwithstanding to imitate the footesteps of the holy Apostle as far forth as my power wil extend Then said I I beleeue it is so But then is it apparaunt you imitate those thinges which the Apostle Peter did frō the bottom of your hart if you vse the same vpon your face that you know he did For I suppose your wisedome vnderstandeth that it is right decent to differ in the triming your face or shauing frō his whom in your hart you abhorre And cōtrariwise as you desire to imitate the doings of him whom you desire to haue a mediator betweene God you so it is meete you imitate the maner of his apparell and shauing Thus much saide I to Adamnan who seemed then well to like our Churches in so much that he returning into Scotland reformed many of his churches there after our celebratiō albeit he could not do so amongst the Monks with whom he had special authority He endeuoured also to haue reformed their maner of shauing if he had bene able And nowe O King I exhort your maiestie to labor together with your people ouer whom the King of Kinges and Lorde of Lordes hath made you gouernor to imitate likewise in all these points the Catholicke and Apostolical churches So shall it come to passe that in the end of this your temporall kingdome the most blessed prince of the Apostles shall opē you the gates of the heauenly kingdome together with the other elect of god The grace of the eternal king preserue you most derely beloued sonne in Christ long time to reigne ouer vs to the great tranquility of vs all When this letter was read before king Nayton wyth other of his learned men and diligentlye translated into his proper language he semed to reioyce very much at the exhortation therof insomuch as rising vp from among his noble men he kneled on the ground and gaue God thankes that he had deserued to receaue so worthye a presente out of England so caused it forthwith by publike proclamation to be writen out learned obserued throught out all the prouinces of the Pictes defacing the errours that had bene vsed there by the space of 700. and 4. yeares For all the ministers of the altar all Monkes were shauen on the crowne And al the people reioiced for the new dyscipline of the most blessed Prince of the Apostles S. Peter which they had receaued ¶ By this monkish letter aboue prefixed voide of all Scripture of all probation truth of history thou maiest note gentle Reader howe this vaine tradition of shauen crownes hath come vp vpon how light and trifling occasion which in very deede was none other but the dreaming phantasies of Monkes of that time falsely grounding vpon the example of Peter when by no olde monument of any aūtient record they can euer proue either Peter or Symon Magus to haue bene shauen Moreouer in the said leter also is to be noted how the Scottish Clergy at that season did weare no such Priestly crownes as our English Churchmen then did But to cut of this matter of shauing more worthy to be laught at thē to be storied let vs now againe returne where as we left at king Iue of whom W. Malmesbery and Fabian in his chronicle do record that whē the foresaide Iue had ruled the west saxons by the tearme of 37. yeares by the importunate perswasion and subtile policie of his wife Ethelburga was allured to go to Rome there to be made a Monke Which Ethelburga after she had a long tyme laboured him to leaue the world and could not bring about her purpose vpon a season when the king and she had rested them in a faire pallace richly behanged were vpon the morow thence departed she by her commaundement caused the pallace to
tui Praesbyterum ad limina Apostolorū principum dominorum meorum Petri Pauli amatorum tuorum ac protectorum ad nostrae mediocritatis conspectum non moreris dirigere Quem satisfaciente domino sanctis tuis precibus non diffidas prospere ad te redire peracta praemissorum capitulorum cum auxilio Dei desiderata solennitate Erite enim vt confidimus etiam cunctis tibi creditis profuturum quicquid Ecclesiae generali claruerit per eius praestantiam impartitum c. So notable and famous was the learning of this foresayd Bede that the Church of Rome as by this letter appeareth both stood in need of his helpe and also requireth the same about the discussing of certaine causes and controuersies appertaining to learning Moreouer the whole Latin church at that time gaue him the maisterie in iudgement and knowledge of the holy Scripture In all his explanations his chiefest scope and purpose did euer driue to instruct and informe his Reader simplely and without all curiousnes of stile in the sincere loue of god of his neighbour As touching the holynes and integritie of his life it is not to be doubted for how could it be that he should attend to any vicious idlenes or had any laisure to the same who in reading digesting so many volumes consumed all his whole cogitations in writing vpon the scriptures for so he testifieth of himselfe in the 3. booke vpon Samuel saying in these wordes If my treatises and expositions saith he bring with them no other vtilitie to the Readers therof yet to my selfe they conduce not a little in this that while all my study and cogitatiō was set vpon them in the meane while of the slipperie intitements and vayne cogitations of this world I had little mynd Thus in this trauail of study he continued til the age of 62. yeres At length drawyng to his latter end beyng sicke vij wekes togither besides other occupiyngs of his mynde and other studies which he did not intermit he translated also the gospell of S. Iohn into English At length with great comfort of spirite departed this lyfe pronouncyng many comfortable sayings to them that stood about him vpon the Ascension day the same yeare when Nothelinus was instituted Archbishop of Caunterbury And thus much concernyng the story of Bede This Celulfus king of Northumberland afore mentioned after he had raigned viij yeares was made a Monke in the Abbey of Farne otherwise called Lindefar or holy Iland where by his meanes licence was geuen to the monkes of that house to drinke wyne or ale which before by the institution of Aidanus aboue mentioned dronke nothing but milke and water After whom succeded Egbert his cosin brother to Egbert the same tyme beyng bishop of Yorke which brought againe thether the palle that hys predecessors had forgone since the tyme that Paulinus had left the sea fled to Rochester as is before declared The said Egbert also erected a noble Library in Yorke whose example I would other bishops now would follow About the beginning of the raigne of this Egbert was Cutbert Archbishop of Canterbury who collected a great Synode of Bishops and Prelates in the yere of our Lord 747. in the month of September neare to the place called Clonesh◠In the which Synode assembled these decrees were enacted 1. First that Bishops should be more diligent in seing to their office and in admonishing the people of their faults 2. That they shoulde liue in a peaceable minde together notwithstanding they were in place disseuered a sunder 3. That euery Bishop once a yere should go about al the Parishes of his Dioces 4. That the said Bishops euery one in his dioces should monish their Abbots monks to liue regularly and that Prelates should not oppresse their inferiors but loue thē 5. That they should teach the Monasteries which the secular men had inuaded and coulde not then be taken from them to liue regularly 6. That none should be admitted to orders before his life should be examined 7. That in Monasteries the reading of holy Scripture should be more frequented 8. That Priests should be no disposers of secular busines 9. That they should take no mony for baptising infants 10. That they shoulde both learne and teache the Lordes Prayer and Creede in the English toung 11. That all should ioyne together in their ministery after one vniforme rite and maner 12. That in a modest voice they should sing in the church 13. That all holy and festinall dayes should be celebrate at one time together 14. That the Sabboth day be reuerently obserued kept 15. That the vij houres Canonical euery day be obserued 16. That the Rogation dayes both the greater and lesser should not be omitted 17. That the feast of S. Gregory and S. Austen our Patron should be obserued 18. That the fast of the foure times shoulde be kept and obserued 19. That Monkes and Nunnes should go regularly apparelled 20. That Byshops should see these decrees not to be neglected 21. That the Churchmen should not geue them selues to dronkeunesse 22. That the Communion should not be neglected of the Churchmen 23. Item that the same also should be obserued of the laye men as time required 24. That lay men first shoulde be well tried before they entred in Monkerie 25. That almes be not neglected 26. That Byshops should see these decrees to be notified to the people 27. They disputed of the profite of Almes 28. They disputed of the profite of singing Psalmes 29. That the Congregation shoulde be constitute after their habilitie of their goodes 30. That Monkes should not dwell among lay men 31. That publike prayer should be made for kinges and Princes These decrees and ordinaunces beyng thus among the Bishops concluded Cutbert the Archbishop sendeth the copy therof to Boniface whiche Boniface otherwise named Winfride an English man borne was than the Archbishop of Mentz and after made a Martyr as the Popish stories terme him This Boniface being as is sayd Archbishop of Mentz in the time of this foresayd Synode wrote a letter to Ethelbald king of Merceland which Ethelbald was also present in the same Synode of whome Bede maketh mention in his historie calling him proude Ethelbald and the greatest of the Saxon kinges in his time First this Ethelbald after the departing of Ceolulphe into his Monkerie inuaded and spoiled the countrey of Northumberland Moreouer he exercised mortall and horrible warre a long space wyth Cudred otherwise of some named Cutbert King of Westsaxons Furthermore he with other Saxon kings so impugned the Britains that from that time they neuer durst prouoke the Saxons any more At length the said Cudred refusing the intollerable exactions of proud Ethelbald doth incounter with him in battaile Where notwythstanding the great power that Ethelbald had to him adioyned of the Mercians of the Eastsaxons of the Eastangles and of Cantuarites yet the saide
the Pope did hold a councell at London In the which councel first began new found appellatiōs from councels to the Pope found out by Henry Bishop of wint For as the wordes of myne author doe recorde In Anglla namq̄ appellationes in vsu non erant donec eas Henricus Wint. Episcopus dum legatus esset malo suo crudeliter intrusit In eodem namq̄ concilio ad Rom. pontificis audientiam ter appellatū est c. That is For appellations before were not in vse in England till Henry Bishop of Winchester being thē the Popes Legate brought them cruelty in to his own hurt For in that Councell thrise appeale was made to the Bishop of Rome In the tyme of king Stephen died Gracianus a mōke of Bononie who compiled the booke called the Popes decrees Also his brother Petrus Lambardus bishop of Paris which is called the maister of Sentences compiled his foure bookes of the sentence These two brethren were the greatest doers in finding out and stablishing this blynde opinion of the sacrament that the only simnitude of bread and wyne remayned but not the substaunce of them and this they call the spirituall vnderstandyng of the mysterie And therefore no meruail if the sunne in those dayes were seene blacke and dimme Some also affirme that Petrus Comestor writer of the Scholasticall history was the third brother to these aboue named In the same tyme and raigne of the said king Stephen was also Hugo surnamed De sancto victore About the which tyme as Polychronicon reciteth liued and died Bernardus Clareuallensis The author of the history called Iornalensis maketh also mention of Hildegare the Nūne and propheresse in Almaine to liue in the same age Concerning whose prophesie agaynst the Friers hereafter by the grace of Christ more shal be said when we come to recite the order and nūber of Friers and religious men crept into the Church of Christ. We read moreouer of one named Ioannes de temporibus which by the affirmaunce of most of our olde histories lyued 361. yeares seruaunt once to Carolus Magnus and in the raigne of Stephen king of England dyed Polychron lib 7. Continuator Henr. Hunt Iornalens in vita Steph. Nicol. Triuet c. In the dayes also of this king and by him was builded the Abbey of Feuersham where his sonne he were buried He builded the monastery of Finerneys of Fomitance the castle of Walingford with a number of other Castles mo During the tyme of the sayd kyng Stephen the yeare of our Lord 1144. the miserable Iewes crucified a child in the Citie of Norwich N. Triuet alij Much about the same tyme came vp the order of the Gilbertines by one Gilbert sonne to Jacoline a knight of Lincolnshire c. Mention hath bene made