Images inuented of the Diuel the which all men that beleue on Christ ought of necessitie to forsake and detest least they should be an offence to those Iewes that were amongst the Gentiles For this cause dyd S. Paule Circumcise Timothie for this cause did hee sacrifice in the temple and did shaue his head with Aquila and Priscilla at Corinth all which thinges were done to none other purpose then to eschue the offeÌ„ce of the Iewes Hereupon also said Iames to Paule thou seest brother howe many thousand Iewes do beleue all these be zealous notwithstanding of the law Yet seing the Gospell is so manyfestly preached in the worlde it is not lawfull for the faithfull to bee Circumcised neither to offer sacrifice oâ— carnall things to God Therefore Iohn according to the custome of the law the xiiij day of the first moneth at euening did begin the celebration of the feast of Easter nothing respecting whether it were relebrated in the Sabboth or in any other feriall day But Peter when hee preached at Rome remembring that the Lord did arise from death on the first day after the Sabboth giuing thereby an hope to the world of the resurrection thoughht good to institute Easter on the day not after the vse and precepts of the law that was the xiiij day of the first moneth Euen so Iohn looking for the Moone at night if it did arise the next day after were Sonday which was then called the Sabboth then did he celebrate the Easter of the Lord in the euening like as wee vse to do eueÌ„ at this day But if Sonday were not the next day after the xiiij day but fel on the xvi day or xvij or on any other day vnto the xxi he taried alwayes for it and did begin the holy solemnitie of Easter on the euening nexte before the sabboth And so came it to passe that Easter was alwaies kept on the Sonday and was not celebrated but from the xv day vnto the xxj Neither doth this tradition of the Apostle breake the law but fulfilled the same In the which it is to be noted that Easter was instituted froÌ„ the xiiij day of the first moneth at euening vnto the xxj day of the same moneth at euening the which manner all S. Iohns successours in Asia after his death did follow and the Catholike Church throughout the whole worlde And that this is the true Easter and onely of all Christians to be obserued it was not newly decred but confirmed by the Councell of Nice as appeareh by the Ecclesiasticall history Wherupon it is manifest that you Colman do neither folow the example of S. Iohn as ye thinke nor of S. Peter whose tradition you do willingly resist nor of the church nor yet of the gospel in the celebration of Easter For S. Iohn obseruing Easter according to the preceptes of the law kept it not on the first daye after the Sabboth But you precisely keepe it onely on the first day after the Sabboth Peter did celebrate Easter from the xv daye of the moone to the xxj day but you keepe Easter from the xiiij vnto the xx day so that you begin Easter oftentimes the xiij day at night of which maner neither the law nor the Gospell maketh any mention But the Lord in the xiiij day either did eate the olde passouer at night or els did celebrate the sacraments of the new Testament in the remeÌ„braunce of his death and passioÌ„ You doe also vtterly reiect from the celebration of Easter the xxj daye the whiche the law hath chiefly willed to be obserued And therfore as I saide in the keeping of Easter you neither agree wyth S. Iohn nor with Peter nor with the lawe nor yet with the Gospel Then Colman againe aunswered to these things saying Did then Anatholius a godly man and on much coÌ„mended in the foresaid Ecclesiasticall history agaynst the law the Gospell who writeth that the Easter was to be kept froÌ„ the xiiij day vnto the xx or shal we thinke that Columba our reuerend father and his successors being meÌ„ of God who obserued the Easter after this maner did against the holye Scripture where as some of them were men of such godlines and vertue as was declared by their wonderful miracles And I hereby nothing doubting of their holines do endenor to fallow their life order dyscipline Then saide Wilfride it is certaine that Anatholius was both a godly and a learned man and worthy of great commendation but what haue you to do with him seyng you obserue not his order For he following the true rule in keping his Easter obserueth the circle of xix yeares The which either you know not or if you do you coÌ„temne the common order obserued in the vniuersal church of Christ. And moreouer the saide Anatholius doth so count the xiiij day in the obseruation of Easter as he confesseth the same to â—e the xv day at night aâ—ter the maner of the EgiptiaÌ„s and likewise noteth the xx day to be in the feast of Easter the xxi in the euening the which distinctioÌ„ that you know not by this may appeare for that you keepe the Easter on the xiij daye before the full Moone Or otherwise I can aunswere you touching your father Columba and his successors whose order you say you follow moued therto by their miracles on this wise that the Lorde will aunswere to many that shall say in the day of iudgement that in his name they haue prophesied cast out deuils haue done many miracles c. that he neuer knew theÌ„ But God forbid that I should say so of your fathers bicause it is much beter to beleue wel of those we know not then ill WherevpoÌ„ I deny not but they were the seruaunts of God and holy men the which loued the Lord of a good inteÌ„t though of a rude simplicitie And I thinke that the order whiche they vsed in the Easter did not much hurt them so long as they had none amongst them that could shew theÌ„ the right obseruation of the same for them to follow For I thinke if the truth had beene declared vnto them they woulde as well haue receiued it in this mater as they did in others But you and your felowes if you refuse the order of the apostolicall sea or rather of the vniuersal Church which is confirmed by the holy scripture without al doubt you doe sinne and though your forefathers were holy meÌ„ * what is their fewnes being but a corner of an IlelaÌ„d to be preferred before the vniuersall Churche of Christ dyspersed throughout the whole world And if Columba your father ours also being of Christ were mighty in miracles is he therefore to bee preferred before the Prince of the holy Apostles to whom the Lord said thou art Peter and vpon this rocke will I builde my Church and the gates of hell shal not preuayle against it
and tyranny of the Prelates denying the Popes authoritie to haue groâ—â—d of the Scriptures neyther coulde they away with their ceremonies and traditions as Images Pardons Purgatory of the Romish church calling them as some say blasphemous occupyinges c. Of these Albingenses were slayne at times and burned a great multitude by the meanes of the Pope and Symon Ecclesiasticus with other moe It seemeth that these Albingenses were chiefly abhorred of the Pope because they set vp a contrary Pope against him about the coastes of Bugarorum For the which cause the Byshop called Portinensis beyng the popes Legate in those quarters writeth to the Archbishop of Roan and other Byshops in this wise VEnerabilibus patribus Dei gratia Rothomagensi Archiepiscopo eius suffraganeis Episcopis Sal. in Domino Iesu Christo. Dum pro spoÌ„sa veri crucifixi vestrum cogimur auxilium implorare potiùs compellimur lacerari singultibus plorare Ecce quòd vidimus loquimur quod scimus testificamur Ille homo perditus qui extollitur super omne quod colitur aut dicitur Deus iam habet persidiae suae praeambulum haeresiarcam queÌ„ haereteci Albingenses Papam suum nominant habitantem finibus Bugarorum Croaticae Dalmitiae iuxta Hungariorum nationem Ad eam confluunt haeretici Albingenses vt ad eoruÌ„ consulta respondeat Etenim de Carcasona oriundus vices illius Antipapae gerens Bartholomaeus haereticorum Episcopus funestam ei exhibendo reuerentiam sedem locum coÌ„cessit in villa que Porlos appellatur seipsum transtulit in partes Tholosanas Iste Bartholomaeus in literarum suarum vndique discurrenrentium tenore se in primo salutationis alloquio intitulat in huÌ„c modum Bartholomaeus seruus seruorum Mâ—sanctae fidei saluteÌ„ Ipse etiam inter alias enormitates creat Episcopos Ecclesias perfidè ordinare contendit Rogamus igitur attentiùs per aspertionem sanguinis Iesu Christi propensiùs obsecramus authoritate Domini Papae qua fungimur in hac parte