Barbarossa an 1269. furthermore how mightely almighty God hath stand agaynst them how their warres neuer prospered agaynst the Turke how the iudgementes of the godly learned froÌ„ time to time haue euer repugned agaynst theyr errours c. of these and a thousand other mo not one word hath bene touched but all kept as vnder Benedicite in Auriculer confession This partiall dealing and corrupt handling of Historyes when I considered I thought with my self nothing more lacking in the church then a ful a complet history which being faythfully collected out of all our Monastical writers writteÌ„ Monuments should conteine neither euery vain written fable for that would be to much nor yet leaue out any thing necessary for that would be to little but with a moderate discretion taking the best of euery one should both ease the labor of the reader from turning ouer such a number of writers and also should open the plaine truth of times lying long hid in obscure darcknes of antiquity Wherby all studious Readers beholding as in a glasse the state course and alteration of Religion decay of doctrine and the controuersies of the church might discerne the better betwene antiquity and nouelty For if the things which be first after the rule of Tertullian are to be preferred before those that be latter then is the reading of histories much necessary in the church to know what went before and what folowed after And therfore not without cause Historia in old authors is called the witnesse of times the light of verity the life of memory teacher of life shewer of antiquitie c. Without the knowledge wherof mans life is blind and soone may fall into any kind of errour as by manifest experience we haue to see in these desolate latter times of the Church when as the Byshops of Rome vnder colour of antiquity haue turned truth into heresy and brought such new found deuises of straunge doctrine and ReligioÌ„ as in the former age of the church were neuer heard of before and all through the ignorance of times and for lacke of true history For to say the truth if times had bene well searched or if they which wrote Hystories had without partiality gone vpright betwene God and Baall halting on neither side it might well haue bene fouÌ„d the most part of all this catholicke corruptioÌ„ intruded into the church by the bishops of Rome as Transubstantiation leuation and adoration of the sacrament auriculer confession forced vowes of Priestes not to mary veneration of Images priuate and satisfactory Masses the order of Gregories Masse now vsed the vsurped authoritie Summa potestas of the sea of Rome with all the route of their ceremonies and wiedes of superstition ouergrowing nowe the Churche all these I say to bee new nothinges lately coyned in the minte of Rome without any stampe of antiquitie as by readyng of this present history shall sufficiently I trust appeare Whiche history therefore I haue here taken in hand that as other story writers heretofore haue employed their trauayle to magnifie the Church of Rome so in this history might appeare to all Christian readers the Image of both Churches as well of the one as of the other especially of the poore oppressed and persecuted Churche of Christ. Which persecuted Church though it hath bene of long season troden vnder foote by enemyes neglected in the world nor regarded in histories and almost scarse visible or knowne to worldly eyes yet hath it bene the true Church only of God wherin he hath mightely wrought hetherto in preseruing the same in all extreeme distresses continually stirring vp froÌ„ time to tyme faythful ministers by whoÌ„ alwayes hath bene kept some sparkes of hys true doctrine and Religion Now for asmuch as the true Church of God goeth not lightly alone but is accompanyed wyth some other Church or Chappel of the deuill to deface and maligne the same necessary it is therfore the difference betweene them to be sene and the descent of the right Churche to be described from the Apostles tyme. Which hetherto in most part of histories hath bene lacking partly for feare that men durst not partly for ignoraunce that men could not discerne rightly betweene the one and the other Who beholding the Church of Rome to be so visible and glorious in the eyes of the worlde so shining in outward beauty to beare suche a porte to cary suche a trayne and multitude and to stand in such hye authoritie upposed the same to be only the right Catholike mother The other because it was not so visibly known in the world they thought therfore it could not be the true church of Christ. Wherin they were far deceaued For although the right church of God be not so inuisible in the world that none can see it yet neyther is it so visible agayne that euery worldly eye may perceiue it For like as is the nature of truth so is the proper condition of the true Churche that commonly none seeth it but such onely as be the members and partakers thereof And therefore they which require that Gods holy Church should be euident and visible to the whole world seeme to define the great sinagogue of the world rather then the true spirituall Church of God In Christes time who would haue thought but the congregations and Councelles of the Pharisies had ben the right church and yet had Christ an other Church in earth besides that which albeit it was not so manifest in the sight of the world yet was it the onely true Church in the sight of God Of this Church ment Christ speaking of the Temple whiche he woulde rayse agayne the thyrd day And yet after that the Lord was risen he shewed not himselfe to the worlde but onely to his electe which were but few The same Churche after that encreased and multiplied mightely amonge the Iewes yet had not the Iewes eyes to see Gods Churche but did persecute it till at length all their whole nation was destroyed After the Iewes then came the heathen Emperours of Rome who hauing the whole power of the world in their hands did what the world could do to extinguish the name and church of christ Whose violence coÌ„tinued the space of 3. hundreth yeares All which while the true church of christ was not greatly in sight of the world but rather was abhorred euery where and yet notwithstanding the same small â—elly flocke so despised in the worlde the Lorde highly regarded and mightely preserued For although many then of the Christians did suffer death yet was their death neither losse to them nor detriment to the Church but the more they suffered the more of theyr bloud encreased In the time of these Emperours God raysed vp then in this Realme of Britaine diuers worthy teachers and witnesses as Elnanus meduinus Meltiuianus Amphibolus Albanus Aaron Iulius and other moe In whose time the doctrine of fayth without mens traditions was sincerely