before of certayne English Councels holden in the tyme of this kyng where it was in one of them vnder Theolbald the Archbishop of Canterbury decreed that bishops should lyue more discretely should reach their flocke more diligently that readyng of scriptures should be frequented more vsually in Abbeys that Priests should not be rulers of worldly matters and that they should learne and teach the Lordes prayer and Creede in English Malmesb. Matth. Parisiensis writeth how Stephen king of England in these dayes reserued to himselfe the right and authoritie of bestowyng of spirituall liuyngs and inuestyng Prelates an 1133. At which tyme also Lotharius the Emperour began to do the lyke in recouering agayne the right priuiledge taken away from Henricus his predecessor had not Bernardus geuen him contrary counsaile Here came into the Church the maner of cursing with booke bell and candle deuised in the Councell of London holden by William bishop of Winchester vnder Pope Celestinus which succeeded after Innocentius an 1144. Also Lotharius succeeded in the Imperiall crowne Conradus the nephew of Henricus the v. afore mentioned an 1138. which only amongst many Emperors is not found to receiue the crowne at the Popes hand In the dayes of this Emperor who raigned 15. yeres were diuers Popes as Celestinus 2. Lucius the 2. Eugenius the 3. at which time the Romaines went about to recouer agayne their former olde maner of chusing theyr Consuls and Senators But the Popes thē being in their ruffe in no case would abide it wherupon rose many commotions with much ciuile warre amongest them In so much that Pope Lucius sending for ayde to the Emperour and he otherwise letted at that tyme could not come armed his souldiours thinking to inuade them or els to destroy them in their Senate house But this comming to their knowledge before the people was all in aray and so much add was amongst them Pope Lucius beyng also amongst thē in the fight wel pelted with stones blowes liued not long after Likewise Pope Eugenius after him an 1145. pursuing the Romains for the same matter first did curse them with excommunicatiō After when he saw that would not serue he came with his host and so compelled them at length to seeke his peace and to take his cōditions which were these That they should abolish theyr Consuls and take such Senators as he by his Papall authoritie should assigne them Then followed Anastacius the 4. after him Hadrianus 4. an Englishman by his name called Breakespere belonging once to S. Albōs This Hadrianus kept great stirre in like sort with the citizens of Rome for abolishyng their consuls and Senate cursing excommunicating and warring agaynst them with all power he could make to the tyme he remooued the Consuls out of their office and brought them all vnder his subiection The lyke businesse and cage he also styrred vp against Apulia and especially against the Empire blustering and thundering agaynst Friderieus the Emperour as the Lord graunting you shall heare anone after we haue prosecuted such matter as necessarily appertayneth first to the continuation of our English story King Henry the second HEnry the secōd of that name the sonne of Jeffrey Plantagenet and of Maude the Empresse and daughter of king Henry the first beganne his raigne after king Stephen and continued 35. yeares The first yeare of his raign he subdued Ireland and not long after Thomas Becket was made by him Lord Chauncellour of England This king cast downe diuers Castles which were erected in the time of king Stephen He went into the North partes where he subdued William king of Scotland who at that tyme held a great part of Northumberland vnto new Castell vpon Tyne and ioyned Scotland to his owne kingdome from the South Ocenm to the North Iles of Orchades Also he put vnder his dominion the kingdome of Wales and there let to fall downe many great wooodes and made the wayes playne So that by his great manhood and policie the seignorie of England was much augmēted with the addition of Scotland Ireland the Iles Orchades
suffered this patiently Glossa The euils which these false Prophetes ioyned together by seculare power doe bryng in Are not the doinges of true Apostles but false Prophets The 34. signe is that true Apostles go not to preach to those which are coÌ„uerted already by other men but rather doe conuert those which are not yet conuerted least that they should build vpon an other mans foundation as S. Paule Rom. 15 sayth I haue laboured so that from Ierusalem to Iliricus I haue replenished the Gospell in euery place Glose That is I haue preached the same abouÌ„dantly in whom the great vertue of the holy ghost appeareth because so many nations that is the Gentiles haue receiued the Gospell by my preaching But I haue preached the Gospell there where Christ was not preached before least I should build vpon an other mans foundatioÌ„ Glose I should not preach to those that were conuerted by an other man Also 2. Corinth 10. we are not such as boast and glory in other mens labours Glose where an other man layd the foundation for that should be to boast inordinately Also in the same place not thinking to boast wher an other man hath gouernmeÌ„t but in those things which are put in experience Glose Of other preachers Because the Apostle did preach vnto those to whoÌ„ the Gospell was neuer preached that he might get prayse by his owne proper labour Therefore those Preachers which goe not to that people which haue neede to be conuerted but to those which are conuerted already which haue apostles of their own that is to say Bishops and Priests and yet do boast ouer an other mans flocke are not true Apostles but false Prophets The 35. signe is because true Apostles when they are sent go to their own dioces not to an other maÌ„s dioces euen as Paule being sent went to the Gentiles when he purposed to preach Actes 13. Seperate Paule and Barnabas for the businesse whiche I haue chosen them vnto Glose According to the appoyntmeÌ„t and decree of Iames Cephas and Iohn went he forth to be a teacher vnto the Gentiles But those preachers that stand vpon theyr feet That is to saye those Preachers whiche haue but small worldly substaunce for which cause they are more readier to goe which way so euer it shall please the Lord to send them I say the Lord hath sent them to preache not to those which be sufficiently learned but to those that are infidels as we read in Ezech. 2. After that the spirit of the Lord set Ezechiel vpon his feet in qua spem situs vnus tangitur and he sayd vnto him O sonne of man beholde I send thee to the nations which haue â—art â—acke from their profession which haue gone from me that is to the Iewish heretickes and to those nations which sometime haue bene Christians as the Egyptians the Babilonians and all those that obserue the law of Mahomet Therefore if such go to those that are already instructed hauing both Apostles bishops and priests of their owne they goe not into their own dioces but into an other mans dioces and are not true Apostles but false preachers And it is greatly to be feared least the Church be in hazard and daunger by such vnlesse they be thrust oâ—t of the same betime EueÌ„ as Ionas which wheÌ„ he was sent to â—iâ—iuy of the Lord which is interpreted large or wide and leadeth to the hill that is to the Infidels we speake of before They go not to those Infidelles according to the commaundement of the Lord but they turne an other way take their iourny into â—harsis which is interpreted â—oâ—king after ioy and pleasure That is they goe vnto thosâ— which receiue theÌ„ with ioy and gladnes do well prouide for them that is to say to godly and deuout Christians And therefore it is to be feared least the ship in which they be that is the Church be in great perill vnlesse they be thrown forth And therefore the Apostle spake of such false Prophets not without good cause 2. Timo. 2. And shonne thou those Glose That is such men as those be The 36. signe is because true Apostles doe not boast neither do they attribute vnto theÌ„selues any other thing but in that God hath wrought the same by them Paule Romaines 15. sayth I dare not say any thing but that which Christ hath wrought and accomplished by me Glo. That is I speake onely those thinges which by me that is by my ministery Christ hath wrought They therefore that boast of many things do attribute much vnto theÌ„selues which they neuer did are not true Apostles but false Prophets The 37. signe is that true Apostles do not apply them selues or leane to Logicall or Philosophicall reasons Therfore those preachers which do indeuour themselues to such kinde of reasons are not true Apostles but false Prophets The 38. signe is that true Apostles doe not loue carnally or after the flesh but hate what thing soeuer doth resist them in the seruice of God as Luke 14. He that doth not hate his father and mother his sonne and sister and also himselfe he cannot be my disciple Glose That is he that doth not hate whatsoeuer doth resist or let him in the seruice of God is not worthy to be a Disciple neither can he abide in that office Therefore for as much as true preachers are the true Disciples of the Lord it must needes follow that those Preachers which do promote their nephewes and kinsfolks how vnworthy soeuer they be to Ecclesiasticall promotions and liuinges contrary to the will of God or do any other thing that letteth or hindreth them in the seruice of God are not true Apostles but false Prophets The 39. signe is that true Apostles do not hunt for the frendship of this world for he that is the frend of this world is the enemy of God Therefore those preachers which purchase the frendship of this world are not true apostles but false prophetes Therefore for as much as the Scripture is infallible as in the 24. chapter of Mathew saying Heauen and earth shall perish but my words shal endure for euer And the holy ghost which spake in the Apostle cannot lie for prophecy for the most part is not spoken by the will of man but the holy men of God spake by the inspiration of the holy Ghost as it is red in the first epistle of Peter the 5. chapter It remayneth that all men which are bound to defend the Church may rise vp in the defence of the same according to that in the 24. chapter of the Prouerbs Deliuer those that are led to death and cease thou not to rescue those which are drawne to destruction Neither may he alleadge vayne accusations because it is sayd in the same place If he say he is not able or strong enough he that beholdeth the thoughtes of mens hartes shall know it c. what so euer
your letters or by any other indulgences to what persoÌ„ or persoÌ„s soeuer of what estate dignity or place soeuer vnder any maner or forme of words grauÌ„ted hereafter by the sea Apostolicke by the which indulgences the effect of the said prouision may be by any maner of waies hindered or deferred yet of our certayne knowledge we will that they shall want theyr strength in the prouision made or to be made for the sayd Frederick in the Church of Lincoln And if any vpon the premisses or any of them shall alleadge agaynst the foresayd Fredericke or his procurator That you will cause them to be cited on our behalfe so that they being cited peremtorily shal within the space of two monethes of your citation personally appere before vs there according to the law to make aunswere to the sayd Fredericke vpon the premisses Any priuiledges or indulgeÌ„ces what soeuer geuen and graunted either generally to the king dome of England or peculiarly to any other person of what state degree and place soeuer graunted by the foresaid sea vnder what soeuer maner forme of words for them not to be called vp beyond the sea or out of their owne City or Dioces by letters Apostolicall vnder whatsoeuer forme of wordes obtayned to the contrary in any wise notwithstanding All which priuiledges and indulgences we will in no case shall stand in any force or effect to the sayd partes Moreouer the day and forme of the citation we will that ye faythfully do intimate vnto vs by your letters containing the tenor therof And if both of you can not be present at the execution hereof yet we will notwithstaÌ„ding that one of you do execute the same without fayle Dated the 7. Kal. Febr. the 10. yeare of our Popedome As theâ—e is no maÌ„ which hath any eies to see but may â—asely vnderstand in reading this letter of the Pope how vnreasonable his request is how impudently he commauÌ„deth how proudly he threatneth how wickedly he oppresseth and racketh the Church of God in placing boyes and straungers in the ministery cure of soules also in making them his prouisors to rauen vp the Church goodes So is it no great maruell if this godly Bishoppe Robert Grosted was offended therwith who in my mind deserueth herein a double commendation not onely that he so wisely did discerne error from sincerity and truth but also that he was so hardy and constant to stand to the defence therof agaynst the Pope