than milke more splendent than precious stones or polished Saphires but now their face is blacker than a coale and they are not knowne to wit for good By this deformation and spot of the Court and of Clergie-men especially of the Prelats Ecclesiasticall censure seemeth to be weakened and obedience diminished Why is this but for the contemptible life and workes of Prelats because they seeke their owne and not what is Iesus Christs But the reformation and amendment hereof belongeth to the Pope who as head of the rest ought to performe it De Censi Rom. l. ◠Q. 7. Cum Pastoris 6. q. 1. ex merito 1. q. 1. Fertur ver Hinc igitur and diligently looke to it But he that would correct others ought first looke to himselfe and them that be about him Because the life of the Pastour is an example to others And if the head languish the rest of the members are infected and when the Pastor is wounded who will applie the medicine to cure the sheepe Whereupon when the Physitian is sicke it will be said vnto him Cure thy selfe c. And to this purpose he bringeth many Canons Of Indulgences So often as sayth hee the Pope went forth in publike on some feastiuall day was giuen a plenarie Indulgence against the custome of auncient Popes notwithstanding that by such vndiscreet and superfluous Indulgences the keyes of the Chruch are contemned and penitentiall satisfaction weakened De poenis remiss c. Cum ex eo § Ad haec Out of this consideration it followeth that about giuing of expectatiue graces greater consideration ought to be had and not thus giuen euerie where on all sides and indifferently because by so great a multitude and confusion for the most part benefices are granted to persons vnworthie great matter of contention ariseth thereby Againe By the euill example and scandall which they giue to Lay men they seeme that they are come to this that S. Bernard speaketh in his sermon vpon these words of the Gospell I am the good shepheard And because it is verie long let the Reader take the paines to see it in the booke it selfe wherein he discourseth of all the corruptions of the Roman Church in his time At Padoua taught Anthonie Rozel a famous professor of the Ciuile Law who in his booke of Monarchie affirmeth That the Pope is not Lord of the world That he hath no power ouer the Emperor no temporall sword neither any authoritie aboue other Bishops There is extant besides other Treatises of the same Author Of the power of the Emperor and of the Pope and of both the swords and of the authoritie of Councels printed at Venice in the yeare 1487. Neither feared also Roderick Sanchio a Spaniard Bishop of Zamora Roderic Zamorens in speculo vitae humanae excuso Argetorti apud Iohan Pris An. 1507. and Referendarie of Paul the second to say in his booke Of the Myrror of mans life That the Pope doth not applie himselfe to wisedome nor to laudible studies neither for the peace and quiet of Christian people but onely vnto earthlie things That the Prelats doe not neither can teach for that they are altogether vnlearned giuen to their bellie and to whoredome and yet bind on the backes of poore Christians diuers insupportable burdens of traditions which in the Primitiue Church either were not at all or were left to mens libertie In the Primitiue Church saith he the faithfull were not bound with the commandements censures and pains of so many Canons Decrees Neither were there then so many snares of laws constitutions of excommunications or censures from which the faithfull though neuer so careful fearful can by no means be safe or warrant themselues There was not so many fasts cōmanded nor vigils nor silences nor Diuine Seruice for day and night enioyned daily to be sayd Lastly there was not so many feasts to be kept nor so often confession and communication of the bodie of Christ nor so many obediences to be yeelded c. So that of the Prelats of the Church may be rightly sayd that of Christ Which bind vnsupportable burdens c. Whence saith he if any of the like things were obserued in the Primitiue Church it was onely voluntarie which as then was no sinne to transgresse because it was not then forbidden And yet notwithstanding this same wretch was not ashamed to flatter Paul the second in the same booke That the Pope is not onely ordained to humane principalitie but to diuine Jdem cap. 1. l. 2. neither to commaund onely ouer men but also ouer Angels not for to iudge the quicke onely but the dead not in earth alone but in heauen also not to rule ouer the faithfull onely but ouer Infidels Aduanced saith he to that verie same dignitie to that same iurisdiction and power and to the principalitie ouer the whole world So that hee blushed not to applie vnto him the places of tha Prophets and of the Psalmes which the holie Ghost hath onely spoke and meant of the onely Sonne of God and he most highly extolleth him aboue that stammering Moses and his brother Aaron both together So that truth and flatterie two contraties proceed out of one and the same mouth In Germanie Herman Ried wrot a booke wherein he represented the corrupt maners of the Clergie by a comparison of what they ought to bee Herman Ried de vita honestate Clericorum and what in his times they then were There are saith he many Clergie-men who follow not the counsell and sentences of the Fathers receiue not the holie Scripture but despise the canons of the holie Fathers These are They which hate and deride vnderstanding and Catholike men who weigh the grieuousnesse of the crimes of the Clergie and endeauour with watchfulnesse to crie out against their false dealing Yea they affirme them to be fantasticall men Hierome de norma viuendi c. 5. disturbers of the peace hauing corrupt and polluted consciences c. And so is verified of them that saying of S. Hierome There is not a crueller beast in the world than an euill Clergie-man or Priest for he suffereth not himselfe to be corrected neither will he euer heare the truth c. Such and the like are by their Prelats permitted publikely so to liue Prouided that they giue euerie yeare a certaine sum of money to their Officials Moreouer how many are there publikely tainted with Simonie insomuch that not being able to conceale their simonie to shift if off they expresse it with other tearmes persuade themselues that so the word simonie be not heard it wil not be perceiued It is say they an ordinance or statute of the Church Others more subtilly to shift it off doe say That the Pope doth it by his fulnesse of power who may in such things dispence admit and ordaine And that then it is simonie and sinne onely when the Pope did forbid it or ordaine