districtè praecipientes quatenus veniatis Senonas in oct Apostorum Petri Pauli proximè futuris vbi alij praelati Franciae fauente Domino congregabuntur parati consilium dare in negotio praedicto cum alijs qui ibidem aderunt prouidere super negotio Albingensi Alioqui inobedientiam vestram D. Papae curabimus significari Datum Apud Plauuium 6. Nonas Iulij For somuch as mention is here made of these superstitious sectes of Fryers and such other beggerly religions it might seeme not much impartinent being moued by the occasion hereof as I haue done in Hildegardis before so now to annexe also to the same a certayne other auncient treatise compyled by Geoffray Chawcer by the way of a Dialogue or questions moued in the person of a certayne vplandish and simple ploughman of the country Whiche treatise for the same the author intituled Iacke vpland wherein is to be seene and noted to al the world the blind ignoraunce and variable discord of these irreligious religions how rude and vnskilfull they are in matters and principles of our Christian institution As by the contents of this present Dialogue appeareth the wordes wherof in the same old English wherein first it was set forth in this wise doe proceede Wherein also thou mayst see that it is no new thing that theyr blasphemous doyngs hath by diuers good men in old tyme bene detected as there are many and diuers other olde bookes to shew A treatise of Geoffrey Chawcer Intituled Iacke vpland I Iacke vpland make my mone to very God and to all true in Christ that Antechrist and his Disciples by colour of holines walking and deceauing Christes Church by many false figures where through by Antechrist and hys many vertues bene transposed to vices But the felliest folke that euer Antechrist found bene last brought into the church and in a wonder wise for they bene of diuers sectes of Antechrist sowne of diuers countreys and kindreds And all men knowne well that they be not obedient to Byshops ne liege men to kinges neyther they tyllen ne sowne weden ne repen woode corne ne grasse neither nothing that man should helpe but onely themselues their lyues to sustayne And these men han all maner power of God as they seyn in heuyn in yerth to sell heuyn and hell to whom that them liketh and these wretches were neuer where to bene themselfes And therfore Frere if thine order rules bene grounded on Goddys law tell thou me Iacke vpland that I aske of thee and if thou be or thinkest to be on Christes side keepe thy paciens SAint Paule teacheth that all our deedes should be do in charite and els it is nought worth but displeasing to God and harme to our owne soules And for that Freres challenge to be greatest Clerkes of the Churche and next following Christ in liuing men should for charite axe theÌ„ some questions and praye them to grounde theyr aunsweres in reason and in holy write for els their aunswere woulde nought bee worth be it florished neuer so fayre and as mehinke men might skilfully axe thus of a Frere 1. ¶ Frere how many orders be in erth and which is the perfitest order of what order art thou who made thyne order what is thy rule Is there any perfecter rule then Christ himselfe made If Christes rule be most perfite why rulest thou thee not therafter without more why shall a Frere be more punished if he breke the rule that hys patron made then if he breke the heestes that God hymsefe made 2. Approueth Christ any more religions then one that S. Iames speaketh of If he approueth no more why hast thou left his rule and takest an other why is a Frere apostata that leuyth his order taketh an other sect sith there is but one religion of Christ. 3. Why he ye wedded faster to your habites then a man is to hys wife For a man may leaue hys wife for a yeare or two as many men done and if you leue your abitea quarter of a yeare ye shuld beholden apostatase 4. Makith your habite you men of Religion or no If it do then euer as it wereth your religion wereth and after that that your habite is better your religion is better and when ye haue liggin it beside then lig ye your religion beside you and byn apostatase why bye ye you so precious clothes sith no man seekith such but for vayne glory as S. Gregory sayth What betokeneth your great hood your scaplery your knotted girdle and your wide cope 5. Why vse ye all one colour more then other Christen meÌ„ do what betokeneth that ye bene clothed all in one maner clothing If ye say it betokenith loue and charite certes then ye be oft hipocrites wheÌ„ any of you hateth other and in that that ye woole be sayd holy by your clothing Why may not
and consent as wel of them as of vs and so declared that some of those conclusions were heretical and some of them erroneous repugnant to the determination of the Church as here vnder are described Wee will and commaund your brotherhoode and by vertue of holy obedience straightly enioyne all and singular our brethren and Suffraganes of our body and Church of Canterbury that with all speedye diligence you possible can you likewise enioyne them as we haue enioyned you and euery of them And that euery one of them in their Churches other places of their Citie and Dioces doe admonish and warne and that you in your Church and other Churches of your Citie and Dioces do admonish and warne as we by the tenor of these presents do admonish and warne the first time the second time and the third time and yet more straightly doe warne assigning for the first admonition one day for the second admonition an other day for the third admonition canonicall and peremptorie an other day That no man from hence forth of what estate or cōdition soeuer do hold preach or defend the foresayd heresies and errors or any of them nor that hee admitte to preach any one that is prohibited or not sent to preach nor that he heare or hearken to the heresies or errours of him or any of them or that he fauour or leane vnto hym either publiquely or priuely But that immediatly he shonne hym as he would auoide a Serpent putting forth most pestiferous poison vnder paine of the greater curse the which we commaund to be thundered against all and euery one which shal be disobedient in this behalfe and not regarding these our monitions after that those 3. dayes be past which are assigned for the canonical monition and that their delay fault or offence committed require the same That then according to the tenour of these wrytings wee commaund both by euery one of our felowe brethren our Suffraganes in their Cities and Dioces and by you in your City and Dioces so much as belongeth both to you and them that to the vttermost both ye and they cause the same excommunications to be pronounced And furthermore wee will and commaunde our foresayd felowe brethren and all singular of you a part by your selues to be admonished and by the aspersion of the bloud of Iesus Christ we likewise admonish you that according to the institution of the sacred Canons euery one of them in their Cities Dioces bee a diligent inquisitour of this hereticall prauitie and that euery one of you also in your Cities and Dioces be the like inquisitor of the foresayd heretical prauitie And that of such like presumptions they and you carefully and diligently inquire and that both they and you according to your dueties and office in this behalfe wyth effect do procede against the same to the honor and praise of his name that was crucified and for the preseruation of the Christian faith and Religion Here is not to be passed ouer the great miracle of gods diuine admonition or warning for when as the Archbyshop and suffraganes with the other Doctours of diuinitie and lawyers with a great company of babling Friers religious persons were gathered together to consult as touching Iohn Wickleffes bookes and that whole secte When as they were gathered together at the Gray fryers in Lōdon to begin their busines vpon S. Dunstons day after dinner about 2. of the clocke the very houre instant that they should go forward with their businesse a wonderfull and terrible earthquake fell through out al England wherupon diuers of the suffraganes being feared by the strange and wonderfull demonstration doubting what it shuld meane thought it good to leaue of from their determinate purpose But the Archbyshop as chiefe captaine of that army more rash and bold then wise interpreating the chaunce which had happened cleane contrary to an other