according as in this his answere to the Pope agayne may appeare as foloweth The aunswere of Robert Grosted SAlutem Pleaseth it your wisedome to vnderstand that I am not disobedient to any the Apostolicke precepts but both deuoutly reuerently with the natural affectioÌ„ of a sonne obey the same And also am an vtter enemy to al those that resist such Apostolick precepts as a childe zelous of his fathers honor And truly I am no lesse then bound therunto by the precept and coÌ„mauÌ„dement of God For the Apostolick preceptes are none other nor can be then consonant and vniforme to the doctrine of the Apostles and of our Sauiour Christ being the maister and Lorde of all the Apostles whose type and person specially in the consonant and vniforme hierarchie of the Church the Lord Pope semeth to beare the same our Lorde and Sauiour Iesus Christe saying whosoeuer is not with me the same iâ— agaynst me Therefore agaynst him neither is nor can be the most diuine sanctitye of the sea Apostolicall The tenour then of â—our foresayd Apostolicall letter is not consonant to true sanctity but vtterly dissonaÌ„t and disagreeing to the same First for that vpon the clause of this your letter many such other letters like which clause alwayes ye so much do vrge Non obstante induced and brought in vpon no necessity of any naturall law to be obserued doth swarme and floweth with all inconstancy boldnes pertinacy impudency lying deceiuing and is also a sea of mistrust in geuing credit to no man Which as it swarmeth with these so in like maner with innumerable other vices which hang and depend vpon the same mouing and disturbing the purity of Christian religion and lyfe agreable to the same as also the publique tranquility of men Moreouer next after the sinne of Lucifer which shal be in the latter time to wit of Antichrist the childe of perdition whome the Lord shall destroy with the breath of his mouth there is not nor can be any kinde of sinne so repugnant and contrary to the doctrine of the Apostles â—nd holy scripture to our sauiour Christ himselfe more hatefull detestable and abhominable then to destroy and kill mens soules by defrauding them of the mistery of the pastorall office which by the ministery of the postorall cure ought to saue and quicken the same Which sinne by most euident places of the Scripture such men are discerned knowne to commit which being in the authority of the Pastorall dignity do serue their owne carnall desires and necessaries with the benefit of the milke and wooll of the sheep and flocke of Christ and do not minister the same Pastorall office and charge to the benefite and saluation of those theyr sheep The same therefore by the testimony of the Scripture is not the administration of the Pastorall ministery but the killing and destruction of the sheep And that these two kinde of vices be most vile and wicked although after a differryng sorte and farre exceeding all other kinde of wickednesse hereby it is manifest For that the same are directly contrary to two vertues most chiefely good although differring in themselues and vnlike together For that is called most wicked which is contrary to a thing most best So much then as lyeth in the offenders the one of their offences is directly agaynst the deity which of himselfe is alwayes essentially and supernaturally good The other is agaynst the deification and the Image of God in man which is not alwayes but by the participation of Gods lightsome grace essentially and naturally God And forasmuch as in thinges being good the cause of good is better then the effect like as againe in euill things the cause of euill is worse then the effect of euil proceeding therof hereby it is manifest That the inducers of such wicked destroyers of Gods Image and deification in the sheep of Christ that is the church of God are worse theÌ„ those chief destroiers to wit Lucifer Antichrist And as in these degrees of wickednes how much more excellent such be who hauing a great charge committed to them of God to edifâ—ication and not to destruction are more bound to keep away and exclude such wicked destroyers from the church of God So much is it also of that that this holy seat Apostolicall to whom the Lord Iesus Christ hath geuen all maner of power to edification as the Apostle sayth and not to destruction can commaund or will to goe about
the Church with such ample possessions 39. It is not necessary to saluation to beleue the church of Rome to be supreme head ouer all Churches 40. It is but folly to beleue the Popes pardons 41. All othes which be made for any coÌ„tract or ciuill bargayne betwixt man and man be vnlawfull 43. Benedict Fraunces Dominicke Bern with all such as haue bene patrons of priuate religion except they haue repented with such also as haue entred into the same be in a damnable state and so from the Pope to the lowest Noues they be all together heretickes Besides these Articles to the number of 45. condemned as is sayd by the Counsell of Constance Other articles also I finde diuersly collected or rather wrasted out of the bookes and writinges of Wickliffe some by William Wodford some by Walden by Frier Tyssington other whom they in theyr bookes haue impugned rather theÌ„ coÌ„futed In the number of whom William Wodford especially findeth out these Articles and writeth agaynst the same to the number of 18. as here vnder follow 1. The bread remayneth in his owne substaunce after the consecration therof vpon the aultar and ceaseth not to be bread still 2. As Iohn was figuratiuely Helias and not personally so the bread figuratiuely is the body of Christ and not naturally And that without all doubt this is a figuratiue speach to say this is my body as to say This Iohn is â—elias 3. In the Decree Ergo Berengarius the Courte of Rome hath determined that the Sacrament of the holy Eucharist is naturaly true bread 4. They which do affirme that the infantes of the faythful departing without the Sacrament of baptisme are not to be saued be presumptuous and fooles in so affirming 5. The administration of the Sacrament of confirmatioÌ„ is not onely reserued to the Bishops 6. In the time of S. Paule onely two orders of Clerkes did suffice in the Church Priests and Deacons Neither was there in the time of the Apostles any destinction of Popes Patriarches and Archbishops and Bishops but these the Emperors pride did finde it out 7. Such as in times past either for couetousnes of temporall lucre or of hope of mutuall succour by kindred or for cause to excuse their lust although they dispayred of issue were maryed were coupled together not by true Matrimony 8. The causes of diuorcement either for spirituall consanguinity or for affinity be not fouÌ„ded in Scripture but are onely ordinaunces of men 9 These words I will take thee to wife are rather to be taken in conâ—ract of matrimony then these wordes I doe take thee to wife And the contract with any party by the words of the future tence ought not to be frustrate for the contract with any party afterward made by the words of the present time 10. There be 12. disciples of Antechrist Popes Cardinals Patriarches Archbishops Bishops Archdeacons Officials Deanes Monkes Chanons Friers and Pardoners 11. In the booke of Numbers the 18. chapter in Ezechiell 44. chapter it is commaunded simply that neither the Priestes of Aaron nor the Leuites should haue any part of inheritance with other tribes but should liue meerly of tithes and oblations 12. There is no greater hereticke or Antechrist then that Clerke which teacheth that it is lawfull for Priestes and Leuites of the law of grace to be indued with temporall possessions And if there be any heretickes Apostates or blasphemers these Clerkes be such 13. It is not onely lawfull for the Lords temporal to take away goods of fortune from the Churchmen sinning vsually but also are bounde so to doe vnder payne of eternall damnation 14. He that is the more humble and more seruiceable to the Church and more enamoured with the loue of Christ he is in the church militant the greater and the more nearest Vicar of Christ. 15. If corporall vnction or aneling were a Sacrament as now it is fayned to be Christ and his Apostles would not haue left the ordinaunce thereof vntouched 16. Vnto the true dominion secular is required vertuous life of him that ruleth 17. All thinges that happen doe come absolutely of necessity 18. Whatsoeuer the Pope or his Cardinalles can deduce clearely out of the Scripture that only is to be beleued or to be done at their monitioÌ„ whatsoeuer otherwise they do commaund is to be condemned as hereticall Besides this W. Woodford afore mentioued diuers other there were which wrote agaynst these articles of Wicliffe aforesay maynteyning the Popes part as seemeth for flatterye rather then following any iust cause so to doe or shewing forth any reason or learning in disprouing the same Notwithstanding on the contrary part some there were againe both learned and godly which taking the part of Wickliffe without all flattery defended the most of the sayd articles openly in scholes and other places as appereth by the works of Iohn Hus who in his publicke determinations in the vniuersity of Prage stoode in defence of the same agaynst all his aduersaryes As partly is here to be seene in these tractations vnder folowing ¶ THE PVBLICK DEFENCE of certayne Articles of Iohn Wickliffe in the first Act before the whole Vniuersity of Prage in Charles Colledge ¶ The determination of I. Hus vpon the xiiij Article of Wickliffe as touching the preaching and hearing of the word of God made in the yeare of our Lord. 1412. FOr so much as to condemne the trueth wittingly or without reasonable examination doth tende to greate daunger of saluation as the Lord sayth Luke the sixt doe ye not condemne and ye shall not be condemned Therefore to auoyd this great dauÌ„ger the Vniuersity of Prage and the whole communalty there of the Rector Masters Doctors Bachelers and Studentes in theyr generall assembly not agreeing to the condemnation pronounced by the Doctors in theyr councell house requireth of the sayde Doctors a reasonable proofe of theyr condemnation and that they should by scripture authority or infallible reasoÌ„ proue the falsehead of euery those fiue and forty Articles The which being once done the sayd Vniuersity will agree to the sayd condemnation as iust For the Vniuersity doth well know that as Augustine sayth in the end of his second booke of Christian doctrine That what so euer a man doth learne besides the holy scriptures if it be hurtfull there it is condemned If it be profitable there it is founde And when a man hath founde all thinges therein which he hath profitably learned els where he shall much more aboundantly finde those thinges which are found in no place els but are learned in the maruelous deapth and maruellous profoundnesse of those most sacred Scriptures onely Thus writeth Augustine And Gregory in his three twenty booke of Moralles sayth thus God in the holye scripture hath comprehended whatsoeuer thing may happen vnto any man and in the same hath by the examples of those which are gone afore taught them which are to come how to
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