liuing Lord within the Arke of his true spirituall and visible Churche And where is then the friuolous bragge of the Papistes which make so muche of there paynted sheath would nedes beare vs downe that this gournment of the Church of Rome which nowis hath bene of such an old standing time out of minde euen from the primitiue Antiquitie that neuer was any other church demonstrable here in earth for men to follow besides the said only Catholick mother church of Rome whē as we haue sufficiently proued before by the continual descēt of the Church till this present tyme that the sayd Church after the doctrine which is now reformed is no new begunne matter but euen the olde continued Churche by the prouidence and promise of Christ still standing which albeit it hath bene of late yeares repressed by the tyranny of Romayne Byshops more then before yet notwithstanding it was neuer so oppressed but God hath euer maintayned in it the truth of his Gospell agaynst heresies and errours of the Church of Rome as in thys history more at full is to be seene Let vs now proceede farther as we began deducing this descent of the Churche vnto the 1501. yeare In which yeare the Lord began to shew in the partes of Germany wonderfull tokens and blody markes of his Passion as the bloudy Crosse hys nayles speare and Crowne of thornes which fell from heauen vpon the garments and cappes of men and rockes of woman as you may further read in this booke pag. 816. By the which tokens almighty God no doubt presignified what grieuous afflictions and bloudy persecutions shoulde then begin to ensue vppon his Churche for hys Gospels sake according as in this history is described wherein is to be seene what Christen bloud hathe bene spilt what persecutions raysed what tyranny exercised what tormentes deuised what trechery vsed agaynst the poore flocke and Church of Christ in such sort as since Christes tyme greater hath not bene seene And now by reuolution of yeares we are come from the time of .1501 to that yeare now present 1570. In which the full seuenty yeares of the Babilonicall captiuitie draweth now well to an ende if we count from the first appearing of these bloudy markes aboue mentioned Or if wee recken from the beginning of Luther and hys persecution then lacketh yet xvi yeres Now what the Lord wil do with this wicked world or what rest he will geue to hys Church after these long sorrowes he is our father in heauen his will be done in earth as seemeth best to his diuine maiestie In the meane time let vs for our partes with all patient obedience wayt vpon hys gracious leysure and glorifie his holy name and edifie one an other with all humilitie And if there cannot be an end of our disputing and contending one agaynst an other yet let there be a moderation in our affections And for asmuch as it is the good will of our God that Sathan thus should be let lose amongst vs for a short time yet let vs striue in the meane while what wee can to amende the malice of the tyme with mutuall humanitie They that be in errour let them not disdayne to learne They whiche haue greater talentes of knowledge committed instruct in simplicitie them that be simple No man liueth in that common wealth where nothing is amisse But yet because God hath so placed vs Englishmen here in one common wealth also in one Church as in one shippe together let vs not mangle or deuide the shippe which being deuided perisheth but euery man serue in his order with dilligence wherein he is called They that sitte at the helme keepe well the poynt of the needle to knowe how the ship goeth and whether it should Whatsoeuer weather betydeth the needle well touched with the stone of Gods word will neuer fayle Such as labour at the oares start for no tempest but doe what they can to keepe from the rockes Likewise they whiche be inferiour rowmes take heede they moue no sedition nor disturbance agaynst the rowers and mariners No storme so daungerous to a shippe on the sea as is discord and disorder in a weale publique What countryes and nations what kingdomes and Empyres what Cities townes and houses discord hath dissolued in storyes is manifest I neede not spend tyme in rehearsing examples The Lord of peace who hath power both of land and Sea reach forth hys mercifull hand to helpe them vp that sincke to keepe them vpp that stand to still these windes and sourging seas of discord and contention among vs that wee professing one Christ may in one vnitie of doctrine gather our selues into one Arke of the true Church together where we continuing stedfast in fayth may at the last luckely be conducted to the ioyfull porte of our desired landing place by hys heauenly grace To whome both in heauen and in earth be all power and glory with his father and the holy spirite for euer Amen The vtilitie of this Story SEyng the worlde is replenished with such an infinite multitude of bookes of all kinde of matters I may séeme perhaps to take a matter in hand superfluous and needles at this present to set out such Uolumes especially of histories considering now a dayes the world is so greatly pestered not only with superfluous plenty therof but of all other treatises so that books now seeme rather to lacke Readers then Readers to lacke bookes In which multitude of bookes I doubt not but many doe both perceiue and inwardly bewayle this insatiable boldnes of many now a dayes both in writing and printing which to say the truth for my part I do as much lament as any man els beside and would therefore no man should thinke that vnaduisedly or with rashnes I haue attempted this enterprise as one being not onely doubtful but also both bashfull and feareful within my self for setting the same abroad And why first I perceaued howe learned this age of ours is in reading of bookes neither could I tell what the secret iudgementes of readers woulde conceaue to see so weake a thing to set vpon such a weighty enterprise not sufficiently furnished with such ornamentes able to satisfie the perfection of so great a story or sufficient to serue the vtility of the studious and the delight of the learned Which abilitie the more I perceiued to be wanting in me the lesse I durst be bold to become a writer But agayne on the other side when I weyed with my selfe what memorable Actes and famous doynges this latter age of the Churche hath ministred vnto vs by the patient suffringes of the worthy martyrs I thought it not to be neglected that so precious Monumentes of so many matters meet to be recorded and regestred in books should lie buried by my default vnder darkenes of obliuion Me thought somewhat was to be sayd of them for their well deseruing and something agayne of our partes for benefites by
speachlesse was caried to Westminster and there was buried Where also is to be noted that Richarde the cosen Germaine of K. William and sonne to duke Robert his brother was likewise slaine in the forsaid forest See the iust hand of god vpon kings vsurping wrongfully vpon other mennes grounds as did William Conqueror their father in making this newe forest plucking downe diuers churches and towneships the cōpasse of 30. miles about Here therefore apeareth that although men can not reuenge yet God reuengeth either in thē or in their posteritie c. This king as he alwaies died Concubines so left he no issue legitimate behinde him His life was suche that it is harde for a storie that shoulde tell truth to say whether he was more to be commēded or reprooued Among other vices in him especially is to be rebuked in him vnmeasurable and vnreasonable couetousnes in so much the he coueted if he might to be euery mans heire This one example of a liberal and princely nature I finde in him that vpon a time when a certaine Abbot of a place was deade there came to his court two Monkes of the same house who before had gathered much mony and made their frendes to the king and offered large offers either of them to be promoted to that dignitie There was also the