meaning or purpose did confirme strengthen their harts and minds which were almost daunted with feare stoutly to proceede and go forward in theyr attempted enterprise Who then discoursing Wickliffes articles not according vnto the sacred Canons of the holy Scripture but vnto theyr owne priuate affections and traditions pronounced and gaue sentence that some of them were simply and plainely hereticall other some halfe erroneous other irreligious some seditious and not consonant to the Church of Rome Item the 12. day of Iune in the yeare aforesaid in the chamber of the Friers preachers the foresayd M. Robert Rigges Chauncelor of the vniuersitie of Oxford Thomas Brightwell professors of diuinitie beyng appoynted the same day and place by the foresayde reuerend father in God Archbyshop of Canterbury appeared before hym in the presence of the reuerend father in God Lord William by the grace of God Byshop of Winchester and diuers others doctours and bachelers of Diuinitie and of the Canon and ciuill lawe whose names are before recited And first the sayd Chauncelor by the said Lord Archb. of Cant. being examined what his opinion was touching the foresayd articles Publiquely affirmed and declared that certaine of those conclusions were hereticall and certaine erronious as the other doctors and clerks afore mentioned had declared And then immediately next after hym the foresaid Thomas Brightwel was examined which vpon some of the conclusions at first somewhat staggered but in the end being by the sayd Archbishop diligently examined vpon the same did affirme and repute the same to be hereticall and erroneous as the foresayd Chancelor had done An other Bacheler of Diuinitie also there was named N. stammering also at some of those conclusions but in the end affirmed that hys opinion therein was as was the iudgement of the foresayd Chauncelour and Thomas as is aboue declared Whereuppon the sayde Lord Archb. of Cant. willing to let and hinder the perill of such heresies errours Deliuered vnto the foresayd Chauncelour there being publiquely read his letters patents to be executed the tenour whereof in these wordes doth folow WIlliam by the grace of God Archb. of Cant. primate of all England and Legate of the Apostolicall see To our welbeloued sonne in Christ the Chancelor of the vniuersitie of Oxford within the diocesse of Lincolne greeting grace and benediction The prelates of the Church about the Lordes flocke committed to their charge ought so much to be more vigilāt as that they see the wolfe clothed in sheepes attire fraudulētly go about to worow and scatter the sheepe Doubtles the common fame brute is come vnto our eares c. Vtin mandato praecedenti We will therefore and commaunde straightly enioyning you that in the Church of our blessed Lady in Oxforde vpon those dayes the which accustomably the Sermone is made as also in the schooles of the sayde Vniuersitie vppon those dayes the Lectures be read ye publish and cause by others to be published to the clergie and people as well in their
hys owne promises Saluation standeth sure and certayne by Gods promise The place of S. Paule Rom. 4. expounded The 4. inconuenience The 4. principle aboue recited broken Ex Lindano in Epitome doctrinae Euangelicae The first errour of the Papistes touching good workes Hosius in 2. tom confessionis Cap. 1. The second errour of the Papistes in the doctrine of good workes Fayth the roote and cause of good workes Workes are not to be called good but by reason of fayth The office of fayth to iustifie The effect of fayth to bring forth good workes Fides per dilectioneÌ„ operans Gal. 5. The 3. errour of the Papistes touching the end of the law good works The end of the law and good workes peruerted Thom. Aquinas Hosius in 2. tom conses Cap. 1. The diuers opinions of their Catholicke Papistes how faith iustifieth The Popes doctrine agaynst the principles of Scripture The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law Agaynst the pâ—inciples of Scripture Precepteâ— and Counsayles Workes of supererogation Mens traditions preferred before the workes of Gods law Agaynst the principle of Scripture Erroneous doctrine of the latter Church of Rome concerning 〈◊〉 Original sinne 〈◊〉 it is Fomes peccati Concupiscentia Original sinne â—â—â—nuated False doctrine of the latter Church of Rome touching penaunce Contrition Confession Satisfaction True doctrine of repentaunce by the scripture Partes of repentance 1. Contrition 2. Fayth 3. New obedience The blinde ignoraunce of the popes Church in not distincting the law from the Gospel A Babilonicall confusion in the Popes doctrine What difference the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law Papistes deuide the law into the law of nature the law of Moses and the lawe of Christ. The Popes Churche blinde in the office of Christ. The time of the law and time of the Gospell distincted Malediction of the law ceaseth in Christ. The vse of the law remayneth Christ and the law can not raygne together Ephes. 4. The power of the law is for a time The power of Christ is eternall Rom. 8. Colos. 2. The malediction of the law geueth place to Christ. The curse of the law is crucified and shall neuer rise agayne Rom. 7. Rom. 6. To be vnder the law and vnder grace expounded What is to be vnder grace Psal. 31. Act. 10. One remedy for remission of sins and no more Auriculer confession no remedy for remission of sinnes Remission of sinnes standeth vpon a generall cause and not particular The law crucifieâ— by Christ. 〈◊〉 meaneth Obiection Aunsâ—â—â— The cause of remission eueâ— one and perpetuall The promise of remission euer perpetuall Remission of sinnes freely promised without limitation of time or number The meanes whereby remission is promised is onely fayth The wordes of promise free and absolute Act. 10. Mans infirmitie impayreth not the grace of Christ but augmenteth it 2. Cor. 12. Rom. 5. Foure thinges concurre in remissioÌ„ of sinnes The Popes errours touching remission of sinnes detected What inconuenience riseth for Jacke of distinction betweene the law and the Gospell Erroneous doctrine of the papistes concerning free will Meritum de congruo Meritum de incongruo False doctrine concerning inuocation Mediator of intercession Mediator of saluation Christ a continuall Mediator by the doctrine of S. Paule Rom. 8. Christ onely being our Mediator of saluation what needeth any other Mediation of Sainctes Saluation falsely attributed to the blessed Virgine Idolatrous adoration of Reliques and Sacramentes Prophanation of the Lordes Supper False mâ—lting by Masses False doctrine touching Sacramentes The number Caâ—â—e finall The operation The application of Sacramentâ— Errours and abuses in Baptisme Baptising of Belles False doctrine of the Popes Churche concerning the Lordes Supper Idolatry coÌ„mitted to the Sacrament The Sacrament turned to an Idole ChauÌ„ging Worshiping Offering Eating Burning the body of Christ in the Sacrament of the Altar Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7. 1. Tim. 3. 1. Tim. 4. Leuit. 18. Single life be it neuer so impure preferred before Matrimony The third part of christendome stopt by the Popes law to marry the Popes doctrine agaynst Priestes maryage and their Children The third part of the yeare exempted froÌ„ the mariage Mariage within the fift or sixt degree by the Popes law Gossippes inhibited to marry by the Popes law What inconueniences come by restrayning of mariage The corrupt doctrine of the Popes Churche concerning ciuile rulers and magistrates Rom. 13. The Phantasies and Antiques of the popes Churche concerning Purgatory Ex Thom. Mono alijs Manifest defection of the Popes Church from the olde fayth of Rome Contrarietie betweene the Religion of Christ and of the Pope briefly noted Christes doctrine is wholly spirituall No outward thing is required in Christes doctrine to make a Christen man but onely Baptisme and the Lordes Supper All doctrine of the Pope standeth onely in outward things A Christen man defined after the Popes doctrine Corporall exercise serueth to small profite Two thinges in this history chiefly to be noted The world The kingdome of Christ in this world The visible Church The Church of Christ deuided in two sortes of people Euseb. Lib. 1. cap. 1. Gods punishment for refusing the Gospel Tiberius Casar moueth the Senate to haue Christ receaued Christ refused of