Church and not Peter By which head they say that al the members are sustayned and made liuely The thyrd errour which the authors of the canons cōceiueth in the sayd text of Christ which was sayd to Peter Unto thee will I geue the keyes c. is this They say that in this sentence which was sayd to Peter of the authoritie to binde and loose was ment that as Christ gaue vnto Peter aboue all the rest of the Apostles a speciall and as it I were an excellent power aboue all the Apostles euen so say they he gaue vnto the Bishops of Rome whome they call Peters chiefe successors the same speciall power and authoritie exceeding the power of all other Byshoppes of the world The first part of this similitude and comparison doth appeare manifestly by the premisses to be erroneous wherin is playnly shewed that the other Apostles had equall power with Peter to binde and lose Wherfore cōsequently it followeth the 2. part of the similitude grounded vpon the same text to be also erroneous But and if the first part of the sayd similitude were truth as it is not yet the second part must needes be an errour wherein is sayd that the Bishops of Rome are Peters chiefest successors For althogh there be but one Catholicke christian Church of al the faithful sort conuerted yet the first part therof and first conuerted was of the Iewes the second of the Greeks the third part was of the Romaynes or Latines Whereof the first part was most perfectly conuerted vnto the fayth for that they faithfully obserued the perfectiō of charitie as appeareth in the Actes of the Apostses by the multitude of the beleuers The were of one hart and one soule neyther called they any thing that they possessed theyr owne but all was common amongst them Hereupon Paule to the Romaynes Salutation to euery beleuer first to the Iew to the Greeks after the Iewes The Greekes were the second and after the Iewes best conuerted and after them the Romaynes taking their information of the Greekes as appeareth by the Chronicles although in deed some Romaynes were conuerted vnto the fayth by Peter and Paule And as Christ sayd thrise vnto Peter feed my sheepe so Peter ruled these three Churches as witnesseth the Chronicles But first he reformed the Church of the Iewes in Ierusalem and Iudea as appeareth by the testimony of the Actes of the Apostles For Acts 1. It is manifest how Peter stonding vp amongst his brethren spake vnto them concerning the election of an Apostle in the place of Iudas the traytor alledging places vnto thē out of the scripture that an other should take vppon him his Apostleship And so by lot was Mathias constituted in the 12. place of Iudas acts 2. After that the holy Ghost was come vpon the Apostles and that they spake with the tongues of al men the heares were astonied at the miracle And some mocked them saying these men are full of newe wine But Peter stood vp spake vnto thē saying that it was fulfilled in thē that was prophecied by Ioell the prophet and he preached Christ vnto the people whome they of ignoraunce had put to death To them was Sauioure promised by the testimony of the Prophets And whē they heard the wordes of Peter they were pricked at the heart saying vnto him and the rest of the Apostles What shal we then do And Peter sayd vnto them repent and let euerye one of you be baptised in the name of Iesus Christ for the remission of your sinnes and ye shall receaue the holy ghost And there were ioined vnto them the same day about three M. soules And Actes 3.4.5 it appeareth that Peter aboue the rest did those thinges which belonged to the ministery of the Apostleship as well in preaching as in answering Wherupon some Chronicles say that Peter gouerned the church of the Iewes at Ierusalem 4. yeares before he gouerned Antioche And by the testimony of Paule to the Gal. as before is sayd The Gospell of the vncircumsion is cōmitted to Paule euen as the circumcision to Peter And he that wrought with Peter in the Apostleship of circumcisiō wrought with Paule amongst the Gentils Wherby it apreth that the Churche of the Iewes was commtted to the gouernment of Peter And in the proces of the Actes of the Apostles it appeareth that Peter beleeued that the fayth of Christ was not to be preached vnto those Gentiles which alwayes liued in vncleannes of Idolatry But whē Peter was at Ioppe Cornelius a Gētile sent vnto him that he wold come shew him the way of life But Peter a little before of the comming of the messengers of Cornelius being in his chāber after he had prayed fel in a trance and saw heauen open and a certayne vessel descending euen as a great sheete letten downe by foure corners from heauen to earth In the which were all maner of foure footed beastes serpentes of the earth and foules of the ayre And a voyce spake vnto hym saying arise Peter kill and eate and Peter sayd not so Lorde because I haue neuer eaten any common or vncleane thing This was done thrise And Peter descended not knowing what the vision did signifie and found the messengers of Cornelius As concerning the authoritie iudicial of the clergie many things are written thereof in the Canons of decrees greatly to be marueiled at and farre from the truth of the Scripture The authors of the Canons say that Chryst gaue vnto the priests power iudicial ouer sinners that confessed their sinnes vnto them And this they ground vpon the text of Christ I will geue vnto thee the keyes of the kingdome of heauen and what soeuer thou loosest c. And these keyes of the kingdome of heauen they cal the knowledge to discerne and the power to iudge which they say onely belongeth to the priestes except in case of necessitie then they say a lay man may absolue a man frō sinne And as touching absolution they say there are three thinges to be required on the sinners part first harty cōtritiō wherby the sinners ought to bewaile their offēding of god thorough sinnes the second is auricular confession whereby the sinner ought to shew vnto the Priest his sinnes the circumstances of them The third is satisfaction thorough penaunce enioyned vnto hym by the Priest for his sinnes cōmitted And of his part that geueth absolution there are two thinges say they to be required that is to say knowledge to discern one sinne from an other wherby he ought to make a difference of sinnes appoynt a conuenient penaunce according to the quantitie of the sinnes The secōd is authoritie to iudge wherby he ought to ioyne penaunce to the offender And further they say that he that is confessed ought with al humilitie to submit himself to this authoritie and wholy and voluntarily to doe those penaunces which are commaunded
this despight and reproofe Christ suffered most meekely in his owne person for to geue example of all meekenesse and pacience to all his faythfull folowers Certayne this world is now so full of proud beggers which are named Priestes but the very office of working of Priesthood which Christ approueth true and accepteth is farre from the multitude of Priests that now reigne in this world For from the highest Priest to the lowest all as who say study that is they imagine and trauell busilye how they may please this world and theyr flesh This sentence and many such other dependeth vpon them if it be well considered other God the father of heauen hath deceiued all mankinde by the liuing specially and teaching of Iesu Christ and by the liuing and teaching of his Apostles and Prophetes or els all the Popes that haue bene since I had any knowledge or discretion with all the Colledge of Cardinals Archbishops and Bishops Monks Canons and Friers with all the contagious flock of the communalty of Priesthood which haue all my life time and mikle lenger reigned and yet reigne increase damnably from sinne into sinne haue bene and yet bee proud obstinate heretickes couetous simoners and defouled adulterers in the ministering of the Sacramentes and specially in the ministring of the Sacrament of the aultar For as their workes sheweth whereto Christ biddeth vs take heed the highest Priestes and Prelates of this Priesthood chalenge and occupy vnlefull tēporall Lordships And for temporall fauour and meed they sell geue benefices to vnworthy and vnable persons yea these simoners sell sinne suffering men and women in euery degree and estate to lye and continue from yeare to yere in diuers vices slaūderously And thus by euil example of high priests in the church lower Priestes vnder them are not onely suffered but they are mayntayned to sell full deare to the people for temporall meed all the Sacraments And thus all this foresayd Priesthoode is blowne so high and borne vp in pride and vaine glory of their estate and dignity so blinded with worldly couetousnes That they disdayne to follow Christ in very meekenesse and wilfull pouerty liuing holylye and preaching Gods word truely freely and continually taking theyr liuelihood at the free will of the people of their pure almes where and when they suffice not for theyr true and busy preaching to get their sustenaunce with their handes To this true sentence grounded on Christes owne liuing and teaching of his Apostles these foresaid worldly fleshly Priests wil not consent effectually But as theyr workes and also their wordes shew boldly and vnshamefastly these forenamed Priestes and Prelates couet and enforce them mightely and busily that all holy scripture were expounded and drawne accordingly to their maners and to theyr vngrounded vsages and findinges For they will not since they hold it but folly and madnesse conforme their maners to the pure and simple liuing of Christ and his Apostles nor they will not followe freely their learning Wherefore all the Emperours and Kinges and all other Lordes and Ladyes and all the common people in euery degree and state which haue before time knowne or might haue knowne and also all they that now yet know or might know this foresayde witnes of Priesthood and would not nor yet will enforce them after theyr cunning and power to withstand charitably the foresayd enemies and traytors of Christ and of his churche all these striue with Antichrist agaynst Iesu. And they shall heare the indignation of God almighty without end if in conuenient time they amend them not and repent them verelye doing therefore due mourning and sorow after their cunning power For through presumtuousnesse and negligence of Priestes Prelates not of the Churche of Christ but occupying theyr prelacye vnduely in the Church and also flattering and false couetousnes of other diuers named Priestes Lousengers and lounderers are wrōgfully made and named Heremites and haue leaue to defraud poore and needy creatures of their liuelode and to liue by theyr false winning and begging in slouth and in other diuers vices And also of these Prelates these coker noses are suffered to liue in pride and hipocrisy and to defoule themselues both bodelye and ghostly Also by the suffering and counsell of these foresayde Prelates and of other Priestes are made both vayne brotherhoodes and sisterhoodes full of pride and enuye which are full contrary to the brotherhood of Christ since they are cause of mickle dissetion and they multiply and susteyne it vncharitably for in lustye eating and drinking vnmeasurably and out of time they exercise themselues Also this vaine confederacy of brotherhoodes is permitted to be of one clothing and to hold together And in all these vngrounded and vnlefull doinges priests are parteners and great medlers and counsellers And ouer this viciousnesse Heremites and Pardoners Ankers and straūge beggers are licensed and admitted of Prelates and Priestes for to beguile the people with flatteringes and leasinges slaunderously agaynst all good reason and true beleue and so to encrease diuers vyces in themselues and also among all them that accept them or consent to them And thus the viciousnesse of these foresayd named Priestes Prelates haue bene long time and yet is and shal be cause of wars both within the Realme and without And in the same wise these vnable Priestes haue bene and yet are and shal be chiefe cause of pestilence of men and morein of beastes and of barrennesse of the earth and of all other mischiefes to the tyme that Lordes and cōmons able them through grace for to know and to keepe the cōmaundements of God inforcing them than faythfully and charitably by one assent for to redresse and make one this foresayde Priesthood to the wilfull poore meeke and innocent liuing and teaching specially of Christ and his Apostles Therefore all they that know or might know the viciousnes that raigneth now cursedly in these Priests and in theyr learning if they suffice not to vnderstand this contagious viciousnesse let them pray to the Lord hartily for the health of his Church absteining them prudently from these indurate enemyes of Christ and of his people and from all their Sacraments since to them all that know them or may know they are but fleshly deedes and false as S. Cyprian witnesseth in the first question of decrees and in the first cause Ca. Si quis inquit For as this Saynt and great Doctour witnesseth there that not onely vicious Priestes but also all they that fauour them or consent to them in their viciousnesse shall together perish with them if they amend them not duely as all they perished that cōsented to Dathan and Abiron For nothing were more confusion to these foresayd vicious Priestes than to eschew them prudently in all theyr vnlefull Sacramentes while they cōtinue in their sinnefull liuing slaunderously as they haue lōg time done and yet do And no