rate set downe in the Code of Theodosius But grant we that Regiones Suburbicariae and Vrbicariae were all one what getteth hee for Constantine in the third law de Annona Tributo sheweth plainely that by Regiones Suburbicariae were meant onely those which lay within Italie and were neere adjoyning vnto Rome where he speaketh in this manner Anatolius late Consul certified vs that he hath taken away the frauds of the a Tabulariorum Lib. 8. de Annon Tribut l. 3. 11. in Cod. Theodos Collectors per suburbicarias Regiones Which course saith he we commaund also to be held throughout all the other Regions of Italie so that the more remote regions of Italie it selfe are not comprised vnder this name of Suburbicariae Regiones but commaund giuen that these should be ordered after their example So likewise would Baronius faine comprise Sicilie and Afrike vnder the appellation of Vrbicariae Regiones Lib. 11. de Extraord sord muner But the words of Constantine and Constantius in the same Code giue him the lye where it is said That lands of inheritance and fee farme throughout Italie shall be free from all extraordinarie taxes paying only their customarie rates as the lands in Afrike doe The reason followeth For not onely in Italie but also in vrbicarijs Regionibus and in Sicilie lands of inheritance and lands held in fee farme must be rated according to their abilities Whereby it appeareth that Italie was to be eased after the example of Afrike and both Italie and Afrike and Sicilie it selfe distinguished from those which were properly called Vrbicariae Regiones So likewise in that law of Gratian Valentinian and Theodosius it is said by the Emperours vnto Probus Grand Master of the houshould in this manner Let thy sinceritie and vprightnesse obserue an equalitie throughout Italie Tit. Si per obreptioneÌ„ l. vnic Cod. Theodos as likewise in the Regions of Afrike and those which are called Vrbicariae and throughout all Illyria where again he distinguisheth them both from Italie and also from Afrike Now if he will aske what those Suburbe cities were that law of Gratian Theodosius teacheth vs L. 1. de Indulgent debit in Cod. Theodos We commaund say they that Picenum and Thuscia now called La Marca d'Ancona and Tuscanie and yet not all Tuscanie neither being the suburbe Regions shall beare the seuenth part of the tribute not comprising therein so much as Campania now a parcell of the kingdome of Naples nor other Regions of like distance And now let Baronius cast vp his reckonings and see what hee hath gotten by quarelling that place of Ruffinus But be this what he will can he denie that the Bishop of Rome was here ordered and confined as well as the rest As for that Canon which he would put vpon vs Art 57. sequent That from all Churches a man might appeale vnto Rome besides that there is no historie that reporteth it no not Gelasius Cyzicenus himselfe I would aske Whether this sixt Canon be not vtterly repugnant thereunto And farther let him say when men were long after this time sent of purpose to search the Archiues of the Churches of Constantinople Alexandria and Antioch to decide the controuersie betweene the Churches of Carthage and of Rome whether there were any such Canon there found or can he produce any one appeale made to Rome in all that time As for that goodlie Canon of the Councell of Rome which he would thrust vpon vs in these words The first See let no man iudge Baron to 3. an 324. art 130. because all other Sees seeke for equitie at her hands as of the chiefe neither may the Iudge be iudged by any Clergie Emperour or King or people whatsoeuer who is so ill aduised as to beleeue them in their owne cause or who seeth not that this is a meere tricke and gâ—llerie put vpon the reader For what kings could they meane if Pagans what can be more ridiculous if Christians where were any in those dayes and consequently what more vaine moreouer doe we not see the contrarie practised in the Nicene Councell immediatly ensuing And why is he not then ashamed to cousen the world with a false coyne so apparently discouered and bored thorough by all Historians and writers It is said in the acts of that Synod That there were 139 Bishops ex vrbe Roma aut non longè ab illa i. out of the citie of Rome or not farre from thence What were there more Bishops than one at Rome and where I pray you should a man find so many Bishops so neere to Rome It is also there said That Helena the mother of Constantine was there and subscribed to the acts And what had they so soone forgotten the saying of the Apostle That it is not permitted to a woman to speake in the Church Constantine also is there called Domnus which is meerely Gothish and joyned in Consulship with Priscus which was neuer heard of He should not for shame haue alledged this Synod seeing that the verie barbarousnesse of the stile is ynough to conuince it of open forgerie Last of all he saith That the Fathers of the Nicene Councell wrot to Syluester to craue his confirmation of their acts and decrees alledging for proofe hereof the acts of Pope Syluester and not remembring how oft himselfe in other places hath condemned them as false and counterfeit The truth is this that vpon any question arising about religion the Fathers assembled in Councel were wont to send their Synodal Epistle throughout all parts of Christendome Ruffin l. 1. c. 13. and some particulars among them to write their priuat letters to some chiefe and principal Bishops of other countries to acquaint them with the tenor of their acts and to request them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to giue their suffrage and approbation thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also were they wont to addresse another Epistle to the Emperour to entreat him to confirme and ratifie their acts and to cause them to be receiued of both which sorts we haue examples in this very Synod of the one in that Synodall Epistle which they wrot to the Church of Alexandria and the rest in Aegypt in which manner they wrot also another Epistle to all Churches in generall without attending any leaue from the Bishop of Rome of the other among the patents of Constantine who was present at this Councell which Epistle we haue in Eusebius Socrates Gelasius Theodoret Euseb de vita Constant lib. 13. Socrat. lib. 1. and others whereby he ordained That Easter day should be kept vpon the day which they appointed and that the bookes of Arrius should bee burnt in all places Which decree was published onely to authorise and to put in execution the Canons agreed vpon and enacted in the Councell And those patents of the Emperour were directed sometimes to the Bishops and people and sometimes to the Churches
and I will quickly make my selfe a Christian And that in Tertullians time also the Pagans were wont causlesly to blame the prodigalitie of the Christians You accuse saith Tertullian Tertul. Apoleget 39. our poore suppers of prodigalitie as if that saying of Diogenes might well fit vs The Megarenses feast to day as if they should dye to morrow And what of all this for were those Caenulae those little banquets which Tertullian speaketh of and these profuse feasts mentioned in Marcellinus all one And for whom were those suppers which Tertullian speaketh of prouided for euen poore and indigent people not for Consuls and Gouernours as Baronius reporteth And is not this falsely to alledge Authors But let vs see what Hierosme himselfe saith concerning these times OPPOSITION Hieron ad Marcell viduam Hierosme maketh Paula and Eustochium to write vnto Marcella in these words Read say they the Apocalyps of Saint Iohn and marke what is there said of the woman clothed in scarlet of blasphemies written in her forhead of the seuen mountaines c. There no doubt is the holie Church there are the trophies of the Apostles and Martyrs there is the confession of Iesus Christ But there is also saith he ambition and tyrannie which keepe men backe from doing good And in another place Luxurie of the bellie and of the throat seeke to ouerthrow the power of the Crosse And to the end that no man may say that he spake this of the Citie not of the Church of Rome in his Preface to that booke of Dydimus of the Holie Ghost hee expoundeth himselfe When I liued saith he in Babylon an inhabitant of that purple Whore liuing after the lawes and customes of the citizens of Rome I had a determination to write somewhat of the Holie Ghost and to dedicate the treatise to the Bishop of that Diocesse And behold that seething pot which Ieremie saw looking out of the North after the rod of