the Senate of Rome The vayne cause why the Senate of Rome refused Christ. Tertul. Apol. cap. 5. Euseb. lib. 2. cap. 3. The Senate and Citie of Rome plagued for refusing of Christ. Ex Suet. in vitae Tiberij Christ suffereth and riseth agayne An. 34. Sainct Paul conuerted An. 35. An. 39. Caesar. Caligula Caligula commaunded hys image to be set vp in the Temple of Hierusalem The abhomination of desolation standing in the holye place Herode miserably dyed in banishment Gayphas deposed An. 43. Ex Gotfrido Viterbiensi part 25 Claudius Nero. An. 56. Domitius Nero. The horrible wickednes and crueltie of Nero. Peter and Paule suffered for Christ. An. 69. Vespasian Emperour and Titus his sonne The destruction of the Iewes A note for all Realmes to marke The Romanes in contemning Christ punished by their owne Emperours Examples of the 〈◊〉 plague of God vpon the Romaine Emperours persecuting and resisting Christ till the time of Constantine Tiberius 〈…〉 Neâ—â— Galbe Ottho Vitelius Titus Domitian Commedus Pertinax Iulianas Seueras Gera. Bassianus Macrinus Deadâ—nerus Helagabâ—lus Alexande Seuerus Maximinus Maximus Barbinus Gordianus Philippus Decius Gallus Volusianus Aemilianus Varelianus Galienus Aurelianus Tacitus Florinus Probus Carus Dioclesianus Maximianus Galerius Maximinus Maxentius Licinius Brittaines Gildas Wickliefe and hys bookes condemned and brent for an heriticke after hys death Gods benefites toward England A caueat for England S. Steuen the first ring leader of all Christes Martyrs S Iames the Apostle brother of Iohn Martyred Act. 12. Hist. Eccle. lib. 2. cap. 9. Ex clemente Septimae Hypolyposeon A notable conuersion of a
with vij or viij heynous crimes as blasphemy Idolatry heresie superstition absurditie vanitie crueltie and contrarietie as which neither agreeth with the old learning of their forelders nor yet with thēselues in sundry points yet after a more temperate sort to passe this matter wyth them these ij things I will dare boldly affirme that in this doctrine of the Pope nowe taught in the Church of Rome is neither any consolation of conscience nor saluation of mans soule For seeing there is no life nor soule health but onely in Christ nor any promise of saluation or comfort made but only by faith in the sonne of God what assurance then can there be of perfect peace life or saluatiō where that which onely maketh all is least made of and other things which make least are most esteemed For to say the simple truth what els is the whole course and body of the popes law now set foorth but a doctrine of laws a heape of ceremonies a teaching of traditions a meditation of merites a foundation of new Religions al which conferre not one iote to the iustification of our soules before the terrible iudgement of God And therefore as it may be truely saide this doctrine of the Pope to be voyd of all true comfort and saluation so likewise it seemeth that these which addict themselues so deuoutly to the popes learning were neuer earnestly afflicted in conscience neuer humbled in spirite nor broken in hart neuer entred into any serious feeling of Gods iudgement nor euer felt the strength of the law of death For if they had they shoulde soone haue seene their owne weakenes and be driuen to Christ then should they haue seene what a horrible thing it is to appeare before GOD the father or once to thinke on him as Luther saith without christ And on the contrarye side then shoulde they know what a glory what a kingdome what liberty and life it were to be in Christ Iesus by faith holding their inheritance not with the bondsonne of Agar but with the free sonne of Sara by promise and not by the law by grace and not by works by gift and not by deseruing that god onely might be praysed and not man And thus were the olde Romaines first taughty by S. Paule writing to the Romanes The same did Cornelius the Romaine and first that was Baptised of all the Gentiles learne of S. Peter when he receaued the holy Ghost not by the deedes of the law but onely by hearing the faith of Iesus preached And in the same doctrine the sayd Church of the Romaines many yeares continued so long as they were in affliction And in the same doctrine the byshop of Rome with his Romanes now also should still remayne if they were such auncient Catholickes as they pretende and woulde follow the old mother Church of Rome and holde the first liquor wherewith they were first seasoned But the sweete verdor and sent of that liquor and pleasant must is nowe cleane put out through other vnsauery infusions of the Popes thrusting in so that almost no tast nor peece remaineth of all that primitiue doctrine which S. Paule and other Apostles first planted among the Gentiles And what maruell if the Romanes now in so long tract of time haue lost their first sap seyng the Church of the Galathians then in the very time of S. Paule their Schoolemaister he being amongst them had not so soone turned his backe a little but they were all turned almost from the doctrine of fayth and had much a doo to be recouered againe Of this defection and falling from faith S. Paule expressely foretelleth vs in his letters both to the Thessalonians and also to Timothe where he sheweth that a defection shall come and that certaine shall depart from the faith attending to spirits of errour c. 1. Tim. 4. And to know what errours these shall be the circumstance plainly leadeth vs to vnderstande in the same place where the sayd Apostle speaketh of marked consciences forbidding men to marry and to eate meates ordeined of God to be taken with thankes giuing for mans sustenance most euidently as with his finger pointeth out vnto vs the church of Rome which not in these pointes onely but also in all other conditions almost is vtterly reuolted from the pure originall sincerity of that doctrine which Saint Paule planted in the Churche of the Romanes and of all other Gentiles ¶ The Summe of S. Paules doctrine deliuered to the Gentiles 1. FIrst the doctrine of S. Paule ascribeth all our iustification freely meerly to faith onely in Christ as to the onely meanes and cause immediate whereby the merites of Christes passion be applyed vnto vs without any other respect of worke or workes of the law whatsoeuer and in this doctrine the Church of the Romanes was first planted 2. Secondly the same doctrine of S. Paule cutting of and excluding all glory of mans deseruing stayeth onely vpon Gods promise and vpon grace not mans merites vpon mercy not mans labouring or running vpon election and calling not mans willing c. 3. Thirdly the same doctrine casting downe the strength of man and his integra naturalia as the scholes doe terme them concludeth all fleshe vnder sinne and maketh the same destitute of the glory of God 4. Item it maketh manifest difference betweene the law and the Gospell declaring the vse and ende of them to be diuers the one to kill the other to quicken the one to cōdemne the other to iustifie the one to haue an ende and a tyme the other to be perpetuall c. 5. Item the same doctrine of S. Paule as it sheweth a difference betweene the law and the Gospell so it maketh no lesse difference betweene Iusticia Dei and Iusticia propria that is the righteousnes of God and the righteousnes of man abhorryng the one that is man 's owne righteousnes comming by the law and works and embracing the other which God imputeth freely and graciously to vs for Christ his sonnes sake in whom we beleeue 6. Item it wipeth away al traditions and constitutions of men whatsoeuer especially from binding of conscience calling them beggerly elements of this world 7. Likewise it reiecteth and wipeth away al curious subtilities and superfluous speculations knoweth nothing els but Christ onely Crucified which is onely the obiect whereunto our faith looketh 8. Furthermore as the same doctrine of S. Paule defineth al men to be transgressours by disobedience of one Adam though they neuer touched the Aple comming of his stocke by nature so doth it prooue all men to be iustified by the obedience of one though they did not his obedience being likewise borne of him by spirituall regeneration and faith 9. And therfore as all men comming of Adam be condemned originally before they grow vp to commit anye sinne agaynst the law so all men be saued originally being
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