of sinnes the vprising of the flesh and euerlasting life Amen And for a more large declaration sayth he of thys my sayth in the Catholicke Churche I stedfastly beleue that there is but one God almighty in and of whose Godhead are these three persons the father the sonne and the holye Ghost and that those three persons are the selfe same God almighty I beleue also that the second person of this most blessed Trinitie in most conuenient tune appoynted therunto afore tooke flesh and bloud of the most blessed virgin Mary for the sauegarde and redemption of the vniuersall kind of man which was afore lost in Adams offence Moreouer I beleeue that the same Iesus Christ our Lord thus being both God and man is the onely head of the whole Christian Churche and that all those that hathe bene or shal be saued be members of this most holy church And this holy Churche I thinke to be deuided into three sortes or companyes Wherof the first sort be now in heauen and they are the sayntes from hence departed These as they were here coÌ„uersant conformed alwayes their liues to the most holye lawes and pure examples of Christ renouncing Sathan the world and the flesh with all their concupiscences and euils The second sort are in Purgatory if any suche place be in the scriptures abiding the mercy of God and a full deliueraunce of payne The third sort are here vpon the earth and be called the Church millitant For day and night they contend against crafty assaultes of the deuill the flattering prosperities of this world and the rebellious filthines of the flesh This latter congregation by the iust ordinance of God is also seuered into three diuers estates that is to say into priesthood knighthood and the commons Among whom the will of God is that the one should ayd the other but not destroy the other The priestes first of al secluded from all worldlines should conforme theyr liues vtterly to the examples of Christ and his Apostles Euermore shoulde they be occupyed in preaching and teaching the scriptures purely and in geuing wholesome examples of good liuing to the other two degrees of men More modest also more louing gentle and lowly in spirite should they be then ano other sortes of people In knighthood are all they which beare sword by law of office These should defend Gods lawes and see that the Gospell were purely taught conforming theyr liues to that same and secluding all false preachers yea these ought rather to hazard their liues theÌ„ to suffer such wicked decrees as either blemisheth the eternall Testament of God or yet letteth the free passage therof whereby heresies schismes might spring in the Churche For of none other arise they as I suppose then of erroneous constitutioÌ„s craftely first creeping in vnder hipocriticall lies for aduauntage They ought also to preserue Gods people from oppressours tyrauntes and theeues to see the clergie supported so long as they teach purely pray rightly and minister the Sacramentes freely And if they see them doe otherwise they are bound by the law of office to compell them to chaung their doinges to see all thinges performed according to gods prescript ordinaunce The latter fellowship of this Church are the common people whose duery is to beare their good mindes true obedience to the aforesayd ministers of God theyr kinges ciuill gouernours and Priestes The right office of these is iustly to occupy euery man his facultie be it marchaundise handicraft or the tilthe of the ground And so one of them to be as an helper to an other following alwayes in their sortes the iust commaundementes of the Lord God Ouer and besidés all this I most faythfully beleeue the the Sacramentes of Christes Churche are necessary to all Christen beleuers this alwayes seen to that they be truly ministred according to Christes first institution and ordinaunce And forasmuch as I am maliciously most falsly accused of a misbeliefe in the sacrament of the aulter to the hurtfull slaunder of many I signifie here vnto all men that this is my fayth concerning that I beleue in that Sacrament to be contayned very Christes body and bloud vnder the similitudes of bread and wyne yea the same body that was conceiued of the holy ghost borne of that virgine Mary done on the crosse dyed that was buryed arose the thyrd day from the death and is now glorified in heauen I also beleue the vniuersall law of God to be most true and perfect and they which doe not so follow it in theyr fayth and works at one time or an other can neuer be saned Where as he that seketh it in fayth accepteth it learneth it delighteth therin and performeth it in loue shall cast for it the felicitie of euerlasting Innocencie Finally this is my fayth also that God will aske no more of a Christen beleuer in this life but onely to obey that preceptes of that most blessed law If any Prelates of the Church require more or els any other kinde of obedience then this to be vsed he contemneth Christ exalting hymselfe aboue God and so becommeth an open Antichrist Al the premisses I beleue particularly and generally all that God hath left in his holy scripture that I should beleeue Instantly desiring you my siege Lord and most worthye king that this confession of mine may be iustly examined by the most godly wise and learned men of your Realme And if it be found in all pointes agreeing to the veritie theÌ„ let it be so allowed and I therupon holden for none other then a true Christian. If it be proued otherwise then let it be vtterly coÌ„demned prouided alwayes that I be taught a better beliefe by the word of God and I shall most reuerently at all times obey therunto This briefe confession of this fayth the Lorde Cobham wrote as is mentioned afore and so tooke it with him to the court offering it withall meekenes vnto the kyng to read it ouer The king would in no case receaue it but coÌ„manded it to be deliuered vnto theÌ„ that should be his iudges Then desired he in the kinges presence that an hundred knightes and Esquiers might be suffered to come in vpon hys purgation which he knew woulde cleare hym of all heresies Moreouer he offered himselâ—e after the lawe of armes to fight for life or death in any man liuing Christen or heathen in the quarrell of hys fayth the king and the Lordes of hys Councell excepted Finally with all geÌ„tlenes he protested before all that were present that he wold refuse no maner of correction that shold after the lawes of God he ministred vnto him but that he would at al times with all meekenes obey it Notwithstanding all this the king suffered him to be sommoned personally in his owne priuy chamber Then sayd the Lord Cobham to the king that he had appeled from the
Lord Iesus they be murtheres and theeues Then sayde the Cardinall of Cambray beholde both this and all other articles before rehearsed he hath written much more detestable thinges in his booke then is presented in hys articles Truely Iohn Hus thou hast kept no order in thy sermons and writings Had it not ben your part to haue applyed your sermons according to your audieÌ„ce For to what purpose was it or what did it profite you before the people to preach agaynst the Cardinals when as none of them were present It had bene meeter for you to haue told them theyr faults before them all then before the laity Then aunswered Iohn Hus reuerend father for so much as I did see many prieste other learned men present at my sermons for their sakes I spake those wordes Then sayd the Cardinal thou hast done very ill for by such kinde of talke thou hast disturbed and troubled the whole state of the Church The 18. Article An hereticke ought not to be committed to the secular powers to be put to death for it is sufficient onely that he abide and suffer the ecclesiasticall censure These are my wordes That they might be ashamed of their cruel sentence and iudgement specially for somuch as Iesus Christ byshop both of the old and newe Testament would not iudge such as were disobedient by ciuill iudgement neither condemne them to bodily death As touching the first poynt It may be euidently seene in the 12. Chapiter of S. Luke And for the second it appeareth also by the woman which was taken in adultery of who it is spoken in the 8. chapter of Sainct Iohn And it is sayde in the 18. Chapter of Sainct Mathew If thy brother haue offended thee c. Marke therfore what I do say That an hereticke whatsoeuer he be ought first to be instructed and taught with Christian loue and gentlenes by the holy scriptures and by the reasons draâ—ne and taken out of the same as S. Augustine and others haue done disputing agaynst the heretickes But if there were any which after al these gentle and louing admonitions and instructions woulde not cease from or leaue of their stiffnes of opinions but obstinately resist agaynst the truth suche I say ought to suffer corporall or bodily punishment As soone as Iohn Hus had spoken those thinges the iudges red in hys booke a certayne clause wherein he seeined greeuously to enuey agaynst them which deliuered an hereticke vnto the secular power not being confuted or contricted of heresie and compared theÌ„ vnto the high priestes Scribes and Phariseis which sayd vnto Pilate it is not lawfull for vs to put any man to death and deliuered Christ vnto him And yet notwithstanding according vnto Christes owne witnesse they were greater murtherers then Pilate for he said Christ which hath deliuered me vnto thee hath committed the greatest offence Then the Cardinals and Bishops made a great noyse and demaunded of I. Hus saying who are they that thou dost compare or assimule vnto the Phariseis Then he sayd all those whiche deliuered vp anye innocent vnto the ciuill sworde as the Scribes and Phariseis deliuered Iesus Christ vnto Pilate No no sayd they agayne for all that you spake here of doctors And the Cardinall of Cambray according to his accustomed maner sayd Truly they which haue made and gathered these articles haue vsed great lenitie and getlenes for his writings are much more detestable horible The 19. article The Nobles of the world ought to coÌ„strayne and compel the ministers of the Church to obserue and keepe the law of Iesus Christ. I answere that it standeth thus word for word in my booke Those which be on our part do preach and affirme that the church militant according to the partes which the Lord hath ordayned is deuided and consisteth in these partes That is to say Ministers of the Church which should keepe purely and sincely the ordinaunces and commaundementes of the sonne of God and the Nobles of the world that should compel and driue them to keepe the commaundementes of Iesus Christ and of the common people seruing to both these partes and endes according to the institution and ordinaunce of Iesus Christ. The 20. Article The ecclesiasticall obedience is a kynd of obedience which the priestes and monks haue inuented wtout any expresse authority of the holy scriptures I answer and confes that those words are thus written in my book I say that there be three kindes of obedience spirituall secular and ecclesiasticall The spirituall obedience is that which is onely due according to the lawe and ordinance of God vnder the whiche the Apostles of Iesus Christ dyd lyue and all Christians ought for to liue The secular obedience is that which is due according to the Ciuill lawes and ordinances The ecclesiastical obedience is such as the Priestes haue inuented without any expresse authoritie of Scripture The first kinde of obedience doth vtterly exclude from it all euill as well on his part which geueth the commandement as on his also which doth obey the same And of this obedience it is spoken in the 24. chap. of Deut. Thou shalt do all that which the priestes of the kindred of Leuy shall teach and instruct thee according as I haue coÌ„maunded them The 21. Article He that is excoÌ„municated by the pope if he refuse and forsake the iudgement of the Pope and the generall Councell and appealeth vnto Iesus Christ after he hath made hys appellation all the excommunications and curses of the Pope cannot annoy or hurt hym I aunswere that I do not acknowledge this proposition but in deede I did make my complaynt in my booke that they had both done me and such as fauoured me great wrong that they refuse to heare me in the popes court For alter the death of one pope I dyd appeale to hys successor and all that did profite me nothing And to appeale from the P. to the Councell it were to long that were euen as much as if a man in trouble should seeke an vncertayne remedy And therfore last of all I haue appealed to the head of the Church my Lord Iesus Christ for he is much more excellent and better then any pope to discusse and determine matters and causes for somuch as he cannot erre neyther yet deny iustice to him that doth aske or require it in a iust cause neither can he condemne the innocent Then spake the Cardinall of Cambray vnto hym and sayd wilt thou presume aboue S. Paule who appealed vnto the Emperour and not vnto Iesus Christ Iohn Hus answered for somuch then as I am the first the do it am I therfore to be reputed counted an hereticke And yet notwithstanding S. Paule did not appeale vnto the Emperoure of hys owne motion or will but by the will of Christ which spake vnto hym by reuelation and sayd be firme and constant for thou must go