the Almond tree began to boyle and the Senat of the Pharisies to crie out together neither was there so meane ascribe of that whole faction of ignorance who did not eagrely conspire against me As soone therefore as I was returned to Ierusalem as out of banishment and after that cottage of Romulus and those Lupercall sports saw againe that Inne of Marie and the caue of our Lord and Sauiour c. In these words therefore what doth he call Babel but the Clergie it selfe of Rome That Senat growne alreadie Pharasaicall and a verie faction and league of ignorance And now tell me whether he goeth not farther in this testimonie than Marcellinus doth As for the preheminence of Bishops according to the greatnesse of the cities If there be question saith he to Euagrius Orbis maior est vrbe Hieron in Epist ad Euagr. of authoritie the world is greater than the citie so called they Rome why doest thou then enthrall the whole Church to a few men And whence commeth this presumption For wheresoeuer there is a Bishop whether at Rome or at Eugubium whether at Constantinople or at Rhegium marke how he confoundeth the greater cities with the lesser he is of the same dignitie and Priesthood Riches and pouertie make not one lesse or greater than another for they are all successors of the Apostles And so are these words inserted into the decree And speaking in another place of Bishops in generall Hieron in Epist ad Heliodo to 1 It is no easie matter saith he to stand in the place of Paul and to maintaine the dignitie of Peter that is to be a Bishop reckoning all Bishops to be successors of Paul and Peter Basil Epist 55. speaking in the same sence in which Saint Basil spake when he said That Ambrose was called to the Apostolicall gouernement when hee was made Bishop of Milan And doe you thinke that this holie Father Basil can passe ouer with silence the pride of Rome or if he happily let flie some words shall we therefore condemne him as a Pagan So it was that in those lamentable combustions of the East he thought to haue found some comfort in the West but he quickly found himselfe in an errour For if the anger of God saith he continue still vpon vs what comfort will the pride of the West affoord vs who neither doe know neither yet will haue the patience to be rightly informed of the truth of things as lately appeared in the case of Marcellus being euer prepossessed with vaine surmises and idle iealousies For my owne part I was once minded to haue written a priuat letter to their Captaine meaning Damasus not concerning any Church affaires Coryphaeo Basil Epist 10. but onely to let him vnderstand That they neither rightly vnderstood the state of our cause nor tooke the course to bee duely informed of it In briefe That they ought not to bruise a broken reed nor oppresse those who were alreadie humbled by affliction nor yet reckon their pompe for honour seeing that that verie sinne is ynough alone to set a man at enmitie with God And this he wrot to that great personage Eusebius Samosatenus who carried on with an incredible zeale ran from countrey to countrey seeking to repaire the decayes and ruines of the Church whilest Athanasius and Basil trauelled in the East opposing themselues against the Arrians and praying in aid from the Churches of the West and from Damasus himselfe who hand in bosome lightly regarded them conceiting out of hare-brained humor which proceeded from his pride that Basil himselfe was an heretike and therefore would not forsooth vouchsafe him an answer Whereupon Basil and his fellowes sent letters to the Bishops of the West by name to those of Italie and France It being impossible say they Basil Epist 70. that they should be ignorant of our miserable estate so well knowne throughout the world and yet they receiued no comfort from them And farther they requested them not Damasus to joyne with them for the procuring of a lawfull and free Synod After this they redoubled their letters Idem Epist 78. coniuring them to informe the Emperour of these troubles in the East from whom and not from Damasus they hoped for redresse And by a third dispatch sent by Dorotheus a Priest Basil reproacheth them for their want of charitie in not daining to visit and to comfort them in their afflictions offering if any imputation lay vpon him to cleere himselfe when and wheresoeuer they should appoint him At last in a fourth letter he breaketh forth into these tearmes We haue saith he venerable brethren set our eyes vpon you Basil Epist in Addition Ep. 1. but our hope hath proued vaine so that we may now sing I haue looked for one that would sorrow with me but no man came vnto me for one to comfort me but I found none for our afflictions are such as that they which dwell euen in the vtmost borders of the West should in duetie ere this haue
did by vertue of that Canon of Chalcedon Extat inter Epist Illustr Concil Chalced. And the truth is that this Anatolius in the Epistle which hee wrot to the Emperour Leo vpon this occasion brandeth Pope Leo with the marke of an heretike and censureth him to be vnworthie of the Priesthood 12. PROGRESSION Of sundrie variances which fell out betweene the Churches of Rome and Constantinople by occasion of the Canon of Chalcedon AFter this Canon of Chalcedon there was euer debate continuing betweene the two Churches of Rome and Constantinople the one refusing a superiour the other not admitting of an equall the one seeking to stretch the wings of his authoritie and jurisdiction ouer the East the other ouer all And this was the cause why the Bishops of Antioch and of Alexandria seeking to crosse the attempts of the Bishop of Constantinople who was lately start vp to this authoritie and was therefore the more obnoxious to hate and enuie had recourse oftentimes to him of Rome and as it had beene in despight of the one subiected themselues to the tyrannie of the other Baron vol. 6. an 482. art 1. Whence the Pope himselfe and Baronius his champion for him take no small aduantage for if we will beleeue them Simplicius hereupon gaue confirmation to Calendinus Bishop of Antioch Simplicius Epist 14. hauing no other proofe or ground than this That Simplicius in a certaine Epistle of his to Acatius Bishop of Constantinople saith That he had receiued vnder the wing of the See Apostolike Euagrius li. 3. c. 10. the Priesthood of Calendius But Euagrius an Historian of that time saith simply without any reference vnto any That Calendius vndertooke the sterne of that See and persuaded all which came vnto him to pronounce Anathema against Timotheus as against one which troubled the Church of Alexandria and whose predecessor Stephen was notoriously installed by Acatius as Baronius himselfe affirmeth but he addeth farther That Simplicius had made Acatius his Vicar generall in the East His reason is for that Simplicius vpon the troubles of the Church of Alexandria Simplic Epist 17 Delegatum tibi munus attendes sensus tuos prudenter attolle complaineth to him That he had not aduertised him therof willing him to behaue himselfe wisely in the charge which was delegated vnto him Committed then it was but by whom must we needs vnderstand that by him and why not as well either by the Church or by the people seeing nothing is expressed And farther these are Simplicius his own words And if he did delegate such a charge vnto him yet where shal we find that the other accepted of it as from him Acatius in Epist ad Simplic And I would know whether in his Epistle to Simplicius he euer calleth him by any higher Title than the Archbishop of Rome and in the cause of Timotheus he professeth That