life by reasoÌ„ of their ignorance or simplicity after their entrance become subtle false deceiuing hipocrites entring together with the rest into poore mens houses yea oftentimes become worsse then the other wherupoÌ„ Mat. 22. wo be vnto you Scribes Phareseis hypocrits which go about c. Therfore they which do this are no true messengers but false Apostles The 3. signe is that the true Apostles if they be reproued suffer the same patiently 2. Cor. 12. saying the tokens of my Apostleship are accomplished among you in all patience sufferance meaning that patience which pertayneth to the maners of the preachers Therfore they which suffer not correction or punishment be no true Apostles but rather shew themselues to be no Christians at all 1. Cor. 12. No man can say that Iesus is the Lord but by the holy ghost Glossa It is meet that christians should be huÌ„bled to the inteÌ„t that they may suffer themselues to be reproued and not to be holden vp with yea and nay And also such men do shew themselues to be carnall and not spirituall at all although they fayne themselues to be spirituall Gal. 3. Therefore am I become an enemye vnto you Notwithstanding the Glossa sayth no carnall man will be reproued although he erre Wher efore those preachers which suffer not coroection seeme not to be true Apostles but false Prophets The 4. signe is that true Apostles commend not them selues 2. Cor. 4. For we dare not ioyne our selues nor yet compare our selues vnto others which commend boast many of theyr actes when God alloweth none of them at all Also true preachers although they be in deede prayse worthy for theyr good desertes In the consciences of men are they prayse worthy not to the outward shew alone 2. Cor. 3. We commend our selues sayth the Apostle to the consciences of all men Then they do not commend them selues in coÌ„parison of other wherfore the glose saith vpon the same place those that deserue no commendation but in comparison of other do chalenge to theÌ„selues other mens desertes and prayse wherefore in the second Epistle of S. Peter the last chapter it is sayd Euen as our welbeloued brother Paule according to the wisedome that God hath geuen vnto him hath written vnto you Glossa The chiefest of the Apostles hath here forgotten his papall authority and also his keies that were deliuered vnto him For he is astonied as it were at the great wisedom geuen vnto his brother Paule For in deede it is the maner of the elect children of God to be more in loue with the vertues of other men then with their owne wherefore in the second chap. to the Philipp is writteÌ„ Let those that are superiors esteeme of themselues in all humility They therefore that do the contrary â—â—ving that their state or doings be better then other mens although they be preachers yet are they no true Apostles in deed but false prophets The 5. signe is that true Apostles neede no letters of commendation nor yet desire to haue themselues praysed of men as in the 2. Cor. 3. chap. the Apostle sayth we neede not the letters of commendatioÌ„ of any man that is to say of false prophets The 6. signe is that true Apostles doe not preach vnlesse they be sent as in the 10. chap. to the Rom. how shall they preach vnlesse they be sent Glossa There be no true Apostles but those that be sent For they haue no neede of Signes which are true witnes bearers but those that be not sent and do preach are false prophets The 7. signe is for as much as false Prophetes haue their authority in their owne names wherfore in the 2. epistle of S. Paul to the Cor. it is written For we dare not boast of our selues or make comparison Glossa That is to say with those that be false prophets not taking their authority froÌ„ God but vsurping the same desirous to beare rule clayming in their owne name their authority And therefore although peraduenture by presumption they say that they are sent of God as all hereticks will say yet notwithstanding vnlesse they shal proue theyr sending either by spirituall prophecy as Iohn Baptist did saying I am the voyce of a cryer in the desert As out of the prophet Esay in the first chapter of S. Iohns Gospell is alledged Or els by myracles as Moyses did which turned his rod into a Serpent and againe from a Serpent to a rod as in the 7. chap. of Exodus they ought for to be excommunicated till such time they cease from preaching Yet notwithstanding a miracle ought not to be a sufficieÌ„t testimony of theyr sending for as much as they be done oftentimes and that of euill and wicked men 1. q. 1. we may perceiue towards the end But miracles ought to be suspected for as much as our Sauiour sayth in the 23. of Mathew Then shall false prophets arise c. Therfore they which do chalenge authority in their owne name for as much as they haue not theyr authority from God they are not true Apostles but false preachers The 8. signe is that false Prophets pretending great wisedome and holynes to be in superstition haue named theyr owne traditions to be religion the which are rather to be counted sacrilege or Church robbery and doe vsurpe vnto themselues the due deserts of other men by boasting and bragging among straunge vnknown people Wherfore the Apostle speaking of false Prophets in the 2. chap. to the Col. sayth According to the precepts of men which hauing a face of wisedome consist in superstition interlaced with humility Glose That is to say mingled with fained religion that it might be called religion when in very deede it is nothing els but sacrilege because it is coÌ„trary to all authoritye that is contrary to God himselfe that any man should desire to haue gouernment of a multitude without publicke commaundement as in Deuteronomiâ—â— 23. chap. Thou hast entred into thy neighbors vineyarde Glose that is to say into the Church of an other Bishop May a man warne admonish others or els correct that congregation which is not lawfull for him to gouern nor yet to take so great a charge vpon him no. And that it is not lawfull to enter into an other bishops Dioces it is apparant because it is not lawfull for the Archbishopp so to doe To this effect appertayneth that which is red 6. q. 3. And also it is written 9. q. 2. through out Therefore those preachers which agaynst God and his diuine Scriptures do call their owne traditions religioÌ„ are not are Apostles but false Prophets The 9. signe is by the authority which they haue For as much as they be no preachers of the gospell or ministers of the Sacraments yet they will liue by the Gospell and not by the labour of theyr owne handes against the text in the 2. Thess. 3. neither haue we
whome these verses are written A re nomen habe benedic benefac benedicte Aut rem peruerte maledic malefac maledicte c. And thus haue yee the whole storie of Pope Boniface the 8. authour of the Decretalles Which story I thought the more diligently to set forth that all the Latine Church might see what an author he was whose lawes and decretals so deuoutly they follow Now after the long debating of this matter betweene the French king and pope Boniface let vs proceede in our English story About this time in the dayes of king Edward the Church of Rome began daily more and more to rise vp and swell so high in pride and worldly dominion that no king almost in hys owne countrey coulde doe any thing but as pleased the Pope who both had and ruled al in all countreis but chiefly here in England as partly by his intollerable tallage and pillage before signified may appeare partly by hys iniunctions and commandements sent downe also by his donations and reseruations of benefices and church liuings also in deposing and disposing suche as him listed in place and office to beare rule In so much that when the king and the church of Cant. in theyr election had chosen one Robert Burnell bishop of Bathe to be Archbishop of Canterburie Pope Boniface of hys own singular presumptuous authority ruling the matter after his pleasure frustrated their election and thrust in an other named Iohn Pecham For amoÌ„g all other this hath alwayes bene one practise of the court of Rome euer to haue the Archbyshop of their owne setting or suche one as they might be sure of on their side to weigh against the K. and other whatsoeuer nede should happen To this Iohn Peckham Pope Boniface directed downe a solemne Bul from Rome as also vnto all other quarters of the vniuersal church In the which Bul was conteined decreed directly against the rule