affirmed and proued that he shoulde ascende and come in another way for Iudas Iscariot was truely and lawfully chosen of the Lorde Iesus Christ vnto his Bishopricke as Christe sayth in the sixt of Iohn and yet he came in an other way into the sheepe folde and was a thefe and a Deuill and the sonne of perdition Did he not come in another waye when as our Sauiour spake thus of him he that eateth breade with me shall lift vp his heele agaynst me The same also is proued by Saynte Bernarde vnto Pope Eugenius Then sayde Paletz beholde the â—â—ror and maddenesse of this man for what more furious or madde thing canne there be then to say Iudas is chosen by Christ and notwithstanding he did ascende an other way and not by Christ. Iohn Husse aunswered verely both partes are true that he was electe and chosen by Christ and also that he did ascende and come in another way for he was a Theefe a Deuill and the sonne of perdition Then sayde Palettez cannot a manne be truely and lawefully chosen Pope or Byshoppe and afterwarde liue contrarye vnto Christe and that notwithstanding he doth not ascende any other wayes But I sayde Iohn Husse doe saye that whosoeuer doth enter into anye Byshoppricke or like office by Simonye not to the intent to labour and trauell in the Church of God but rather to liue delicately voluptuouslye and vnrighteously and to the intent to aduaunce hymselfe with all kinde of pride euery suche man ascendeth and commeth vppe by an other way and according vnto the Gospell he is a theefe and a robber The 7. Article The condemnation of the forty fyue Articles of Wickliffe made by the Doctours is vnreasonable and wicked and the cause by them alleadged is fayned and vntrue That is to say that none of those Articles are Catholicke but that euery of them be either hereticall erronious or offenciue The aunswere I haue wrytten it thus in my treatise the forty fyue Articles are condemned for this cause that none of those forty fyue is a Catholicke Article but eache of them is either hereticall erronious or offenciue O Mayster Doctour where is your proofe you fayne a cause which you doe not poue c. As it appeareth more at large in my Treatise Then sayd the Cardinall of Cambraye Iohn Husse thou diddest saye that thou wouldest not defend any errour of Iohn Wickliffes And now it appeareth in your bookes that you haue openly defended his Articles Iohn Hus aunswered Reuerend Father euen as I sayde before so doe I now say agayne that I will not defende any errours of Iohn Wickliffes neyther of anye other mannes but for so muche as it seemed vnto me to be agaynst conscience simply to consent vnto the condemnation of them no Scripture beyng alledged or brought contrary and agaynst them thereupon I woulde not consent or agree vnto the condemnation of them And for so much as the reason whiche is copulatiue can not be verifyed in euery poynt according to euery part thereof Nowe there remayneth sixe Articles of 39. These are sayd to be drawen out of an other treatise which he wrote agaynst Stanislaus de Znoyma The first Article No man is lawfully elect or chosen in that the Electours or the greater part of them haue consented with a liuely voyce according to the custome of men to elect and choose any person or that he is thereby the manifest and true Successour of Christ or Uicare of Peter in the Ecclesiasticall office but in that that any man doth most aboundantlye worke meritoriouslye to the profitte of the Churche he hath thereby more aboundant power geuen him of God thereunto The answere These things which follow are also written in my booke It standeth in the power and handes of wicked Electours to choose a woman into the Ecclesiasticall office as it appeareth by the election of Agnes whiche was called Iohn who held and occupyed the Popes place dignitye by the space of two yeares and more It may also be that they doe choose a Theefe a Murderer or a Deuil and consequently they may also elect and choose Antichrist It may also be that for loue couetousnesse or hatred they doe choose some person whom God doth not allowe And it appeareth that that person is not lawfully elect and and chosen In so much as the Electours or the greater part of them haue consented and agreed together according to the custome of men vpon any person or that he is thereby the manifest Successour or Uicare of Peter the Apostle or any other in the Ecclesiasticall office Therefore they which most accordingly vnto the scripture doe elect and choose reuelation being sette a parte doe onelye pronounce and determine by some probable reason vppon hym they doe electe and choose wherevppon whether the Electours doe so choose good or euill we ought to geue creditte vnto the workes of hym that is chosen for in that poynt that any manne doth moste aboundauntly worke meritoriously to the profitte of the Church he hath thereby more aboundaunt power geuen him of God thereunto And hereupon sayth Christ in the 10. of Iohn geue credit vnto workes The 2. Article The Pope being a reprobate is not the head of the holy Church of God The aunswere I wrote it thus in my Treatise that I woulde willinglye receiue a probable and effectuall reason of the Doctour howe thys question is contrary vnto the fayth to say that if the Pope be a reprobate how is he the head of the holy churche Beholde the trueth cannot decay or fayle in disputation for did Christ dispute agaynst the fayth when he demaunded of the Scribes and Pharisyes Math. 12. Ye stocke and ofspring of Uypers how can ye speake good thinges when you your selues are wicked and euill and beholde I demaunde of the Scribes if the Pope be a reprobate and the stocke of Uipers how is he the head of the holy Church of GOD that the Scribes and Pharisyes which were in the Councell house of Prage make aunswere hereunto For it is more possible that a reprobate man shoulde speake good thinges for so much as he may be in state of grace according vnto present iustice then to be the head of the holy Church of God Also in the 5. of Iohn our Sauiour complayneth vppon the Iewes saying How can you beleue which doe seeke for glory amongest your selues and doe not seeke for the glory that commeth onely of God And I likewise doe complayne how that if the Pope be a reprobate can he be the head of the Church of God which receiueth hys glory of the world and seketh not for the glory of GOD For it is more possible that the Pope being a Reprobate should beleue then that he should be the head of the Churche of God For so much as he taketh his glory of the world The 3. Article There is no sparke of apparance that there ought to be one head in the spiritualtye to
to be feared The answere It is not so in my treatise but contrariwise that the subiects are boūd willingly gladly to obey the vertuous and good rulers and also those which are wicked and euill But notwithstāding if the pope do abuse his power it is not thē to be feared as by bondage And so the Lordes the Cardinals as I suppose did not feare the power of Gregory the xij before his deposition whē as they resisted him saying that he did abuse his power contrary vnto his owne othe The 8. Article An euill and a wicked Pope is not the successor of Peter but of Iudas The aunswere I wrote thus in my treatise If the pope be humble and meek neglecting and despising the honors and lucre of the world if he be a shepheard taking his name by the feeding of the flock of God of the which feeding the Lord speaketh sayinge feede my sheepe if he feede the sheepe with the worde and with vertuous example and that he become euen lyke hys flocke with his whole hart and minde if he doe diligently and carefully labour and trauell for the Church then is he without doubt the true Uicare of Christ. But if he walke contrary vnto these vertues for so much as there is no society betwene Christ and Belial and Christ himselfe saith he that is not with me is agaynst me how is he then the true vicar of Christ or Peter and not rather the Uicare of Antichrist Christ called Peter himselfe Sathanas when he did cōtrary him but onely in one word and that wyth a good affection euen him whom he had chosen his Uicare and specially appoynted ouer his church Why should not any other then being more contrary vnto Christ be truely called Sathanas and consequently Antichrist or at lest the chiefe and principall minister or vicar of Antichrist There be infinite testimonyes of this matter in S. Augustine S. Ierome Ciprian Chrisostom Bernard Gregory Remigius and Ambrose c. The 9. Article The Pope is the same beast of whome it is spoken in the Apot. power is geuen vnto him to make warre vpon the sayntes The answere I deny this Article to be in my booke The 10. Article It is lawful to preach notwithstāding the Popes inhibition The answere The Article is euidēt forsomuch as the Apostles did preach contrary to the commaundement of the bishops at Ierusalem And S. Hillary did the like contrary to the cōmaūdement of the pope which was an Arrian It is also manifest by the example of Cardinals which contrary vnto the cōmaundement of Pope Gregory the xij sēt throughout all realmes such as should preach agaynst him It is also lawfull to preach vnder appeale contrary vnto the Popes commaundement And finally he may preach which hath the commaundement of God wherunto he ought chiefly to obey The 11. Article If the Popes commaundement be not concordant and agreeable with the doctrine of the Gospell or the Apostles it is not to be obeyed The answer I haue thus written in my booke The faythfull disciple of Christ ought to wey and consider whether the popes commaundement be expressely plainely the cōmaūdement of Christ or any of his Apostles or whether it haue any foundatiō or groūd in their doctrine or no and that being once knowne or vnderstand he ought reuerētly and humbly to obey the same But if he do certaynly know that the popes cōmaūdement is contrary and agaynst the holy Scripture and hurtful vnto the Church then he ought boldely to resist agaynst it that he be not partaker of the crime and offēce by cōsenting thereunto This I haue handled at large in my treatise and haue confirmed it by the authorityes of Saint Austine Hierome Gregory Chrisostome Bernard and Bede and with the holy Scripture and Canons the which for breuities cause I do here passe ouer I will onely reherse the saying of Saint Isydore who writeth thus He which doth rule and doth say or commaund any thing cōtrary and besides the will of God or that which is euidētly commaunded in the Scriptures he is honoured as a false witnesse of God and a Church robber Whereupon we are bounden to obey no Prelate but in such case as he do commaund or take counsell of the Councels and commaundements of Christ. Likewise S. Augustine vpon this saying vpon the chayre of Moyses c. sayth Secondly they teach in the chayre of Moyses the law of God Ergo God teacheth by them but if they will teach you any of theyr owne inuentions do not geue eare vnto them neither doe as they cōmaund you Also in the saying of Christ he that heareth you heareth me all lawfull and honest thinges be comprehended in the which we ought to be obedient according to Christes saying it is not you which doe speake but the spirite of my father whiche speaketh in you Let therfore my aduersaryes and slaunderers learne that there be not onely 12. Counsels in the Gospell in the which subiectes ought to obey Christ and his appoynted ministers but that there are so many Counsels and determinations of God as there be lawfull and honest thinges ioyned with preceptes and commaundementes of God bindinge vs thereunto vnder the payne of deadly sinne for euery such thing doth the Lord commaund vs to fulfill in tyme and place with other circumstaunces at the will and pleasure of their minister The 12. Article It is lawfull for the clergy and laytye by their power and iurisdiction to iudge and determine of all things pertayning vnto saluation and also of the workes of the Prelates The aunswere I haue thus written it in my booke that it is lawfull for the clergy and laity to iudge and determine of the works of their heades and rulers It appeareth by this that the iudgement of the secret counselles of God in the court of conscience is one thyng the iudgement of the authority and power in the church is an other Wherefore subiectes first ought principally to iudge and examine themselues 1. Corinthians 11. chapter Secondly they ought to examine all thinges whiche pertayneth vnto their saluation for a spirituall man iudgeth and examineth all thinges And this is alleadged as touching the first iudgement and not the second as the enemy doth impute it vnto me Whereupon in the same place I doe say that the lay man ought to iudge and examine the workes of his Prelate like as Paule doth iudge the doinges of Peter in blaming him Secondly to auoyd them according to this saying Beware of false Prophets c. Thirdly to rule ouer the ministery For the subiect ought by reason to iudge and examine the works of the Prelats And if they be good to prayse God therefore and reioyce But if they be euill they ought with patience to suffer them and to be sorry for them but not to do the like least they be damned with them according to this