third monke of the same place which of meekenes and humility folowed the other two to the intent that vpon him the the king had admitted for Abbot he should geue attendance and as his chaplaine to haue with him returned The king called before him the two mōkes seuerally of whom the either outprosered the other As the king cast his eye aside he espied the third Monke standing by supposing that his comming had bene also for the like cause Then the King calling him asked what he wold do whether he would geue more then his brethren had offered to be Abbot He answered to the king and saide that he neither had nor woulde if he might offer any panic for it by any such vnlawfull meane When the king had well pondered this third Monkes answere he said that he was best worthy to be Abbot and to haue the rule of so holy a charge and so gaue vnto him that benefice without taking any penie Urbanus B. of Rome who as is saide succeeded after Victor ruled the Churche of Rome about the space of 12. yeres and among his other actes he excommunicated the Emperor Henricus the fourth of that name as a man not much deuoute to that sea of Rome But yet a worthy and victorious prince he was in whome albeit some vice perchaunce might be noted yet none such wherefore any prelate or minister of Christ ought to excite his subiects to rebell against publike authoritie of God appointed This Emperour Henricus the iiii was by 4. Popes seuerallye excommunicate first by Hildebrand by Victor Urbanus and Paschalis Which excommunicatiō wrought so in the ignorant blinde hearts of the people that many as well of the nobles as of the multitude contrary to their sworne alleageance rebelliously conspired against their king and Emperor In number of whom among the rest was one certaine Earle named Ludouicus to whom Waltramus bishop of the Church of Mergburgh a godly and a faithfull man as appeareth doeth write letters of fatherly admonition exhorting and instructing him in the office of obedience Unto the which letters he likewise doth answer againe by cauilling sophistication and by mere affection rather disposed to discord then seeking sinceritie of trueth And forasmuch as in these two letters the argument of christian obedience on both sides is so debated by proofes and reasons as may be profitable for the Reader to peruse and vnderstande I thought therfore not to defraud the English reader of the same whereof peraduenture some vtility might be taken The tenour of the Byshops letter to the Earle here foloweth ¶ The Epistle of Waltramus B. of Mergburgh to the earle Ludouicus exhorting to concorde and obedience VAltramus dei gratia id quod est Ludouico serenisimo principi cum instantia orationum semetipsum ad omnia deuotissimum Omni regno vtilis est concordia desiderabilis est iustitia c. In English Valtrame by the grace of God being that he is to Ludouike the noble prince with instance of praier offreth himselfe seruiceable to all things To euery realme concord is a thing profitable and iustice muche to be desired For this vertue is the mother of godlines and the consecration of all honestie Whosoeuer seeking after ciuile dissention and incenseth other to effusion of bloude he is a murtherer and partaker with him who euer gaping and thrusting for an others bloud goeth about seeking whom he may deuoure You therefore considering with your selfe moste noble Prince howe God is the God of peace and not of dissention so much as in you doth lie haue peace with all men God is charity the deuil is hatred The whole law and Prophets consist in loue charitie He that hateth and maligneth his brother is a murtherer hath no part with Christ in the kingdome of God This we read testified and protested both by him which is the truth himselfe by him which was the scholer of the truth who vpon the brest of the Lorde drinking a more full draught of the gospel reioyceth the citie of God with aboundance of plentiful floods In like maner the worthy vessell of election who being rapt vp to the thirde heauen not by man but by reuelation of Iesu Christ protesteth also saying let euery soule submit himselfe to higher powers There is no power sayeth he but of God He that resisteth power resisteth the ordinaunce of God If that be true therefore which certaine of our frendes do iangle among women and the vulgare sort that we ought not to be subdued to kingly power then is it false which the Apostle teacheth that euery soule must submitte himselfe vnder power and superioritie But can the veritie lie Or do we seke for experimēt of him who spake in the Apostle Christ the Lorde Or do we prouoke the Lorde Be we stronger then he For what doth he but thinketh himselfe stronger then the Lorde that resisteth the ordinance of God for there is no power but of God But what sayeth the Prophet Confounded be all they that striue against thee O Lorde and the men which repugne against thee shall perish Rodolphus Hildebrandus Egbertus with many other Princes resisted the ordinance of God in Henry the Emperour And lo euen as they had neuer bene so are they nowe perished as their end was euil so their begīning could not be good Nowe therefore for so much as they which be contrary to vs do earnestly striue against vs with their owne arguments wheras of right I dare referre me to your iudgemēt we ought to vse the authoritie of Christ ancient fathers before
Siria c. Secondly how in processe of time through occasion of the Bishop of Romes tyranny and violent oppressiō this ring of equality being broken all flew in pieces the East church from the west the Greekes from the Latines and that which was one before now was made two vnitye turned to division vniuersality to singularity and free cōsent to dissention Thirdly here is also to be noted after this pitiful breach of equality how many what great natiōs departed frō the communion of the Church of Rome and especialy about this time aboue specified of pope Gregory 9. an 1230 so that both before and after that time many coūcels were holden and many thinges concluded in the westchurche whereunto the one halfe of Christendome lying in the east partes did neuer agree and contrary many councelles holden with them which in the Latine church were not receiued So that the church now as she lost the benefit of vniuersail consent so also she lost the name Catholicke Whereupon this question is to be asked that when the coū cell of Lateran vnder Pope Innocent 3. ordeined the doctrine of transubstantiation and auricular confession here in the westchurch without y◠free consent of the eastchurch whether the same doctrine is to be counted Catholicke or not Fourthly in the departing of these churches from the Bishop of Rome here also is to be noted that the same churches of the Greeks notwithstanding they sequestred themselues and fel out with the church of Rome and that iustly yet they kept theyr vnity still with theyr God and reteined stil the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the true and sincere doctrine of fayth ready to debate and try the trueth of their religion by the scriptures as they here in theyr own writings desire to haue the truth examined according as ye haue heard Wherefore the church of Rome hath done them open wrong which being offred so gently to try and to be tryed by the trueth of Gods word not onely would stand to no triall nor abide conference but also