as for his so great a dignitie he held it onely from Christ the Prince of Priests And a man may easily perceiue by the complaint which Simplicius made vnto him Simplic Epist 1. that if euer he did make him offer of such an office hee made but little reckoning of his kindnesse And the like may be said when he offered to make Zeno Bishop of Seuile his Vicar in those parts Simplicius also in his Epistle to Acatius speaking of one Iohn who was elected in the roome of the said Timotheus It remained only saith he that after our thanksgiuing vnto God he should by the assent of the See Apostolike receiue his desired confirmation Whereupon Baronius setteth his marke in the margent Baron an 482. vol. 6. art 14. with these words It belongeth to the Bishop of Rome to confirme the Patriarches and doest thou see O Reader saith he that the ancient custome was that the election neither of the Bishop of Alexandria neither yet of Antioch was held for good without the authoritie of the Bishop of Rome and yet he produceth no one Canon to this purpose or any one case wherein it was so practised Nay we find that when Acatius made light of his commaund and when he was willed by the Emperour Zeno to beare out Petrus Moggus against Iohn who was an Orthodox Bishop he qualified his stile with faire words and reasons It was reason saith he that one condemned by publike decree meaning this Petrus Moggus should also be acquited in a common assemblie Where was then this omnipotencie of the Pope when he spake in this manner Yea but in the end saith Baronius when this Iohn was deposed be appealed to the Bishop of Rome as Athanasius had done before him and for proofe hereof voucheth Liberatus the Archdeacon Liberatus in Breuia c. 18. who dwelt too farre off to be a good witnesse in this cause But if his appeale was no other than was that of Athanasius we are at an accord for we haue alreadie proued that Athanasius did not appeale in forme of law as we commonly call Appeales but had onely recourse vnto him and so Euagrius expoundeth it vnto vs Iohn saith he as Zacharie reporteth Euagr. Histor Eccle. c. 12. 15 hauing giuen a summe of money contrarie to his oath taken to the Emperour was chosen Bishop of Alexandria whence the Emperour commaunded him to be banished who flying thence went vnto old Rome where he made much trouble saying that for obseruing the decrees of Leo and the Canons of Chalcedon he had beene deposed from his See Where you see there is no mention of any appeale or of judiciall proceeding For saith he Simplicius moued with these words wrot vnto Zeno thereupon who sent him word againe That he was deposed indeed but that it was for periurie And shortly after Simplicius died and Iohn withdrew himselfe into Italie where the Bishopricke of Nola was conferred vpon him And Liberatus also saith That Acatius by his letters required the See of Rome That if any of his Clergie fled vnto him Ad eundem confugerint he would be pleased not to receiue them which are the proper tearms vsed in these and the like cases OPPOSITION All these contentions about jurisdiction proceeded from that Canon of Chalcedon An. 472. to which the Popes would by no meanes stand and yet they neuer talke vnto vs but of Councels especially of those foure first generall Synods which they vse commonly to paralell with the holie Scriptures But in the meane time came forth a certaine Edict from Leo the Emperor Leo Imperat. li. 16. c. de Saâ—ros Eccles in this maner We decree and ordain That the holie Church of this most religious citie Mother of our pietie and of all Christians whatsoeuer of the Orthodox religion and the most holie See of this royall citie meaning Constantinople in regard that she is the royall citie shall haue all priuiledges and honours concerning the creation of Bishops and taking of place before all others and all other poynts whatsoeuer which they now
belong to that Court that vseth to commaund both Emperours and Kings And Baronius hath set downe this excellent Apothegme in great letters Baron an 1169. art 11. By the pride of the seruant we may iudge the modestie of the Master Doubtlesse the wisest of this world judge otherwise of the power and authoritie of the Pope Otho Bishop of Frisinghen saith Otho Frisingens in prologo l. 4. Chron. Two persons are constituted in the Church by God the Priestlie and the Princelie the one hath the administration of the Sacraments of Christ and to exercise Ecclesiasticall descipline with the spirituall sword the other carieth the materiall sword against the enemies of the Church defending the poore and the Churches of God from the oppression of the wicked punishing euill doers and exercising secular iudgement These are the two swords whereof we read in the Passion of our Sauiour but Peter is said to vse but onely one Therefore euen as to the spirituall sword spirituall possession belong that is to say the tithes the oblations of the faithfull and others of like sort so to the materiall are subiect all worldlie dignities as Duke domes Earle-domes and the like Now God would that these things should be in his Church orderly and not confusedly that is to say not in one person alone but diuided betweene two as I haue formerly named Euen as these persons therefore that carrie the materiall sword are not to meddle with those things that are spirituall so is it not fit for the spiritual to vsurp the other And to make good this saying many testimonies of the Scriptures and of our Lord himselfe besides the example of Saints may be alledged as that Gospell that saith Giue vnto Caesar the things that belong vnto Caesar and vnto God the things that are Gods That which our Lord Iesus Christ had deliuered in words he declared also by effects when yeelding tribute to whom tribute belonged he gaue tribute for himselfe and Peter And S. Paul acknowledged that we ought to yeeld honour to whom honour belongeth considering that all power is from God who being brought to iudgement did not appeale to Saint Peter who then possest the chaire at Rome but to Nero a most impious and a wicked man ordained by the will of God King of the whole world And thus much touching the honour of Kings But he goeth about to defend the Pope by some poore weake reasons but in the end concludeth I confesse I know no other refage but this that we haue known holie men both of Apostolike faith and merit as Syluester Gregorie Vlric Boniface Lampert Gothard and diuers others that haue had these things but for my selfe to speake my owne opinion I doubt whether this exalting of the Church in these dayes be more acceptable to God than the humilitie of former times Verily it seemeth that state was the better this the happier Neuerthelesse I agree with with the Church of Rome c. That is to say to be rather temporally happie with the one than spiritually happie with the Apostles and the holie Fathers and shortly after he hides not from vs vpon what foundation he groundeth his reason That all scruple saith he of that controuersie being resolued by his authoritie and example is againe secretly signified by that which was sayd to S. Peter Duc in altum lanch into the deepe and cast your nets to take fish Luke 5. yea it is so secret that for the space of 500 of the first and best yeres none of the auntient Doctors could perceiue this mysterie Jdem l. 3. Chron. 