of Scripture and Christian obedience that no church nor ecclesiastical person should henceforth yelde to his king or temporall Magistrate either any geuing or lending or promising of tribute or subsidie or portion whatsoeuer of the goodes and possessions to hym belonging but shuld be clearely exempted and discharged from all such subiection of tallage or subuention to be exacted of them in the behoofe of the Prince and hys affaires Which decree manifestly rebelleth against the commanded ordinaunce of God and the Apostolical canon of S. Peter and all other examples of holy Scripture For as there is no woorde in the Scripture that excludeth spirituall men more then temporall from obedience and subiectioÌ„ of princes so if it chaunce the Prince in hys exacting to be too rigorous or cruell in oppression that is no cause for the clergy to be exempted but to beare the coÌ„mon burden of obedience and to pray to God to turne and moue the Princes minde and so with prayer patience not with pride and disobedience to helpe amend that which is amisse Concerning the Bull of Boniface if any there be that either do not credite the same so to containe or would for his minde see and read the same the wordes therof here folow The copie of the Popes Bull wherein the Cleargie is exempted from geuing tribute to Kings and Princes BOnifacius c. Ad sempiternam rei memoriam Clericis laicos infestos oppidò tradidit antiquitas Quod presentium experimenta temporum manifestè declaraÌ„t dum suis finibus non contenti nituntur in vetitum ad illicita sua frena relaxant nec prudentèr attendunt quomodo sit eis in clericos ecclesiastic sáue personas bona interdicta potestas Quinimo ecclesiarum praelatis ecclesijs ecclesiasticisque personis regularibus secularibus imponuntur onera grauia ipsos talliant eis collectas imponuÌ„t ab ipsius suorumque prouentuum vel bonorum dimidiam decimam seu vicesimam vel quamuis aliam portionem quo tam exigunt extorquent eosque moliuntur multiphariè subijcere seruituti suaeque subdedere ditioni Et quod dolenrer referimus nonnulli ecclesiarum praelati ecclesiasticaeque personae trepidantes vbi trepidandum non est transitoriam pacem quaerentes plus timentes maiestatem temporalem offendere quà m aeternam talium abusibus non tam temerariè quà m improuide acquiescunt sedis apostolicae authoritate non obtenta Nos igitur talibus actibus obuiare volentes de fratrum nostrorum consilio Apostolica authoritate statuimus quòd quicunque praelati ecclesiasticaeue personae vel seculares quorumcunque ordinum conditionis seu status collectas vel tallias dimidiam decimaÌ„ vicesimam seu centesimam suorum ecclesiarum suarum prouentuum vel bonorum laicis soluerint vel promiserint vel se soluturos exceslerint aut quamuis aliam quantitatem porcionem aut quicquam ipsorum prouentuum vel bonorum aestimationem vel valorem ipsorum subuentionis subsidij vel doni nomine seu quouis alio timore vel modo vel quaesito colore absque autoritate sedis eiusdem Nec non imperatores reges seu principes duces leu comites vel barones potestates capitaneas officiales vel rectores quocunque nomine censeantur ciuitatum castrorum seu quorumque locorum constitutorum vbilibet quis alius cuiuscunque praeemineÌ„tiae coÌ„ditionis status qui talia imposuerint exegerint vel receperint aut apud aedes sacras deposita ecclesiaruÌ„ vel ecclesiasticarum personarum vbilibet arestauerint saysierint seu occupare praesumpserint vel arestari saysiri aut occupari mandauerint aut occupata saysita seu arestata receperint nec noÌ„ omnes qui scienter in praedictis dederint consilium auxilium vel fauorem publicè vel occultè eo ipso senteÌ„tiam excommunicationis incurrunt Vniuersitates quoque quae in his culpabiles suerint ecclesiastico supponimus interdicto praelatis personis ecclesiasticis supradictis in virtute obedientiae sub poena depositionis districtè mandantes vt talibus absque licentia expressa dictae sedis nullatenus acquiescant A supradictis autem excommunicationis interdicti sententijs nullus absolui valeat praeterquam in mortis articulo absque sedis Apostolicae autoritate licentia speciali c. This Bull being directed as is sayde from Rome to the Archbishop of Canterbury and likewise thorough the whole vniuersall Church vnder the Popes authority It chaunced not long after the king helde hys Parliament at S. Edmunds burie where was graunted to him of all cities and boroughs an right and of the commons a â—welf of their goodes Only the Clergie by vertue of this Bull stoode stoute denying to pay any thing to the king Thys answer not wel pleasing the king he willeth them to deliberate better with themselues vppon the matter and after long aduisement so to geue him answer therof against the next Parliament which should be holden the next
wherfore he was depriued were these That the Pope had no more power to excommunicate any man then hath an other That if it be geuē by any persō to the pope to excōmunicate yet to absolue the same is as much in the power of an other priest as in hys He affirmed moreouer that neyther the king nor any temporall Lord could geue any perpetuity to the church or to any ecclesiasticall person for that when such ecclesiasticall do sinne habitualiter continuing in the same still the temporal powers ought and may meritoriously take away from them that before hath bene bestowed vpon thē And that he proued to haue bene practised before here in England by Williā Rufus which thing sayd he if he did lawfully why may not the same also be practised now if he did it vnlawfully then both the church erre sayth he doth vnlawfully in praying for him But of his assertions more shall follow Christ willing hereafter The story which ascribeth to him these assertions being taken out as I take it of that monastery of S. Albons addeth withall that in his teaching and preaching he was very eloquent but a dissembler saith he and an hipocrite Why he surmiseth him to be an hypocrite the cause was this First because he resorted much to the orders of the begging Friers frequenting and extolling the perfection of their pouerty Secondly because he and his felowes vsually accustomed in their preaching to go baretoote and in simple russet gownes By this I suppose may sufficiently appeare to the indifferent the nature and condition of Wickliffe how far it was frō the ambitiō pride which in the slaundrous pen of Polydore Virgil reporting in his 19. book of him that because he was not preferred to higher honors and dignities of the church conceiuing therfore indignation agaynst the clergy became theyr mortall enemy How true this was he onely knoweth best that rightly shall iudge both y◠one and the other In the meane time by other circūstaunces partes of his life we may also partly cōiecture what is to be thoght of that mā But howsoeuer it was in him either true or false yet it had bene Polidors part either not so intemperatly to haue abused his pen or at least to haue shewed some greater authority and ground of that his report For to follow nothing els but flying fame so rashlye to defame a man whose life he knoweth not is not the part of a faythful story writer But to returne from whēce we digressed Beside these his opinions and assertions aboue recited with other mo which are hereafter to be brought in order He began also then something nearely to touch the matter of the Sacrament prouing that in the sayd Sacrament the accidences of bread remayned not without the subiect or substaunce both by the holy Scriptures and also by the authoritye of the doctors but specially by such as were most aunciēt As for the latter writers that is to say such as haue written vpon that argumēt vnder the thousand yeres since Christes time he vtterly refused saying that after these yeares Sathan was losed set at liberty And that since that time the life of man hath bene most subiect and in danger of errors the simple and playne truth to appeare and consist in the Scriptures wherunto all humam traditions whatsoeuer they be must be referred and specially such as are set forth published now of late yeares This was the cause why he refused the latter writers of decretals leaning only to the Scriptures auncient doctors most stoutly affirming out of them that in the Sacramēt of the body which is celebrate with bread the accidēce not to be present with out the substaunce That is to say that the body of Chryst is not present without the