hath excōmunicated them as heretickes whiche appeare here to be more orthodorasticall christians then they themselues Fiftly these things thus standing then haue we to cōclude that the church of Rome falsely pretendeth it selfe to be catholicke For if the name of Catholicke must needes import an vniuersall consēt of the whole how can that be catholick where the consent of so many famous and true christian churches hath bene lacking furthermore wher the consent that hath bene amongest themselues hath rather bene coacted then any true or free consent Which is easy to be proued For let these fires and fagottes cease let kinges and princes leaue to presse theyr subiects with the popes obedience but let the scripture and the bishops alone euery one his own Dioces to gouerne their stock after the rule of Gods word and how few be there in this west end of y◠world from you that would not doe the same that these Grecias Ethiopians and Syrians haue done before vs And thus much by the occasion of this Patriarches letters sēt to pope Gregory cōcerning the Grecians Whose doings when I consider as I can not but cōmend their wisdome iudge their state happy and blessed in shaking off from their neckes the miserable yoke of the popes tyranny so on the other side considering with my self the wretched thraldome of these our churches here in the west part of the world vnder the bishop of Rome I can not tell whether more to maruell or to lament their pitiful state who were brought into such oppression slauery vnder him that neither they could abide him nor yet durst cast him of So vntollerable were his exactions so terrible was his tyranny his suspensions excommunications much like to a mad mans dagger drawen at euery trifle that no christen patience could suffer it nor natiō abide it Again so deep did he sit in their consciences falsly beleuing him to haue the authority of S. Peter that for cōscience sake neither king nor Caesar durst withstand him much less poore subiects once mute agaynst him And although his takings and spoylings namely in this realm of england were such that neither the laity nor spiritualty could beare them yet was there no remedy beare thē they must or els the Popes sentence was vpon them to curse them as blacke as pitch In reading the historyes of these crimes any good hart would lamēt and rue to see the miserable captiuity of the people what they suffered vnder this thraldome of the Bishop of rome whereof part hath bene shewed before more God willing shall follow hereafter and some part here presently I mind to expresse * A briefe table or declaration of the Popes unreasonable gatherings exactions and oppressions in the Realme of England ANd first to begin with the elections of the Byshops Abbots Deanes and Priors within this realme it can not be told what mas of mony grew to the popes coffers thereby especially in this kinges dayes for so much as in his time lightly no election hapned either of Archbishopp Bishop Abbot or any roome of dignity but when the Couent or Chapter had chosen one to their minde the king who had maried a stranger and sought therefore to prefer strangers would set vp an other By reason whereof whē the other part was sayne to appeale to Rome and there to plead the case no small riuers of english mony besides expences and trauel by the way went flowing to the popes sea And though the election went neuer so cleare yet the new elect must needes respect the holy father with some gentle reward and further by his othe was bound euery 3. yeares either in his owne person or by another to visit Limina Apostolorum So in the house of S. Albones when Iohn Herford was elected Abbot their publick electiō was not enough but for the confirmation of the same the Monkes were fayne to send Reynold the Phisitiō Nicholas a Monk to Rome with a sufficient vag of mony through the mediation whereof the election might stand and the new Abbot sworne euery third yere by himself or another to visit the doresels of the Apostles An other such like contention happened betweene the king and monkes of Winchester about the election of W. Rale whom the Monkes had chosen but the king refused willing to place a stranger and therfore sent to Rome his messengers Theobald a Monke of Westminster and M. Alexāder a Lawyer with no small somme of mony to euacuate the election of the foresayd W. Rale Commaunding moreouer that y◠gates of Winchester should be shut against him and no man so hardy there to receiue him in his house whereupon the sayd w. being excluded after he had sayd his curse vpon the whole citty of Winchester made his repayre to Rome wherefore 8000. Markes being promised to the pope his bishoprick spite of the
your letters or by any other indulgences to what persoÌ„ or persoÌ„s soeuer of what estate dignity or place soeuer vnder any maner or forme of words grauÌ„ted hereafter by the sea Apostolicke by the which indulgences the effect of the said prouision may be by any maner of waies hindered or deferred yet of our certayne knowledge we will that they shall want theyr strength in the prouision made or to be made for the sayd Frederick in the Church of Lincoln And if any vpon the premisses or any of them shall alleadge agaynst the foresayd Fredericke or his procurator That you will cause them to be cited on our behalfe so that they being cited peremtorily shal within the space of two monethes of your citation personally appere before vs there according to the law to make aunswere to the sayd Fredericke vpon the premisses Any priuiledges or indulgeÌ„ces what soeuer geuen and graunted either generally to the king dome of England or peculiarly to any other person of what state degree and place soeuer graunted by the foresaid sea vnder what soeuer maner forme of words for them not to be called vp beyond the sea or out of their owne City or Dioces by letters Apostolicall vnder whatsoeuer forme of wordes obtayned to the contrary in any wise notwithstanding All which priuiledges and indulgences we will in no case shall stand in any force or effect to the sayd partes Moreouer the day and forme of the citation we will that ye faythfully do intimate vnto vs by your letters containing the tenor therof And if both of you can not be present at the execution hereof yet we will notwithstaÌ„ding that one of you do execute the same without fayle Dated the 7. Kal. Febr. the 10. yeare of our Popedome As theâ—e is no maÌ„ which hath any eies to see but may â—asely vnderstand in reading this letter of the Pope how vnreasonable his request is how impudently he commauÌ„deth how proudly he threatneth how wickedly he oppresseth and racketh the Church of God in placing boyes and straungers in the ministery cure of soules also in making them his prouisors to rauen vp the Church goodes So is it no great maruell if this godly Bishoppe Robert Grosted was offended therwith who in my mind deserueth herein a double commendation not onely that he so wisely did discerne error from sincerity and truth but also that he was so hardy and constant to stand to the defence therof agaynst the Pope according as in this his answere to the Pope agayne may appeare as foloweth The aunswere of Robert Grosted SAlutem Pleaseth it your wisedome to vnderstand that I am not disobedient to any the Apostolicke precepts but both deuoutly reuerently with the natural affectioÌ„ of a sonne