1.3 But the same authour speakes more openly in another place After the donation of Constantine the Church of Rome affirmeth that all Realmes of the West belonged to it by the gift of Constantine this he refuteth himselfe In token whereof it doubted not to exact tribute euen to this present of all those except the two Kingdomeâ— of the French that is to say the Gaules and the Germans which hee would gladly draw into his Net if they would suffer him But in our France at the verie same time they that were called Waldenses or Albienses earnestly set against the Church of Rome condemning all the traditions thereof rejecting the ceremonies and declaring it in expresse words to be that Babylon in the Apocalyps the mother of fornications and the Pope verie Antichrist the man of sin foretold by the holie Scriptures These people maintayned the puritie veritie and simplicitie of the Christian Religion in all the Countries both on the mountaines and vallies of Daulphine Prouence Languedoc and Guyan where the corruptions and papall inuentions could not so easily penetrat no otherwise than as we see the Tongues customes and habits of nations to be preserued in Countries more remote against the inundation and mingling of the people as the originall Tongue of Spaine in the mountaines of Biscay and the auntient Tongue of the Brittons in Wales with their manners and customes also and so likewise of others For that so great a multitude of people spread from the Alpes euen to the Pirence by the instruction of Waldo had beene as it were hatcht vp in one day exceedeth all beliefe all reason Contrariwise he that would retire himselfe from the world seriously to contemplate his owne saluation it is likely he rather learned it of them and afterward taught at Lyon where for the renowne of the citie they that were his followers or affected his doctrine were called Waldenses as they who preached in the citie of Alba ware called Albienses and not many yeres before Peter Bruitzius Henrie his disciple publiquely teaching at Tholouse were called Tholousians and so likewise were they called at the Councell of Lateran held vnder Alexander the third Of this antiquitie to the end we need not doubt thereof the aduersaries themselues auouch the truth amongst whom Frier Rainerius who writ about the yeare of our Lord 1250 Among all the sects that are saith he or euer will be none can be more pernitious to the Church of God than that of Lyons An. 1250. Frater Rainerius de Waldensibus for three causes the first because it hath continued a longer time than any some say that it hath beene euer since the time of Syluester others say from the time of the Apostles that is to say inasmuch as integritie euer went before corruption and the same maintayned by them as it is said of the true Church in the Apocalyps that it was preserued euen in the desart The second because it is more generall for there is not almost any Countrie where into this sect hath not crept whereas in the meane time they aske vs where our Church then was The Third because all the other procure horrour by their blasphemies against God this of the Lionists hath a great apparence of pietie in as much as they liue vprightly before men and put their trust in God in all things and obserue all the Articles
deliuered him to the men of Pisa that mortally hated him through despaire he dashed his head against the pillar to which he was tied and killed himselfe Thus much reciteth the Monke Paris and Sigonius after him who addeth That the enemies of the Church sayd that the Pope had inclined the heart of this Peter to this fact by great gifts and promises And seeing the foregoing practises who can doubt of it Meane time this vnhappie Prince began to loath his life What wee saith he is fallen vpon me that mine owne bowels arme themselues against me That this Peter whom I esteemed the one halfe of my soule hath prepared my death That the Pope whom my predecessors haue created and inriched of nothing laboureth both to ruinate the Empire and by death to destroy me Et obsorduit domini Papae fama per hoc non mediocriter And the Popes reputation was thereby not a little defamed Yet God the infallible searcher of secrets knoweth the truth thereof Of which truth we may yet giue judgement out of that which Krantzius writeth in the same yeare 1249 An. 1249. Krantzius in Metropol l. 8. c. 14. That Pope Innocent the fourth was transported with so great enuie against Frederic eximperatorem deposed from the Empire That not only he opposed against him the Christian Princes but also sent an Embassador to the Souldan of Egypt to diuert him from his friendship And it is great pitie we haue not his letters but at least he representeth the Souldans letters to Innocent translated out of Greeke into Latine and by the answer we may gather what the demaund was The summe is this after the accustomed complements which deserue to be read in the Author That God would make him of the number of them that affect and doe good and that earnestly seeke peace and perseuer in the causes thereof and that God would assist him in things that are conuenient both towards them of his owne Religion and towards others That he vnderstood that which he had declared concerning Christ to whom be praise And of Christ saith he we know more than yee know and doe magnifie him more than yee doe But as touching the Emperour that there was friendship betweene them euen from the time of the Souldan his father And betweene you saith he and your Emperour it is as your selfe doth know Therfore that it was not lawfull for him to treat with the Christians without the aduice and consent of the Emperour And surely it is a maruaile that so many and so great troubles especially now in his old age did not ouerwhelme him Adde to these that his base sonne Hencius was taken prisoner by the men of Bouonia and himselfe suddenly taken with a grieuous sicknesse called ignem sacrum At length being tost with so many aduersities saith the Author hee resolued by all meanes to seeke peace and offered to the Pope an honest forme of peace but the Pope reioycing at his aduersities would not accept of it whereby he incurred the indignation of many and namely of the French Lords who began to comfort Frederic and to adhere vnto him and to detest the pride of the seruant of the seruants of God And thus the affaires of Frederic prospered so well that Innocent entreated the king of England that he might make his abode at Burdeaux vnder pretence of making a generall peace But in the meane season died the greatest of Princes saith the Author Stupor quoque mundi and the astonishment and wonder of the world hauing made a most noble testament recited by Mathew in his additions Collenucius also telleth vs Collenucius l. 4. Hist. Neapol out of the report of Mainardine bishop of Imola That his penitencie was so great in the confession of his sinnes that thereby alone it might be coniectured he had beene a singular vessell of Gods election And as touching the course of his life after he had exalted the great and rare vertues as well naturall as acquired wherewith he was endued the excellent and profitable lawes he had made both Ecclesiasticall and ciuile comming to speake of the debate he continually had with the Popes for which he had beene excommunicat by Innocent the 4 he doubteth much that it was without just cause All these actions considered saith he such as diuerse authors haue described vnto vs weighing also his Epistles and writings I know not verily whether they declared him enemie of the Church because he spake too truely de Pontificijs of the Papists and found many things worthie reproofe in their manners and in all that Apostolicall life or because he ouer stoutly defended the rights of the Empire or for that he was in Italie more powerfull than was to their liking I leaue the iudgement