breade as the common sorte of Priestes in those daies did dreame As for his arguments what they were we wyll shortly at more oportunity by Gods grace declare them in an other place But herein the trueth as the Poet speaketh very truely had gotten Iohn Wickeliffe great displeasure and hatred at many mens handes and specially of the Monkes and richest sort of Priestes Albeit through the fauor and supportation of the duke of Lancaster and Lord Henry Percy he persisted hitherto in some meane quiet against their woluish violence eruelty Till at last about the yeare of our Lord. 1376. the Byshops still vrging and inciting their Archbishop Symon Sudberye who before had depriued him and afterward prohibited him also not to stirre any more in those sorts of matters had obteined by processe and order of citation to haue him brought before them Whereunto both place and time for him to appeare after theyr vsuall forme was to him assigned The Duke hauing intelligence that Wickliffe his client should come before the Bishops fearing that he being but one was to weake agaynst such a multitude calleth to him out of the orders of Friers foure Bachelers of Diuinity out of euery order one to ioyne them with Wickliffe also for more surety When the day was come assigned to the said Wickliffe to appeare whiche day was Thursday the 19. of February Iohn Wickliffe accompanied with the foure Friers aforesayd and with them also the Duke of Lancaster and Lord Henry Percy Lord Marshal of England the said Lord Percy also going before them to make rowme and way wherewith wickliffe should come Thus wickliffe through the prouidence of god being sufficiently garded was comming to the place where the Bishops sate whome by the way they animated and exhorted not to feare nor shrink a whit at the company of the bishops there present who were all vnlearned said they in respect of him For so proceede that wordes of my foresaid author whom I follow in this narration neither that he shold dread the concourse of the people whom they would themselues assiste and defend in such sort as he should take no harme With these wordes and with the assistaunce of the nobles wickliffe in hart encouraged approcheth to that church of S. Paule in London where a mayne prease of people was gathered to heare what shold be sayd done Such was there the frequencie and throng of the multitude that the Lordes for all the puissance of the high Marshall vnneth with great difficulty could get way through In so much that the bishop of London whose name was William Courtney seeing the stir that the Lord Marshal kept in the Church among the people speaking to that Lord Perry sayd that if he had knowne before what maistries he would haue kept in the church he would haue stopped hym out from comming there At which wordes of the Byshop the Duke disdayning not a little aunswered to the Byshop agayne and sayd that he woulde keepe such maisterie there though he sayd nay At last after much wrastling they pierced through and came to our Ladies chappell Where the Dukes and Barons were
doth the white colour to the wall Item that neyther the Pope nor any other Prelate of the church ought to haue prisons wherin to punish transgressours Beside these articles diuers other conclusions afterward were gathered out of hys writings and preachings by the byshops of England which they sent diligently to Pope Gregory at Rome where the sayde articles being red and perused were condemned for hereticall and erroneous by 23. Cardinals In the meane time the Archb. of Cant. sending foorth hys citations as is aforesayd called before hym the sayde Iohn wickliffe in the presence of the Duke of Lancaster and Lord Percy who vpon the declaration of the Popes letters made bound him to silence forbidding him not to entreat any more of those matters But then through the disturbaunce of the Bishop of London and the Duke and lord Percy that matter was soone dispatched as hath bene aboue recorded pag. 427. And all thys was done in the daies last yere of king Edward the 3. and pope Gregory the eleuenth The next yeare folowing which was the yeare of our Lord 1378. being the first yere of king Richard the second The sayd Pope Gregory taking hys time after the death of king Edward sendeth his bull by the hands meanes peraduenture of one master Edmund Stafford directed vnto the vniuersity of Oxford rebuking theÌ„ sharply imperiously and like a Pope for suffring so long the doctrine of Iohn Wickliffe to take roote and not pluckyng it vppe wyth the crooked cicle of their Catholike doctrine Whych Bull when it came to be exhibite vnto their handes by the Popes messenger aforesayd the proctors and maysters of the Uniuersitie ioyning together in consultation stood loÌ„g in doubt deliberating with themselues whether to receiue the Popes Bull with honour or to refuse and reiect it wyth shame I cannot here but laugh in my minde to behold the authours of this story whom I follow what exclamations what wondrings and maruels they make at these Oxford men for so doubting at a matter so playne so manifest of it selfe as they say whether the popes Bull sent to them froÌ„ Rome was to be receaued or coÌ„trary Which thing to our monkish writers seemed then suche a prodigious wonder that they with blushing cheekes are feyne to cut of the matter in the middest with silence The copy of this wilde Bull sent to them from the Pope was this Gregory the Bishop the seruant of Gods seruaunts to his welbeloued sonnes the Chauncellour and Vniuersitie of Oxford in the diocesse of Lincolne greeting and Apostolical benediction WE are compelled not onely to meruell but also to lament that you considering the Apostolicall seate hath geuen vnto your vniuersitie of Oxford so great fauour and priueledge and also for that you flow as in a large sea in the knowledge of the holy Scriptures and ought to be champions and defenders of the ancient and Catholicke fayth without the which there is no saluation by your great negligence and slouthe will suffer wylde cockle not onely to grow vp among the pure wheate of the florishing field of your Vniuersitie but also to wake more strong and choke the corne Neither haue ye anye care as we are enformed to extirpe and plucke the same vp by the rootes to the great bleblemishing of your renowmed name the perill of your soules the contempt of the Church of Rome and to the great decay of the auncient fayth And further which greueth vs the encrease of that filthy weed was more sharpely rebuked iudged of in Rome then in England where it sprang Wherefore let there be meanes sought by the help of the faithful to roote out the same Greuously it is come to our eares that one Iohn Wickliffe parson of Lutterworth in Lincolne dioces a professour of diuinitie would god he were not rather a maister of errours is runne into a kinde of detestable wickednes not onely and openly publishing but also vomiting out of the filthy dungeon of his brest diuers professions false and erroneous conclusions and most wicked and damnable heresies Whereby he might defile the faythfull sorte and bring them from the the right path headlong into the way of perdition ouerthrow the state of the Churche and vtterly subuert the secular policy Of which his mischieuous heresies some seem to agree onely certayne names and termes chaunged with the peruersâ—â—â— opinions and vnlearned doctrine of Marcelius of Padua Iohn of Gandune of vnworthy memory whose bookes were vtterly abolished in the realme of England by our predecessour of happy memory Iohn 22. Which kingdome doth notonely florishe in power and aboundance of faculties but is much more glorious and shyning in purenes of fayth Accustomed alwayes to bring forth men excellentlye learned in the true knowledge of the holye scriptures ripe in grauitie of manners men notable in deuotion and defenders of the Catholicke fayth Wherefore wee will and commaunde you by our writing Apostolicall in the name of your obedience and vpon payne of priuation of our fauour indulgences and priueledges graunted vnto you and your vniuersitie from the sayd see Apostolicall that hereafter ye suffer not those pestilent heresies that those subtile and false conclusions and propositions misconstruing the right senses of fayth and good workes how soeuer they terme it or what curious implication of wordes soeuer they vse any longer to be disputed of or brought in question