obey the same And also am an vtter enemy to al those that resist such Apostolick precepts as a childe zelous of his fathers honor And truly I am no lesse then bound therunto by the precept and coÌ„mauÌ„dement of God For the Apostolick preceptes are none other nor can be then consonant and vniforme to the doctrine of the Apostles and of our Sauiour Christ being the maister and Lorde of all the Apostles whose type and person specially in the consonant and vniforme hierarchie of the Church the Lord Pope semeth to beare the same our Lorde and Sauiour Iesus Christe saying whosoeuer is not with me the same iâ— agaynst me Therefore agaynst him neither is nor can be the most diuine sanctitye of the sea Apostolicall The tenour then of â—our foresayd Apostolicall letter is not consonant to true sanctity but vtterly dissonaÌ„t and disagreeing to the same First for that vpon the clause of this your letter many such other letters like which clause alwayes ye so much do vrge Non obstante induced and brought in vpon no necessity of any naturall law to be obserued doth swarme and floweth with all inconstancy boldnes pertinacy impudency lying deceiuing and is also a sea of mistrust in geuing credit to no man Which as it swarmeth with these so in like maner with innumerable other vices which hang and depend vpon the same mouing and disturbing the purity of Christian religion and lyfe agreable to the same as also the publique tranquility of men Moreouer next after the sinne of Lucifer which shal be in the latter time to wit of Antichrist the childe of perdition whome the Lord shall destroy with the breath of his mouth there is not nor can be any kinde of sinne so repugnant and contrary to the doctrine of the Apostles â—nd holy scripture to our sauiour Christ himselfe more hatefull detestable and abhominable then to destroy and kill mens soules by defrauding them of the mistery of the pastorall office which by the ministery of the postorall cure ought to saue and quicken the same Which sinne by most euident places of the Scripture such men are discerned knowne to commit which being in the authority of the Pastorall dignity do serue their owne carnall desires and necessaries with the benefit of the milke and wooll of the sheep and flocke of Christ and do not minister the same Pastorall office and charge to the benefite and saluation of those theyr sheep The same therefore by the testimony of the Scripture is not the administration of the Pastorall ministery but the killing and destruction of the sheep And that these two kinde of vices be most vile and wicked although after a differryng sorte and farre exceeding all other kinde of wickednesse hereby it is manifest For that the same are directly contrary to two vertues most chiefely good although differring in themselues and vnlike together For that is called most wicked which is contrary to a thing most best So much then as lyeth in the offenders the one of their offences is directly agaynst the deity which of himselfe is alwayes essentially and supernaturally good The other is agaynst the deification and the Image of God in man which is not alwayes but by the participation of Gods lightsome grace essentially and naturally God And forasmuch as in thinges being good the cause of good is better then the effect like as againe in euill things the cause of euill is worse then the effect of euil proceeding therof hereby it is manifest That the inducers of such wicked destroyers of Gods Image and deification in the sheep of Christ that is the church of God are worse theÌ„ those chief destroiers to wit Lucifer Antichrist And as in these degrees of wickednes how much more excellent such be who hauing a great charge committed to them of God to edifâ—ication and not to destruction are more bound to keep away and exclude such wicked destroyers from the church of God So much is it also of that that this holy seat Apostolicall to whom the Lord Iesus Christ hath geuen all maner of power to edification as the Apostle sayth and not to destruction can commaund or will to goe about
Iohn Wickliffe wrote certayne bookes which he called a Dialogue a Trialogue besides many other treatises and works the which he both wrot and taught in the which he wrot the aforesayd and many other damnable execrable articles The which his books for the publication and aduauncement of his peruers doctrine he did set forth opeÌ„ly for euery man to read Wherby beside many offeÌ„ces great hurt damages of soules hath ensued in diuers regions countryes but specially in the kingdomes of England and Boheme Against whom the maisters and Doctors of the Vniuersities of Oxforde and Prage rising vp in the truth and verity of God according to the order of schooles within a while after did reprooue and condemne the sayd Arcicles Moreouer the most reuerent fathers the archbishops and bishops for that time present of CaÌ„terbury Yorke and Prage Legats of the Apostolick sea in the kingdome of England and Boheme did condemne the bookes of the sayd Wickliffe to be burnt And the sayd Archbishoppe of Prage commissarye of the Apostolicke sea did likewise in this behalf determin iudge And moreouer he did forbid that any of those bookes whiche did remayne vnburned should not be hereafter any more reade And agayne these things being brought to the knowledge vnderstanding of the Apostolicke sea aud the generall councell The Bishop of Rome in his last Councell condemned the sayde bookes treatises and volumes commaunding them to be openly burned Most straightly forbidding that any men which should beare the name of Christ should be so hardy either to keep read or expound any of the sayde bookes or treatises volumes or workes or by any meanes to vse or occupy them either els to alledge theÌ„ opeÌ„ly or priuely but to their reproofe infamy And to the intent that this most dauÌ„gerous and filthy doctrine should be vtterly wiped away out of the Church he gaue commaundemeÌ„t through out al places that the Ordinaries should diligeÌ„tly enquire and seeke out by the Apostolick authority and Ecclesiasticall censure for all such bookes treatises volumes workes And the same so being found to burne consume theÌ„ with fire prouiding withall that if there be any such fouÌ„d which will not obey the same processe to be made agaynst them as agaynst the fauourers and mayntayners of heresies And this most holy Synode hath caused the sayd 45. Articles to be examined and oft times perused by manye most reuerend fathers of the Church of Rome Cardinals Bishops Abbots maisters of diuinitye and Doctours of both lawes besides a great number of other learned men the which Articles being so examined it was found as in truth it was no lesse that many yea a great number of theÌ„ to be notoriously for heretical reproued and condemned by the holy fathers other some not to be Catholick but erroneous some full of offence and blasphemy Certayn of theÌ„ offensiue vnto godlye eares and many of theÌ„ to be rashfull and seditious It is found also that his bookes do contain many Articles of like effect and quality and that they doe induce and bring into the Church vnâ—ouÌ„d and vnwholesome doctrine contrary vnto the fayth and ordinance of the Church Wherefore in the name of our Lorde Iesu Christ this sacred Synode ratefying and approuing the senteÌ„ces and iudgements of the Archbishops counsell of Rome