hereof to the indifferent Reader of the gests of Frederick but in the meane time when I consider that Christ whom Popes as his Vicars ought to imitate and obey commaundeth vs to put vp the sword into his place and to pardon a sinner seuentie times seuen times not seuen times onely and that on the other side I see so many ambushes treasons proiected against Frederick so many Ecclesiasticall Legats which are called Pastors sent against him into the kingdome into the Marca de Ancona Lombardie and Romania so many cities and Provinces for the same cause laid wast so much Christian bloudshed and Frederick neuerthelesse alwayes victorious and the Popes side that ioyned themselues against him euer to be vnfortunat and carrie away the worst I cannot but approue that which Pope Pius writeth in his Australl historie That nothing excellently euill is committed in the Catholike Church the first originall whereof proceedeth not from Church-men it may be by some secret counsell of God I haue truely seene and read many Epistles of Frederick which are extant written to Popes and Cardinalls and to other Christian Princes and priuat persons but I perceiued in them nothing against the rule of our faith nothing hereticall nothing that sauoureth of contumacie or oppression of the Church There are indeed in the same many complaints lamentations and admonitions of the couetousnesse and ambition of Priests of the Popes obstinacie who would not heare his excuses the defence of the Empire and of snares and treasons wrought against him He that would see the truth of these things let him read among others an Epistle of his written to all Christian Princes which beginneth The chiefe Priests and the Pharisies gathered a Councell against the Prince Gods annoynted and another also which he wrot to the Colledge of Cardinals That they should dissuade the Pope from maintaining discords between them and the Empire which beginneth In exordio In the beginning of the birth of the world and that also which beginneth Infallibilis veritatis testem We take to witnesse the infallible Iudge of truth and Iustice Out of one among others written to the Christian Princes he produceth these words Petrus de Vineis lib. 1.
his subiects but of his owne Such are those shepheards that feed not the Lords flocke but themselues to whom it is sayd in Ezechiel 24 Mich. 3 You hate good and loue euill You violently flea the skin ouer their eares and teare the flesh from their bones and so they haue eaten the flesh of my people and flead the skins from off their backes The same saith Ezechiel cap. 34 I will cause them to cease from feeding any more my flocke for I will deliuer them from their mouthes and they shall be no longer their bait and food The sixt signe was The promotion of men vnworthie and contempt of the better sort According to Aristotle these things are the speciallest cause of the dissolution of any politicall gouernement and oftentimes in a secular welfare it happens that the dishonour of men famous and meritorious and the exaltation of the base and inferiour sort breeds great mutine and sedition For both in this respect and because of some of the premised reasons wee doe not onely read in Bookes but further haue seene with our eyes diuers kingdomes to haue beene almost ruined and defaced c. But this hath alwayes beene the incredulitie of humane obstinacie that though they doe not onely heare but also see it with their eyes yet will they not beleeue others perished through such and such vyces except they feele it by experience in the destruction of themselues The 7 signe was The tribulation affliction of temporall policie with the commotion and rebellions of people which is alreadie come to passe in diuers parts And because as Seneca saith euils skorn to come vnaccompanied or alone it is to be feared that after this the Ecclesiasticall policie also will not onely suffer and be replenished with these perturbations outwardly but also inwardly within the verie bowels of the Church which is prefigured in the 3 of Ieremie Desolation shall suddenly come in vpon desolation my Tabernacles are wasted and ruined In the 7 of Ezechiel Tumult vpon tumult terrour vpon terrour and the Law shall faile in the Priest and counsell in the Elders The eighth signe was The refusall of correction and amendment when that comes to passe in the principall Prelats of the Church which was writen by Ieremie cap. 7 They would not attend nor harken but made their hearts of Adamant least they should heare the words which the Lord in the spirit vttered vnto them by the mouthes of his Prophets As also by Esayas Lying children children that would not heare the Law who say stop your eares to the words of truth speake vnto vs things pleasing and acceptable And this shall then be fulfilled when the Prelats do maligne learned men and reuealers of truth euen as it is written of them in the 5 of Amos They hated him who reprehended them at the gates and abhorred him that spake truly and therefore to the Church of Hierusalem the Lord speakes in the 4 of Osee Because thou hast reiected knowledge I will reiect thee so as thou shalt not execute thy Priesthood to me for thou hast forgotten the Law of thy God therefore I will change the glorie of thy sonnes into reproach and ignominie and euen as the people are so shall the Priest be And so obseruing well the forementioned signes you may easily iudge whether the present times be secure and whether those doe not now take place which the Lord deliuereth in the Text Iuxta est justicia mea vt reueletur He could not in more plaine and expresse notes haue described the Congregation that was to entertaine Antichrist It then remayned onely for him to aunswer certayne objections which he omits not There are a sort of men saith he too confident and affirming that the Prelats are the Church which the Lord will alwayes keepe and preserue not leauing the same euen as he promised them in the persons of his Apostles he saying in the 28 of Matth. I remaine with you euen vnto the end of the world But this is to be vnderstood in respect of faith which shall remaine for euer continuing alwayes in some few though charitie and zeale wax cold amidst all worldlie disturbances the which the same our Sauiour oftentimes presaged and foretold And because none may suppose themselues secure from tribulation by being of the Church the Lord refells this opinion when he sayth in Ierem. 7. Trust not to the words of lying and vntruth saying The Temple of the Lord the Temple of the Lord c. which shall no wayes profit you There is another opinion of those that prorogue and protract Gods iudgements for they grant That the Church indeed shall be disquieted and molested but not so quickly because many reasons haue beene heretofore touched and other signes were made manifest seeing not long since the Prelats were reprehended by the Doctors Gregorie and Bernard for receiuing of bribes for their pompe for promoting the vnworthie and for sundrie other vices which then raigned in the Church nay more than now and yet by Gods grace it still remained in prosperous estate God most fitly preuents all these debatements in an example in Ezech. cap. 12. saying Sonne of man behold the house of Israel who sayd The vision that this man saw he hath prophesied of long time agoe Thou shalt therefore tell them saith the Lord My word shall no longer be protracted but I will performe it in your dayes And in Esay 3. We haue seene things come to passe in our dayes which before seemed incredible and the like hath otherwise happened Others say Come what come will we