Least if it be not withstoood at the first and plucked vp by the rootes it might perhaps be to late hereafter to prepare medicins when a greater number is infected with the coÌ„tagion And further that ye apprehend immediately or cause to be apprehended the sayd Iohn Wickliffe and deliuer him to be deteyned in the safe custodie of our well beloued brethren the Archbishop of Caunterbury and the byshop of London or eyther of them And if you shall finde any gaynesayers corrupted wyth the sayde doctrine whiche God forbid in your sayd vniuersitie wythin your iurisdiction that shall obstinately stand in the sayd errours that then in lyke manner ye apprehend them and committe them to safe custodie and otherwise to doe in this case as it shall appertayne vnto you So as by your carefull proceedynges herein your negligence past concernying the premisses may now fully be supplyed and recompensed with present diligence Whereby you shall not onely purchase vnto you the fauour and beneuolence of the seate Apostolicall but also great reward and merite of almightie God Yeuen at Rome at S. Maries the greater xi Kalend. of Iune and in the seuenth yeare of our consecration ¶ Beside this Bull sent to the Uniuersitie of Oxford the sayd Pope Gregory directed moreouer his letters the same tyme to the Archbyshoppe of Canterbury Symon Sudbury to the Byshoppe of London named William Courtney with the conclusions of Iohn Wickliffe therein inclosed commauÌ„dyng them by vertue of those his letters Apostolicall and straitly enioyning them to cause
hereafter following do testify And here ceasing with the story of Fredericke we will now procede to the raigne of Maximilian his sonne omitting diuers things els incident in the time of this Emperour as first touching the vnbrotherly contention conflicts betwene this Fredericke and Albertus hys brother and Sigismundus his vncle for the dukedome of Austria after the death of Mathias afore mentioned Omitting also to speake of the long and cruel war betwene the Prussians and Polonians with the religious sect of them which were called Tentones fratres sanctae Mariae in the time of Uladislaus Omitting also the strife and variaunce for the dukedome of Millain betwene Fredericus the Emperor Alfonsus Carolus duke of Orleance Franciscus Sfortia And howe the sayde Princedome being after geuen to Sfortia great warres were kindled long continued betwene Sfortia and the Milleners then betwene the Milleners and Uenetians and after betweene the Frenchmen and the Milleners All which tumultes and commotions as not pertinent greatly to the purpose of this story I referre to other wryters where they are to be founde more amply discoursed Thys as more properly belonging to the storye of the Church I thought good not to passe ouer touching such as were condemned suffered the paines of fire for testimony of Christ and his truth Of whom one was Iohn a pastor or a neteheard which was a keper of cattel The other was Ioannes de Wesalia although not burned yet persecuted neere to death vnder the raigne of thys Emperour Fredericus the 3. And first touching thys Iohn the Netehearde Thus wryteth Sebast. Munsterus That the Bishop of Herbypolis condemned and burned for an hereticke one Iohn whych was a keeper of cattel at a towne called Niclas Hausen in Franconia because hee taught and helde that the lyfe of the cleargy was ignominious and abhominable before God An. 1476. Ex Munstero The other was Doctour Ioannes de Wessalia who was complained vpon vnto Dietherus the Archbishop of Mentz by the Thomists vppon certaine articles and opinions gathered out of hys bookes Wherefore the sayde Dietherus fearing else to be deposed againe from his Bishopricke directeth forth commission to the vniuersities of Heidelberg and Colen to haue the mater in examination who conuenting together the yere aboue mentioned called thys Doctour de Wessalia before them making hym to sweare that he shuld present and geue vp all his treatises workes and wrytings what so euer hee had made or preached that being done they deuided hys bookes amongest themselues seuerally euery man to find out what heresies and errors they could His articles opinions were these That all men be saued freely and through meere grace by faith in Christ. Free will to be nothing Onely that we shoulde beleeue the word of God and not the glose of any mā or fathers That the worde of God is to be expounded with the collation of one place with an other That Prelates haue no authoritie to make lawes or to expounde the scriptures by any peculiare right geuen them more then to an other That mennes traditions as fastings pardones feasts long prayers peregrinations and such like are to be reiected Extreme vnction and confirmation to be reprooued confession and satisfaction to be reprehended The primacie of the Pope also he affirmed to be nothing Certaine other articles also were gathered out of hym by his aduersaries but in such sort that they may seme rather to followe their owne malicious gathering then any true intelligence of his minde whereof more is to be vnderstanded in this processe hereafter Thus when Wesalianus was commanded to appear there conuented together first the Archbishop the inquisitor the doctors of Colen and the doctors of Heidelberge with the masters of the same and the Rector of the vniuersity of Mentz the Deane of faculties Bachelers of diuinity and many other maisters of the same vniuersitie Canous doctors with the bishops Chanceller and his councellers besides many religious prelates schollers wyth a doctor of Franckforte the sumner bedels which all met together in the great hall of the Minorites for the examination of this Ioannes de Wesalia Frier Elton the Inquisitor first sitteth in the hyghest place then after him others according to their degree In the beginning of the examination first the Inquisitor beginneth with these wordes Most reuerent father and honorable doctors c. Our reuerent father and prince Elector hath caused this present cōuocation to be called to hear the examination of M. Iohn de Wesalia in certaine suspected articles concerning the catholique faith But something I will say before that may doe hym good and desire that two or three of them that fauoure hym or some other will rise vppe and geue him counsaile to forsake and leaue his errours to recognise himselfe to aske pardon which if he wil do he shal haue pardon if he wil not we wil procede against him without pardone And thus Wesalianus being cited and brought in the midst betwixt 2. minorites being very aged and hauing a staffe in his hand was sette before the Inquisitor Who beginning to answer for hym self with a long protestation could not be suffred to prosecute his Oration but was cutre off and required briefly to make an end and to tell them in fewe woordes whether he would stand to his opinions or to the determination of the church To this he aunswered that he neuer spake any thing against the determination of the Church but sayde that he had written diuers and sondry treatises in the which if hee had erred or were found to say otherwise then wel he was content to reuoke and cal backe the same and do al things that was requisite Then said the Inquisitor do you aske then pardon The other answered why shuld I aske pardon when I know no crime or error committed The inquisitour sayd well we will call you to the remembraunce thereof and proceede to the examination In the meane time others called vppon him instantly to aske pardone Then sayd Wesalianus I aske pardone Notwithstanding the Inquisitor proceeded to the examination reading there two instruments declaring that hee had authority from the Apostolicke sea after this cited the said Iohn to appear to hys examination Thirdly he commaunded him vnder paine of disobedience in the vertue of the holy Ghost and vnder paine of excōmunication of the greater curse from the which no man coulde absolue him but onely the Pope or the Inquisitour except onely at the poynt of death to tell plainly the truth vppon such things as should be demanded of him concerning his faith without ambages and sophistication of wordes And so being demanded first whether he did beleue vpon his oth taken that hee was bounde to tell the trueth although it were against himselfe or any other to this he answered Scio that is I know Thē the Inquisitour biddeth him say Credo that is I beleeue To the