do by this theyr decree and ordinance perpetually for euer more condemne and reproue the sayd Articles and euery one of them his bookes which he intituled his Dialogue and Trialogue all other bookes of the same author volumes treatises workes by what name so euer they bee entituled or called the which we wil here to be sufficiently expressed and named Also we forbid the reading learning exposition or alledging of any of the sayd bookes vnto all faythfull Christians but so farreforth as shall tend to the reproofe of the same forbidding all and singular Catholick persons vnder the payn of curse that from henceforth they be not so hardy openly to preach teach or holde or by any meanes to alledge the sayd Articles or any of them except as is aforesayd that it do tend vnto the reproofe of them commaunding all those bookes treatises works and volumes aforesayd to be openly burned as it was decreed in the Synode at Rome as is afore expressed For the execution wherof duely to be obserued and done the sayd sacred Synode doth straitly charge commaund the ordinaries of the places diligently to attend looke vnto the matter according as it appertayneth vnto euery maÌ„s duty by the Canonicall lawes and ordinaunces What were these articles here condemned by this couÌ„cell collected out of all his workes and exhibited to yâ— sayd CouÌ„cell to the number of 45. The copy of them foloweth vnder written * Certaine other Articles gathered out of Wickeliffes bookes by his aduersaries to the number of 45. exhibited vp to the Councell of Constance after his death and in the same councell condemned BEsides the 24. Articles aboue mentioned there were other also gathered out of his books to the number of 45. in all which his malicious aduersaryes peruersly collecting and maliciously expounding did exhibite vp to the CouÌ„cel of Constance which to repeat all though it be not here needfull yet to recite certayn of them as they stand in that Councell it shall not be superfluous 25. All such as be hyred for temporall liuing to pray for other offend and sinne of simony 26. The prayer of the reprobate preuayleth for no man 27. Halowing of Churches confirmation of children the Sacrament of orders be reserued to the Pope Bishops onely for the respect of temporall lucre 28. Graduations and Doctorships in Vniuersities and Colledges as they be vsed coÌ„duce nothing to the church 29. The excommunication of the Pope and his Prelates is not to be feared because it is the censure of Antechrist 30. Such as fouÌ„d build Monasteries do offend sinne and all such as enter into the same be meÌ„bers of the deuil 31. To enrich the Clergy is agaynst the rule of Christ. 32. Siluester the Pope Constantine the Emperor were deceiued in geuing taking possessions into the Church 33. A Deacon or Priest my preach the word of God with out the authority of the Apostolick sea 34. Such as enter into order or religion monasticall are therby vnable to keep Gods commaundements and also to atteine to the kingdome of heauen except they reurne from the same 35. The Pope with all his Clergye hauing those great possessions as they haue be heretiques in so hauing the secular powers in so suffering them do not well 36. The Church of Rome is the sinagoge of Sathan neither is the Pope immediately the vicare of Christ nor of yâ— Apostles 37. The Decretals of the Pope be Apochripha and seduce from the sayth of Christ and the Clergy that study them be fooles 38. The Emperor and secular Lordes be seduced which so enrich
hys part for here are many byshops proctors whō he doth not recken because they are not of his opinion Neither is the dignities of the fathers to be respected in the Councell as he sayth but onely reason nor anyethyng more to be looked for then the truth neyther will I for my part preferre a lye of any byshop be he neuer so rich before a veritie or truth of a poore priest Neither ought a byshop to disdayne if he be rude or vnlearned that the multitude doth not follow hym or that the voyce of a poore learned and eloquent priest should be preferred before his For wisedome dwelleth oftner vnder a bare and ragged cloke then in rich ornamentes and apparell Wherfore I pray you my Lord byshops do not so much contēne your inferiours for the first which dyed for Christ the which also opened vnto all other the way of Martyrdome was no byshop but onely a Leuite As for that whiche Ludouicus and Panormitane do allege touchyng the voyces of Bishops I know not where they haue it Wherfore I desire them that they would tell me where they haue foūd it But if we repeat the examples of old councels we shall finde that the inferiours were alwayes present with the Bishops And albeit that Ludouicus do forbid vs the examples of the apostles I stay my self most vpon their doings For what is more comely for vs to followe then the doctrine customes of the primitiue Church It is sayd therfore in the 15. chapter of the Acts of the Apostles it seemed good vnto the holy ghost and to vs. The whiche word to vs is referred vnto them which are before named the Apostles and the Elders Neither this word it semed good signifieth in this place consultation but decision and determination whereby it appeareth that other beside that byshops had determining voyces In an other place also of the sayd Actes when as the apostles shoulde intreate vppon anye wayghty matter they durst not determine by themselues but the xii called together the multitude Here Ludouicus sayth that it doeth not appeare y◠the Apostles called other of necessitie but I say vnto hym how knowest thou that they did not call thē of necessitie But for so much as both partes are vncertayne nothing doth prohibite vs to follow the Apostles For seeing that all thinges were written for our learning it appeareth that the Apostles wold geue vs exāple that in wayghty matters we shold admit our inferiours And therfore in all Councels which were celebrate holden afterwards we find that Priestes were also present as in the Councell of Nice whiche of all other was most famous Athanasius being then but onely a priest withstood the Arrians and infringed their argumentes Albeit there were also other priestes And albeit mention be made of 322. byshops yet is not denyed but that the inferiours were there whome I thinke to be omitted for this cause for that they were almost innumerable for as you know well enough the denomination for the most part is taken of the most worthy In the Synode of Calcedon which was counted one of the foure principall Synodes it is sayd that there were present 600. priestes the which name is common both vnto byshops and Priestes In other Councels the name both of Bishops and Priestes is omitted mention made onely of Fathers which hath the same signification the thys worde Elders had in the actes of the Apostles Wee haue also a testimony of the ecclesiasticall history how that ther was a Councell gathered of Rome of lx Byshops and as many Priestes Deacons agaynst the Nouations which called themselues Cathari Also when Paule the Byshop of Antioche in the tyme of Galiene the Emperoure preached that Christ was a man of common nature the Councell assembled agaynst hym in Antioche wherunto there came Byshops out of Cesaria Capadotia out of Pontus Asia and from Ierusalem and many other Byshops Priestes and Deacons and it is said that for that cause the Councel