will conforme our selues to this age we will temporize like those which said in Wisdome 2. Let vs enioy those good things that are and replenish our selues Such are very preiudiciall especially to good men in the Church of God And if Ecclesiasticall Prelats were so base as to retaine these bad cogitations they could not be too deepely plunged in hel c. for herein they incurre the temporall danger which they most feare the Lord speaking thus vnto them in the first of the Prouerbs You haue neglected all my aduertisements and counsels and therefore I will returne to your destruction when tribulation and anguish shall euen violently rush in vpon you Some distrust altogether and it seemes that no due remedie in this case can be applied but euen as other things and former kingdoms haue had their periods according to that of Mathew they haue a time in the irreuocable reuolution of ages and so this gouernement of the Church must likewise haue an end the gouernours iust deserts and obstinacies requiring the same as it is in the eighth of Ieremie There is none that repents euerie one returnes to his owne course like an horse that violently presseth into the battell If an Aethiope can change his skinne or a Leopard his spots then you may doe good hauing learned nothing but euill and in the seuenteenth chapter of Iuda which implies the Church The sinne
remoue than confirme the opinion she formerly conceiued of it Katherine also gaue the like censure of the state of the Roman Church nay and if we may beleeue Antoninus she presaged That euen then the Churches confusion was at hand and that presently a reformation would ensue When she heard of the Perugians rebellion against the Pope Begin not your lamentation saith she so soone for you shall haue weeping too much for this you now see is but milke and honie in respect of those miseries to ensue Thus doe the Laitie and presently you shall see the Clergie will doe worse for they shall giue a generall scandall to the whole Church of God which like an hereticall pestilence shall disturbe and dissipate the same It shall not properly be an heresie but as it were an heresie and a certaine diuision of the Church and all Christendome This saith Raimond who writ her Legend we see accomplished in the schisme that followed vpon Gregories death For when the schisme began Raymond told her That what she had prophesied was now come to passe and she replied Euen as then I told you that the present molestations were but milke and honie so I say vnto you That this you now see and behold is but childrens sport in comparison of future miseries especially in adiacent and bordering Prouinces Which we haue seene come to passe saith he ouer all Italie and Sicilia whereunto wee may worthily annex France which neuer felt a more sharpe and terrible warre than at this instant Then Raymond againe prosecutes Being curious saith hee to demaund of her what would follow after this wonderfull agitation and reuolt because it manifestly appeared that shee entertained celestiall reuelations she replied God shall purge his Church from all these tribulations and miseries by a meanes altogether inperceptible and vnknowne vnto men and after this shall occurre such a wonderfull reformation of Gods Church and a renouation of sacred and holie Pastors that through the cogitation thereof onely my spirit euen reioyceth in the Lord. And as otherwhiles I haue many times told you the spouse that now is deformed and rent shall then hee adorned with goodlie and precious iewels and all the faithfull shall exult for being honoured with such holie Pastors Antoninus addes further What this sacred virgine foretold of schismes and tribulations we haue seene them cleerely and euidently come to passe but for that shee denounced touching good Pastors and the Churches reformation that hath not yet beene effected And yet he wrot in the yeare 1450 after the schisme extinguished and the dissolution of the Councels of Constance and Basil the which as it seemes he thought had not sufficiently prouided for the reformation of the Church conformable to this virgines predictions neither can it any wayes be perceiued in the Church of Rome or in the Popes whether you consider doctrine or manners so as this prophesie may verie well be applied to that reformation that began not long after which purged both the errors of doctrine and the abuses of discipline through the diligence and zeale of those godlie ministers which God stirred vp in the age following by a meanes as she said inperceptible of men the which was then a preparing before his death In Bohemia mention is made of one Militzius a famous Preacher of Prage whom Iacobus Misnensis tearmes renowmed and venerable This man declared how against his will he was enioyned by the holie Ghost to search out of the holie Scriptures the comming of Antichrist whom he found to be now alreadie come the same spirit conducting him he was constrained to go to Rome where he preached publikely and afterwards before the Inquisitor he confirmed That the great Antichrist of whom the Scriptures doe prophesie was already come The same man said That in the Church Idols should be erected which would destroy Ierusalem and make desolat the Temple but that they were couered with hypocrisie That many know the truth and yet through iniustice suppressed it and therefore in this silence they renounced Christ and durst not auouch his truth before men He also inueyed particularly against many abuses as we may see in Iacobus Misnensis his treatise de Aduentis Antichristi which he wrot about the yeare 1410. An. 1410. We find also a Bull of Gregorie the eleuenth directed to Iohn Archbishop of Prage wherein he is commanded to excommunicat and persecute Militzius and his auditors who were taught and instructed by him That the Pope and his companions were Antichrists That there was no truth amongst them vndepraued So as it is manifest that the Church in Bohemia came to haue some reformation and so much the rather because the Waldenses as we formerly saw fixed here their habitations long time before In these verie dayes about the yeare 1460 one Iohn Wickliffe An. 1460. a man of singular vnderstanding began to lift vp his head who was trayned vp at Oxford in all learning and science being both a famous Diuine and Philosophâ—â— who was for these parts highly honoured and esteemed of all the Faculties and Degrees in that Vniuersitie This man questionlesse charged the Roman Church on euerie side verie stoutly for not satisfying himselfe in shewing the Pope to bee an Heresâ—arch the Antichrist deciphered in the Scriptures the abhomination of desolation in abstracto in abstract brought in by Sathans guile and their Churches impostume and that he conuinced him to be the same both by the Scriptures the course of all histories diuers preualent reasons and his owne proper actions but further he assaileth the inward poynts of his doctrine taxing it with vanitie superstition and idolatrie reprehending the seruice of the creator conuerted to the creature to mortall men to Saints to reliques to images That the Sacrifice of the Redeemers Passion was turned into the foolish spectacle and mummerie of a Masse the benefit of the death and passion of Christ the sonne of God into dispensations absolutions pilgrimages and indulgences the benefits or rather inchauntments not of a pure but most impure man The people were fallen away from the incomparable merits of Christ our Sauiour to their owne workes from the firme tuition and defence of Christs crosse to the shaken reed of their owne demerits To conclude from God the generall creator to a ridiculous host which must bee worshipped as God though it were knead and made with mens hands And for the furtherance of this so high a worke of Gods he translated the whole Bible into the vulgar Tongue all those heads of doctrine he deliuered to the learned in Latine and to the ignorant in the vulgar Tongue In publique lectures at Oxford he was a Doctor in ordinarie Sermons of the Church a Pastour putting on a brasen forehead against the shamelesse strumpet and a breast of Diamant against the power and violence of the whole Clergie thundring the like euen into the eares of Edward the third then raigning in England and he drew vnto himselfe the attention