hys booke De sacerdotum Monachorum abhominatione desolationis pag. 84. c. I beseech the reader to note Nam ista scribens fateor ê™ nihil aliud me in illis perurget nisi dilectio Dom. Nostri Iesu crusifixi c. That is For in writing these things I confesse nothinge els to haue moued me hereunto but onely the loue of our Lorde Iesus crucified whose printes and stripes according to the measure of my weakenes and vilenes I couet to beare in my selfe beseeching hym so to geue me grace that I neuer seek to glory in my selfe or in any thing els but onely in his crosse and in the inestimable ignominy of his passion which he suffered for me And therefore I write and speake these thinges which I do not doubt will like all such as vnsaynedly do loue the Lord Christ crucified and contrary will mislike not a little all suche as be of Antichrist Also agayne I confesse before the most merciful Lord Iesus Christ crucified that these thinges which I do now write and those that I haue written before neither I could haue writteÌ„ nor knew how nor durst so haue written vnlesse he by hys inward vnction had so commaunded me Neither yet do I write these thinges as of authority to get me fame and name For as S. Augustine Hierome do say that is onely to be geuen to the scriptures and writinges of the Apostles Euangelistes and Prophetes and to the Canonicall Scriptures which doe abounde in the fulnes of the spirite of Iesus And whatsoeuer is there sayd is full of veritie and wholesome vtilitie c. And here place also would require something to say to Aeneas Siluius to Antoninus and to Laziardus which falsly impute articles to him whiche he neuer mayntayned But because tyme suffereth not I wil proceed to the story of maister Hierom of Prage The Tragicall and lamentable history of the famous learned man and godly Martyr of Christ maister Hierome of Prage burned at Constance for like cause and quarrell as Maister Iohn Hus was 1416. THese thinges hetherto being discoursed touching the lyfe Actes and Constant martyrdom of M. Iohn Hus with part also of his letters adioyned to the same whose death was on the 6. of Iuly an 1416. now remayneth coÌ„sequently to describe the like Tragedy and cruell handeling of his Christian companion and fellow in bandes M. Hierome of Prage Who grieuously sorrowing the slaunderous reproch and diffamation of his couÌ„try of Boheme and also hearing tell of the manifest iniuries done vnto that man of worthy memory M. Iohn Hus freely and of hys own accord came vnto Constance the 4. day of Iprill an 1415. Who there perceiuing that Iohn Hus was denyed to be heard and that watche and wayte was layd for hym on euery side he departed to Iberling a Citty of the Empire vntill the next day the which Citty was a myle of froÌ„ Constance and from thence he wrote hys letters by me vnto Sigismund kyng of Hungry and hys Barons and also vnto the Councell most earnestly requiring that the kyng and the Councell would geue him a safe conduct frely to come and go and that he woulde then come in open audience to aunswere vnto euery man if there were any of the Councell that would lay any cryme vnto hym as by the tenour of his intimation shall more at large appeare When as the sayd king of Hungary was required therunto as is aforesayd being in the house of the Lord Cardinall of Cambray he denyed to geue M. Hierome anye safe conducte excusing himselfe for the euil speede he had with the safe conduct of Iohn Hus before and alleadging also certayne other causes The deputies also of the foure nations of the Councell being moued thereunto by the Lords of the kingdome of Boheme aunswered wee say they will geue hym a safeconduct to come but not to depart Whose aunsweres when they were reported vnto maister Hierome he the next day after wrote certaine intimations according to the tenour here vnder written which he sent vnto Constance to be set vpon the gates of the Citty and vpon the gates of the Churches and Monasteries and of the houses of the Cardinals and other nobles and prelates The tenour wherof here followeth word for word in thys maner Unto the most noble Prince and Lord the Lord Sigismund by the grace of God king of the Romanes alwaies Augustus and of Hungary c. I Hierome of Prage maister of Arte of the generall vniuersities of Paris Colleyn Heldeberg Prage by these my present letters do notifie vnto the king together with the whole reuerend Councell and as much as in me lyeth do all men to vnderstand and know that because of the crafty slaunderers backbiters accusers I am ready freely of myne owne will to come vnto CoÌ„stance there to declare openly before the Councell the puritie and sinceritie of my true fayth and myne innocencie and not secretly in corners before any priuate or particulate person Wherfore if there be any of my slauÌ„derers of what natioÌ„ or estate soeuer they be which will obiect agaynst me anye crime of errour or heresie let them come forth openly before me in the presence of the whole Councell and in theyr owne names obiect agaynst me and I will be ready as I haue written to aunswere openly and publikely before the whole Councell of myne innocencie and to declare the puretie and sinceritie of my true fayth And if so be that I shal be fouÌ„d culpable in errour or heresie then I will not refuse openly to suffer such punishment as shall be meete and worthy for an erroneous person or an hereticke Wherefore I most humbly beseech my Lord the King and the whole sacred CouÌ„cell that I may haue to this end and purpose aforesayd safe and sure accesse And if it happeÌ„ that I offering suche equitie and right as I do before any fault be proued agaynst me be arested imprisoned or haue any violence done vnto me that theÌ„ it may be manifest vnto the whole worlde that this generall Councell doth not proceede according to equitie and iustice if they woulde by any meanes put me backe from this profouÌ„d and straight iustice being come hether freely and of myne owne minde and accorde The whiche thing I suppose to be farre from so sacred and holy Councell of wise men WHen as yet he through such intimations copied out in the Bohemian Latine and Germayne tongue being set vp as is aforesayd could not get any safeconduct theÌ„ the Nobles Lords and Knightes specially of the Bohemian nation present in Constance gaue vnto maister Hiâ—rome their letters patentes coÌ„firmed with their seales for a testimony and witnesse of the premisses With the which letters the sayd M. Hierome returned agayne vnto Boheme but by the treason and conspiracy of his enemies was taken in Hirsaw by the officers of Duke Iohn and in Zultzbach was brought backe agayne to
For in that that euery one that worketh more meritoriously to the profite of the Church he hath so much the more greater authoritie from God 25. There is not so muche as one sparke of appearaunce that there ought to be one head ruling and gouerning the church in spirituall causes which should alwayes be conuersaunt in the church millitaâ—â— For Christ without anye such monstrous heds by his â—â—ue disciples sparsed through the whole world could better a great deale rule his church 26. The Apostles and faythfull priests of God haue right worthily in al thinges necessary to saluation gouerned the church before the popes office tooke place and so might they doe agayne by like possibilitie vntill Christ came to iudgement if the popes office should fayle Let euery one that is suspected in the foresayd articles or els otherwise found with assertion of them Be examined in maner and forme as followeth IN primis whether he knew Iohn Wicleffe of Englande Iohn Hus of Bohemia and Hierome of Prage or anye of them and how he came by the knowledge of them whither that during the liues of them or any of them they had eyther bene conuersant with them or found any frendship at their handes 2. Item whether he knowing them or any of them to be excommunicate did willingly participate with them esteming affirming the same their participacioÌ„ to be no sin 3. Item whither that after their deathes he euer prayed for them or any of them openly or priuily doing any work of mercy for them affirming them to be either saintes or els to be saued 4. Item whether he thought them or anye of them to be Saintes or whether that euer he spake such wordes and whether euer he did exhibite any worshippe vnto them as vnto saintes 5. Item whether he beleue hold and affirme that euery generall councell as also the Councell of Constance doth represent the vniuersall Church 6. Item whether he doth beleue that that which the holy Councell of Constance representing the vniuersall church hath and doth alow in the fauour of the fayth and saluatioÌ„ of soules is to be approued and allowed of all the faythfull Christians and that whatsoeuer the same Councell hath condemned and doth condemne to be contrary both to the fayth and to all good men is to beleued holden and affirmed for condemned or not 7. Item whether he beleueth that the condemnations of Iohn Hus Iohn Wickleffe and Hierome of Prage made as well vpon their persons as their bookes and doctrine by the holy generall Councelll of Constance be rightly iustly made and of euery good Catholicke man are so to be holden and affirmed or not 8. Item whether he beleue hold and affirme that Iohn Wickleffe of England Iohn Hus of Bohemia and Hierome of Prage were heretickes or not and for heretickes to be nominated preached yea or not and whether theyr bookes and doctrines were and be peruerse or not for the which together with their pertinacie they wre condemned by the holye sacred Councell of Constaunce for heretiques 9. IteÌ„ whether he haue in his custody any treatises smal workes Epistles or other writinges in what language or tongue soeuer set forth and translated by any of these heretickes Iohn Wickleffe Iohn Hus and Hierome or any other of their false Disciples and followers that he may deliuer them to the ordinaries of that place or his commissary or to the inquisitours vpon hys othe And if he say that he hath no such writing about him but that they are in some other place that then you sweare him to bring the same before his Ordinary or other aforenamed within a certayne time to him prefixed 10. Item whether he knoweth any that hath the treatises works Epistles or anye other writinges of the aforesayd Iohn Wickleffe Iohn Hus and Hierome in whatsouer tong they are made or translated and that he detect manifest the same for the purgation of their fayth and execution of iustice 11. Item especially let the learned be examined whether he beleueth that the sentence of the holy Councell of Constance vpon the 45. articles of Iohn Wickleffe and the 30. Articles of Iohn Hus be not Catholicke which sayth that some of them are notorious hereticall some erroneous other some blasphemous some slaunderous some rash and seditious some offensiue to godly eares 12. Item whether he beleeueth and affirmeth that in no case it is lawfull for a man to sweare 13. Item whether he beleueth that at the commaundement of a iudge or any other it is lawfull to take an oth to tell the truth in anye conuenient cause although it be but purging of an infamy or not 14. Item whether he beleueth that periury wittingly coÌ„mitted vppon what cause soeuer whether it be for yâ— safegard of hys owne life or of any other mans lyfe yea although it be in the cause and defence of the fayth be a sinne or not 14. Item whether a man contemning purposedly the rites of the Churche and the ceremonies of exorcisme of Cathechisme and the consecration of the water of Baptisme be deadly sinne or not 16 Item whether he beleue that after the consecration of the priest in the sacrament of the aultar vnder the figure of bread and wyne be no materiall bread and wyne but in al poyntes the same very Christ which was crucified vppon the Crosse and sitteth vpon the right hand of the father 17. Item whether he beleeue that after the consecration made by the priest vnder the onely forme of bread and besides the forme of wyne be the very flesh of Christ and hys bloud hys soule and hys deitie and so whole Christ as he is and in likewise vnder the forme of wine without the forme of bread bee the very fleshe of Christ and hys very bloud his soule and deitie and so whole Christ the same body absolutely vnder euery one of those kinds singularly 18. Item whether he doth beleue that the custome of houseling of the lay people vnder the forme of bread only obserued of the vniuersall Church and allowed by the onely Councell of Constance be to be vsed and not without the authoritie of the Churche at mens pleasures to be altered and that they that obstinately affirme the contrary to this are to be punished as heretickes or not 19. Item whether he beleue that those whiche contemne the receiuing of the sacramentes of confirmation or extreme vnction or els the solemnisation of matrimony coÌ„mit deadly sinne or not 20. Item whether he beleeue that a Christian man ouer and besides the contrition of hart being licensed of a conuenient priest is bound to confesse himselfe only to a priest and not to any lay man be he neuer so deuout or good vpon the necessitie of saluation 21. Item whether he beleue that in the cases before put a priest may absolue a sinner confessing himself and being contrite from all sinnes and enioyne him penaunce for the same