was often holden And at the last in the same place vnder Aurelius the Emperour Paule was condemned of al Christian Churches which were vnder heauē neyther was there any mā which did more confound the sayd Paul then Malchiona Priest of Antioche which taught Rhetorike in Antioche But to make no long digression from the matter we haue most euident testimonies for the defence of the inferiours For the chiefe and principall amongst all the Diuines S. Austen vpō the wordes of Mathew where as Christ saith vnto Peter I wil geue thee the keyes of the kingdome of heauē sayth that by those words the iudiciall power was geuen not only vnto Peter but also to the other Apostles and to the whole Churche the byshops and Priestes If then Priestes haue a iudiciall power in the churche what shold iet that they haue not also a determining voyce in the coūcels The famous Doctour S. Hierome doth also agree with S. Austen whose wordes are these vpon the Epistle of Paule vnto Titus Before that difference was made in Religion by the instigation of the deuill or that it was spoken amongest the people I holde of Paule I of Apollo I of Cephas the Churches were gouerned by the common consent and Councell of the Priestes for a priest is the very same that a byshop is Wherefore all Byshops ought to vnderstand that they are of greater power then Priestes rather by custome then by the dispensation of the truth of God and that they ought to rule the church together And this we do also gather out of Paule vnto Titus which maketh so much concordaunce betweene bishops and priests that oftentimes he calleth priestes Byshops whereby it doth euidently appeare that priestes are not to be excluded from the conuentions of byshops and determinations of matters And albeit as S. Hierom writeth that byshops onely by custome are preferred before Priestes it may be that a contrary custome may take away that custome For if priestes ought to rule the church together with the byshops it is euident that it also pertayneth vnto them to decide and determine the doubtfull matters of the Church Wherfore the testimony of S. Paule is euident for as he writing vnto the Ephesians sayth If Christe instituted hys Apostles Prophetes Pastours and Teachers to the worke of the ministery for the edifying of hys Church vntill such tyme as we should meete hym for this purpose that there should be no doubt in the diuersitie of doctrine who doubteth then but that the gouernaunce of the Church is committed vnto others together with the Apostles Let these our champions now hold their peace and seeme to be no wiser then they ought to be The memoriall of the coūcell of Constance is yet fresh in memory wheras diuers of vs were present and I my selfe also whiche was neither Cardinall nor byshop but onely a Doctour where I dyd see without any maner of doubt of difficultie the inferiors
to be admitted with the bishops to the deciding of hard doubtfull matters Neither ought we to be ashamed to follow the example of that most sacred and great Councell which also followeth the examples of the Councell of Pisa and the great Councell at Lateran wherein it is not to be doubted but that the Priestes did ioyntly iudge together with the byshops Moreouer if Abbotes as we do see it obserued in all Councels haue a determining voice which notwithstanding were not instituted by Christ why should not priests haue the same whose order Christ ordayned by hys Apostles Hereupon also if one byshops shoulde haue a determining voice nothing should be done but what pleased that Italian nation the whith alone doth exceed all other nations or at the least is equall with them in number of byshops And howsoeuer it be I iudge it in this behalf to be a work of God that the inferiours shold be admitted to the determinations for God hath nowe reuealed that vnto little ones which he hath hidden from the wise Behold you do see the zeale constancy vprightnes and magnanimitie of these inferiours Where should the councell now be if onely bishops and Cardinals shoulde haue their voice Where should the authoritie of the Councels be Where should the Catholicke fayth be Where shoulde the decrees and reformation be For all things haue now a long time bene vnder the will of Eugenius and he had now obtained hys wicked naughty purpose except these inferiours whome you now contemne had withstād him These are they which haue contemned the priuation made by Eugenius These I say are they which haue not regarded hys threatninges spoyle and persecution These are they which being takē imprisoned tormented haue not fered to defend the trueth of the Councell yea euen these are they who albeit they were by Eugenius deliuered ouer for a pray yet would they still continue in the sacred coūcell and feared not to to suffer warre famine most cruel pestilence and finally what thing is it that these men haue not willingly suffered for the right and equity of the councel you might haue heard this inferior sort euen in the midst of their tribulations with a loud voycr cry out and say albeit that all men become obedient vnto that subuerter of the Church Eugenius and that euery man do depart from the veritie of the fayth and constitutions of the fathers consēting vnto the commaundementes of Eugeneus yet we our brethren will be constant and doubt not to dye for the truth and traditions of the holy fathers the which in deed they haue done Neither could they be feared with threatnings or discouraged with any spoyles neither could any feare or hope turne them from their most blessed purpose and to speake somewhat of mine own order whether any Cardinals haue done the like or no that iudge you As for Byshops whō Panormitane alone wold haue to determine you see how few of them are on our part euen they which are here present are not able by vertue to ouercome iniquitie they feare the terrene power and commit offence with their hast Haue ye not heard how they al sayd they would consent vnto the kinges will and pleasure But the inferiors are they which haue had truth righteousnes god himselfe before their eyes they are greatly to be commended for shewing themselues such men vnto the Church of God But why do I defend that cause of these inferiours When as some will also exclude those byshops which are but byshops by name and title and haue no possession of the Church from our company not vnderstanding that whilest they go about to put backe those mē they do condemne Peter and the other Apostles who as it is euident were long without any great flocke neither was Rome vnto Peter nor Ierusalem vnto Iames at anye tyme wholy obedient for at that tyme no great number of people but a small flocke beleued in Christ. For I pray you what is that we shold require of these byshops They haue no flocke but that is not their fault They haue no reuenues but money maketh not a byshop and as the Lord sayth Beati pauperes spiritu i. Blessed are y◠poore in spirite Neither was there anye rich Byshops in the primitiue Church neither did the auncient Church reiect Dionysius Byshop of Millayne Eusebius Bishop of Uercelles or Hillary Byshop of Pictauia although they were neuer so poore and banished without a flocke But if we will graunt the truth the poore are more apte to geue iudgement then the rich because that riches bringeth feare and their pouertie causeth libertie For the poore men doe not feare