the begging Friers ought to be bridled being burdensome to the people dammageable to spittles and hospitals and to other truely poore and needie wretches preiudiciall also to the Curats and poore of Parishes and likewise if it be well considered to all estates of the Church Those Preaching money-gatherers aboue all because they defile the Church with their lyes and make it ridiculous and the office of Preaching contemptible Monkes after the Canon of Chalcedon to be restrained in their monasteries to fastings and prayer excluded from Ecclesiasticall and secular affaires and to be debarred from all studies Diuinitie excepted seeing it is euident That the Court of Rome in contemning Diuines haue preferred to all Ecclesiasticall degrees the students of gainefull sciences when neuerthelesse the Primitiue Diuines haue edified the Church which some wrangling Lawyers haue destroyed and now seeme to bring to extreame ruine so that now this horrible prouerbe is vsed of some That the Church is come to that state that it is not worthie to be gouerned by any but reprobats Neither doe they withdraw themselues from the jurisdiction of Ordinaries against the holie Decrees by humane priuiledges obtained by importunitie For it is not a little to be doubted saith hee whether such men are in state to be saued All which things although they respect more the circumstance than the substance of Christian religion yet are they in no sort touched in that Councell Moreouer Petrus de Alliaco in Vesperijs this same Peter de Alliaco in his Questions hath disputed Vtrum Petri Ecclesia lege reguletur Whether the Church of Peter meaning the Roman may be ruled by a law where he concludeth affirmatiuely and subiecteth both the Pope and the Roman Church to a Councell Yet there wanted not at the same time euen in France it selfe busie spies of the Pope who maintained contrarie positions for in the yere 1429 one Frier Iohn Sarazenus of the order of Preachers durst teach and maintaine these same that follow First That all powers and iurisdictions of the Church which be other than the Papal power are from the Pope himselfe as touching their institution and collation 2. Such like powers are not de jure diuino of diuine right nor immediatly instituted of God 3. It is not found that Christ hath expressed such powers to wit different from the Papall but only that supreme power to whom hee hath committed the foundation of the Church 4. Whensoeuer any Statuees are made in any Councell the whole authoritie giuing force to those Statutes resideth in the Pope alone Fiftly It is not expresly shewed by the text of the Gospell That the authoritie of iurisdiction was bestowed on any of the Apostles sauing onely on Peter Sixtly To say that the power of iurisdiction of inferiour Prelats whether they be Bishops or Curats is immediatly from God like as is the Popes power is after a a sort repugnant to the truth Seuenthly Like as no flower no bud neither yet all flowers and buds together can doe any thing in the tree which are all ordained for the tree and deriued from the tree so all other powers can de jure by right doe nothing against the chiefe Priesthood or Priest being instituted by him Here after is said that the Spirituall power is the Pope as sayd Hugo de Sancto Victore 2 De Sacramentis out of which it may seeme that here by chiefe Priesthood hee meaneth the Pope Eightly That the Pope cannot commit Canonicall simonie prohibited by the positiue law The professors of Diuinitie in Paris being solemnely assembled on the eighth day of March and hauing duely weighed these positions condemne them publikely and compell the said Iohn to abiure them and force him to answer vnto others contrarie which here doe follow First That all powers of iurisdiction of the Church which are not the Papall power are from Christ himselfe as touching their primarie institution and collation but from the Pope and from the Church as touching their limitation and ministeriall dispensation Secondly Such like powers are de jure diuino of diuine right and immediatly instituted by God Thirdly It is found in holie Scripture that Christ hath founded the Church and hath expresly ordained the powers diuers from the Papall Fourthly Whensoeuer in any Councell any Statutes are made the whole authoritie giuing vigour to the Statutes resideth not in the Pope alone but principally in the holie Ghost and in the Catholike Church Fiftly By the text of the Gospell and by the doctrine of the Apostles is expresly shewed That the authoritie of iurisdiction was bestowed on the Apostles and on the Disciples sent of Christ Sixtly To say that the power of iurisdiction of inferiour Prelats whether they be Bishops or Curats is immediatly from God is consonant to the Euangelicall and Apostolicall truth Seuenthly Any power that is to say of the Church by right may doe something and in certaine cases against the Pope Eightly Any whosoeuer that is but meere man hauing the vse of reason of whatsoeuer dignitie authoritie and preheminence yea though he be a Pope may commit simonie Lastly If I haue vttered or written any other things which seeme contrarie to the foresayd truthes or which are otherwise written I will not stand in them but will and entreat that they be accounted for not sayd or written and all other things whatsoeuer which may seeme to yeeld occasion of scandall or errour The Acts of all which are solemnely kept in the Arches of the Sorbone The Councell of Basil was able perhaps to take in hand a reformation with more courage than that of Constance but it had Eugenius to contend with who as before we haue seene defended stoutly euen the least articles so that by admonitions gaine sayings and oppositions he left nothing vnattempted Notwithstanding the historie of the Councell of Basil written by Aeneas Syluius then Clerke of the Ceremonies who was there present and since Pius the second and therefore a most fit witnesse assureth vs that many things were there grauely pronounced according to the truth although he plainely sheweth that Eugenius had intruded into it many of his which were incorporated and had taken oath in the Councell and yet neuerthelesse in all things tooke the part of Eugenius who were vulgarly named the Grisean sect An. 1438. In the yeare then 1438 when Eugenius had assigned his Councell at Ferrara to the preiudice of that of Basil the Emperour Albert came in betweene to be a mediator of peace and for that intent assembled a Parliament first at Norimberg and after at Mentz wherein were present the Deputies of the Councell of Basil of all nations in Eugenius name appeared none in shew yet verie many in deed who set forward his intention The Fathers of Basil consented that for the commoditie of the Greekes the place of the Councell should be changed Eugenius for to retaine his authoritie would haue the Councell of Basil bee dissolued In the meane