yeare of Nero that is easilie refuted both by the Scriptures and Histories for so we vnderstand by the declaration of Saint Paule Gal. 1.2 that 14. yeares after his conuersion Saint Paule had Peter by the hand at Hierusalem Moreouer the said Paule in the foresaid Epistle witnesseth that the charge Apostolical was coÌ„mitted vnto Peter ouer the Circumcised and so was he intituled Also S. Paule writing to the Romains in his manifold salutations to them in Rome maketh no mentioÌ„ there of S. Peter which doubtles should not haue bene vnremembred if he had bene then in Rome Againe S. Peter dating his Epistle from Babilon was not then belike at Rome Furthermore histories doe record that Peter was at Pontus v. yeares and at Antioch 7. yeares How could he then be 25. yeares at Rome Finally where our aduersary alleaging out of Ado saith that S. Peter was there 25 yeres vntil the last yere of Nero how can that stand when S. Paule suffering vnder Nero was put to death the same day tweluemonth that is a whole yeare after Peter c. But especially how agreeth this with Scripture that Christ should make Peter an Apostle vniuersall to walke in all the world Item per vniuersum orbem Item Etitis mihi testes vsque ad fines terrae c. And our Papists would needs make him a sitting Byshop and intitle him to Rome How accorde these Apostolus and Episcopus ire and sedere Omnes gentes and Roma togither And thus haue I resolued the first vntrueth of that Popish demonstration aboue rehearsed Pag. 14. wherein they thinke to proue that as Peter although hee was not called vniuersall Apostle yet was the head of the whole Churche so the Pope might and hath had after him the charge of the whole Church although he was not called vniuersall Bishop in the olde tyme. c. Now followeth the second vntrueth to be touched in the same argument which is that because Peter was the head of the church so therfore the Pope must also be the head of the church and was albeit he was not called vniuersal bishop a long time But this we do deny yea the matter denieth it selfe by their owne position for being graunted by them that the title of vniuersall bishop was not receiued at Rome but refused to the time of Gregory then mâ—st it necessarily be graunted that the Bishops of Rome before S Gregory had not the charge of the whole church neither could be admitted by that reason to be heads of the church For so much as there can be no head but which is vniuersall to the whole body neither can any haue charge of the whole but he must needes be vniuersal to all and singuler partes of that whereof he hath the charge As in sciences whosoeuer hath knowledge cunning in all the seuen liberal sciences all the partes therof pertaining to liberall knowledge is said to be an vniuersall learned man so in office to whomsoeuer the publike charge of all Churches doth appertaine how is he not to be called bishop vniuersal Now if before S. Gregories time the name of vniuersall bishop was repealed in Rome how then can the name be refused the definition of the name be admitted Or els let our aduersaries tell vs how they define an vniuersall Bishop seing this word bishop is properly the name of office whereto is annexed charge Wherefore if a Bishop be he which hath the charge of all soules in his Dioces coÌ„mitted to him must render account for theÌ„ al then whose charge extendeth to all singuler churches must render account for euery christian soule within the whole world to him caÌ„ not be denied the name of an vniuersal bishop hauing the office of an vniuersall bishop Or if he be not an vniuersall bishop he cannot then haue the charge of the whole that is of all and singular churches of Christ. For such is the rule of true definition Cui coÌ„uenit definitio conuenit definitum contra Cui adimitur definitio eidem definitum adimitur Although this word vniuersall in the Greeke writers signifieth that which we in our vulgar English tongue call catholike yet I suppose our aduersaries here wil not take vniuersall in that sense For after that meaning as we doe not deny that the bishops of Rome may be vniuersall Bishops so neither can they deny but other bishops also may be as vniuersall that is as catholike as they But such as more distinctly schoolelike discusse this matter define vniuersall or catholike by three things to witte by tyme place and person So that whatsoeuer extendeth it selfe to times all places to all persons that is properly vniuersal or catholike And contrarywise what thing is to be called vniuersal or catholike reacheth to all those three aforesaid coÌ„prehending al places times persons extendeth it selfe of his owne nature to the same or els it is not to be called properly vniuersal or catholike And thus iij. things there be which most commoÌ„ly we cal catholike or vniuersal that is the church which is called the catholike church Faith which is called the catholike faith A man whome also we call a man catholike because these iij. of their owne nature disposition no contrary obstacle letting extend themselues so to all that no time place nor persoÌ„ is excluded Which iij. conditions if they altogither coÌ„curre in the charge of the bishop of Rome then is it an vniuersal charge and he an vniuersal bishop if not then is his charge neither vniuersall nor he the head of the Church nor yet vniuersall bishop For how these three can be separated I can not see except the aduersary part do proue it more euidently then yet they haue done And thus much to the obiection of our aduersaries arguing thus that as S. Peter being not called vniuersall Apostle yet was the head of the vniuersal church So the Pope although he was not first called vniuersall Bishop had and might haue the charge of the whole Church and was the vniuersall head of the same The which obiection conteining as is said a double vntruth our aduersaries yet notwithstanding do busie themselues greatly to fortify by sunory testimonies and allegations patched out of old and auncient Doctours but specially out of Theodoritus Irenaeus Ambrose Augustine proouing by them that the sea of Rome hauing the preeminence and principallitie hath bene honoured aboue all other churches Whereupon the said aduersarie before minded groundeth this consequent Irenaeus Ambrose Augustine and Theodoritus affirme that the church of Rome is the chiefe of all other churches Ergo the Bishop and head of that church is chiefe and head ouer all other bishops head of all other churches But this consequent is to be denied for that the excellencie of the church or place doth not always argue the excellencie of the minister or bishop nor yet necessarilie doth cause
The tenour of those articles wherof we haue made mention in this our owne writing are in wordes as follow The articles of Iohn Hus to be inquired vpon 1 THere is one onely vniuersall Church whiche is the vniuersitie of the predestinate as shall after be declared 3. The vniuersall Church is onely one as there is one vniuersitie of those that are predestinate 3. Paule was neuer a member of the Deuill although he did certayne actes like vnto the actes of the Church malignant 4. The reprobate are not partes of the Churche for that no part of the same finally falleth from her because that the charitie of predestination which bindeth the same Church together neuer fayleth 5. The two natures that is the Diuinitie and the humanitie bee one Christ. 6. The reprobate although he be sometime in grace according to present iustice yet is he neuer a part of the holy Churche and the predestination is euer a member of the Churche although sometime he fall from grace aduentitia but not from grace of predestinatioÌ„ euer taking the church for the conuocation of the predestinate whether they be in grace or not according to present iustice And after this sort the church is an article of our beliefe 7. Peter is not nor neuer was the head of the holy catholicke Church 8. Priestes liuing viciously doe defile the authoritie of priesthood and so as vnfaythfull Children do vnfaythfully beleue of the seuen sacraments of the keyes of the Church of offices of Censures of ceremonies of the worshippyng of reliques indulgences orders and other holy things of the Church 9. The papill dignitie came and grew from the Emperor and hys gouernement and institution sprang from the emperours gouernment 10. No man can reasonably affirme eyther of himselfe or other that he is the head of any particular Churche or that the bishop of Rome is the head of the Church of Rome 11. A man ought not to beleue that he which is byshop of Rome is the head of euery particuler Churche vnles god haue predestinate hym 12. None is the vicare of Christ or els of Peter vnlesse he follow him in maners and conditions seing that there is no other following more pertinent nor otherwise apte to receiue of God this power procuratory For vnto the office of a vicegerent of Christ is required the conformitie of maners and the authoritie of the institutor 13. The pope is not the manifest and true successor of Peter the Prince of the Apostles if he liue in maners contrary to Peter and if he hunt after auarice then is he the vicar of Iudas Iscarioth And likewise the Cardinalles be not the true and manifest successors of the Colledge of the other Apostles of Christ vnles they lyue according to the maner of the Apostles keeping the commaundementes counsels of our Lord Iesus Christ. 14. The Doctors alledging that if a man which will not be amended by the Ecclesiasticall censures is to be deliuered to the secular powers do follow in this poynt the byshops Scribes and Phariseis that deliuered Christ to the secular power saying it is not lawfull for vs to kill anye man because he would not obey them in all thinges and that such be greater homicides then Pilate 15. The ecclesiasticall obedience is such an obedience as the Priestes of the church haue found out besides the expresse authoritie of the scripture The immediate deuision of humaine works is that they be either vertuous or vicious if a man be vicious and doth any thyng then doth he it vitiously if he be vertuous and doth any thinge theÌ„ doth he it vertuously For like as vice which is called a great offere or mortall sin doth stayne all the doyngs of a vicious man so vertue doth quicken all the doinges of a vertuous man 16. A priest of God liuing after hys lawe and hauing the knowledge of the scripture and a desire to edify the people ought to preach notwithstanding any excommunication pretended of the pope And further if the pope or anye other magistrate doeth forbid a priest so disposed to preache he ought not to be obedient vnto hiâ— For euery one that taketh vpoÌ„ him the order of priesthood receiueth in charge the office of a preacher and of that burden ought he well to discharge himselfe any excommunication against him pretended in any wise notwithstanding 17. By the Censures ecclesiasticall as of excommunication suspending and interdicte the clergy to their owne aduauncement cause the lay people to ayd them they multiply their auarice they defend their malice and prepare the way to Antichrist And it is an euident signe that such censures proceede from Antichrist which in their process they call Fulminationes that is their thunderboltes where with the clergy principally proceedeth agaynst those that declare the wickednes of Antichrist who so greatly for hys owne commoditie hath abused them 18. If the pope be euill especially if he be a reprobâ—â—â— theÌ„ is he with Iudas a very deuill a theefe and the sonne of perdition and is not the head of the holy Church militant nor any member of the same 19. The grace of predestination is the band wherwith the body of the church and euery member of the same is indissolubly ioyned to their head Christ. 20. The pope or Prelate that is euill and a reprobate is a Pastor in name and not in deede yea he is a theefe and a robber in very deede 21. The P. ought not to be called the most holy one for his office sake for then ought a king to be called by hys office the most holy one and hangmen with other such officers also were to be called holye yea the deuill hymselfe ought to be called holy for asmuch as he is Gods officer 22. If the pope liue contrary vnto Christ although he clime vp by the right and lawfull election according to the common custome of men yet notwithstanding shoulde be otherwise clime then by Christ yea though wee admitte that he shoulde enter by the election principally made by God For Iudas Iscarioth was lawfully elect of GOD Christ Iesus to hys byshopricke and yet came not he the same way he ought to do vnto the shepefold 23 The condemnation of 45. articles of Iohn Wickleffe by the doctors made is vnreasonable wicked and naught the cause by them alledged is sayned that is that none of them are Catholicke but euery on of them hereticall erroneous or slaunderous 14. Not for that the electours or the most part of theÌ„ haue consented together with liuely voyce according to the custome of men vpon the person of any therfore that person is lawfully elect or therfore is the true and manifest successors vicar of Peter the Apostle or of any other the Apostles in yâ— ecclesiastical office Wherfore whether the electors haue either wel or euil made their election it behoueth vs to beleue the same by the workes of him that is elected