tyranny as our rich men do whiche being geuen ouer vnto all kinde of vanities idlenes and sloth will rather deny Christ then lacke theyr accustomed pleasures whom not theyr flock but theyr reuenues make bishops deliting so muche in riches that they iudge all poore men vnhappy But as Cicero sayth nothing can happen better vnto a wise man then mediocritie of substaunce Wherupon it is written in the Gospel It is easiar for a Cammel to passe through a needle eye then for a riche man to enter into the kingdome of heauen But now to returne to a more full declaration of Panormitans words I determine to passe ouer two poynts which he pronounced in the beginning of hys Oratiō that is Qui petant cur petant i. who maketh the petition and for what cause they make their petition We graunt the they are great men men of power and as he doth affirme the they haue deserued good of the church neither do I doubt but that they are moued thereunto with a sincere affectiō But whether it be a small matter that is required or that the same effectes would ryse thereupon which he spake of it is now to be enquired A delay sayth he is required a delay for a few dayes A small matter a matter of no importaunce a matter easy to be graunted Notwithstanding let Panormitane here marke well that he requireth a delay in a matter of faith The verities are already declared they be already discussed and determined If now there shoulde be but a little delay it would grow to a long delay for oftē times the delay of one momēt is the losse of a whole yere here of we haue many examples Hanniball whē he had obteined his victory at Cannas if he had gone strayght vnto Rome by all mens iudgementes he had takē the city But for so much as he did deferre it vntill the next day the Romaines hauing recouered theyr force agayne he was shutt out and deserued to heare this opprobry Vincere scis Hannibal vti victoria nescis Hannibal thou knowest victory to get But how to vse it thou knowest not yet Likewise the French men after they had taken Rome and besieged the Capitoll whiles that they gredely sought to haue great summes
Embassadors they would only haue the first conclusion decreed and therupon sent agayne vnto Arelatensis vnto whō answere was made that the chief force did consist in the two other conclusions and that the Coūcel would specially determine vpon them If the Ambassadors would not be present they should vnderstand that the concord was broken by them which would not obserue that which they had offered With which auswere they departed the Sessiō begā to be celebrate There was no Prelate of the Aragons present at it neither out of Spayn and our of Italy onely the bishop of Grosserane and the Abbot of Dona whiche for theyr constancy steadfast good will toward the vniuersall church could not be chaūged from their purpose but of doctors and other inferiors there were a great number of Aragons and almost all the inferiors of Spayne and Italy for the inferiors feared not the princes as the Bishoppes did and then the worthy stoutnes of the Aragones Cathelanes appeared in the inferiour sort which woulde not shrinke away in the necessity of the church Of the two other nations there were only present 20. bishops The residue lurked in theyr lodginges professing the fayth in theyr hartes but not in theyr mouthes Arelatensis considering afore what would come to passe caused praiers to be made after their praiers made vnto almighty god with teares and lamētation that he would send them his holy spirit to ayde and assist them they were greatlye comforted and encouraged This congregatiō was famous and albeit that there were not many bishops present yet al the seats were filled with the Bishoppes Proctors Archdeacons Presidents Priors Priestes and Doctors of both lawes which I iudged to be about the number of 400. or more amongst whō there was no noyce no chiding no opprobrious wordes or contētion but one exhorted another to the profession of the fayth and there appeared a full and whole consent of them all to defend the church The bishop of Massilia a noble mau read the decree which was attentiuely harkened vnto and not one word interrupted When it was ended Te Deum laudamus was song with great ioy and gladnes so the Session dissolued whiche was in number the xxxiii Session and amongest all the rest the most quiet and peaceable The day following being the xxii of May the Princes Embassadors without all mens expectation came vnto the general congregatiō by that theyr doing at the least geuing theyr assent vnto the Session before passed In celebrating wherof if the fathers had erred it had not bene lawfull for the Princes and Embassadours to haue holden the councell with those fathers But it was thought that they were touched with remorse of conscience and euen now to detest and abhorre that which they had done as it was not hidden to the Embassadours of the Empyre and Fraūce For the bishop of Lubecke sayde that the cause of his absence was for that he was appointed by the Emperors cōmaūdement to intreat a peace Wherfore it was not comely for him to be present at any businesse whereby he should be vexed or troubled with whome the peace should be intreated Notwithstanding he did much commend the session before holdē and beleued the decree therein promulgate to be most good and holy and the verities therin contemed to be vndoubted sayd that he would sticke therunto both now and euen vnto the death But the bishop of Turnō a man both learned and eloquent speaking for him and hys felowes sayd that he heard how that they were euill spokē of amongst some in that they had not honored theyr king in that most sacred Sessiō whom it becommed specially to exalt and defend the fayth which also for that cause aboue all other kings was named most christen notwithstāding he sayd that they had a lawfull excuse in that it was cōuenient that they which were sēt to intreat peace should doe nothing whereby theyr Ambassade shold be stopped or letted Also there are two kindes of iniustice sayd he wherby either thinges are done that should not be done or thinges that should be done are not done The first doth not alwayes bind because it is conuenient to haue respect of time place and persō But the last doth alwayes bind wherin he sayd they were not culpable But as touching the first poynt they might seme vnto some to haue erred because they wer not present at the Session but yet in this poynt they had sufficient to answere forsomuch as if they had bene present at that Session they should haue bene vnmeete to haue intreated any peace with Eugenius And therfore albeit they were wanting at so holy a businesse in that point they followed the example of Paule which albeit he desired to be dissolued to be which Christ yet for the further profit and aduauncement of the church it was deferred So likewise he sayd that they had now done for that they were not absent because they doubted of the conclusions whiche they iudged to be most true and holy whereunto they would sticke euen vnto the death but because they woulde not be vnmeet for the treaty of peace for which they came and yet that which they had not done in theyr owne persō they had fulfilled sayd he by theyr seruaunts and household whom altogether they commaunded to reuerence that Session I would that I had bene then in the place of some great prelate surely they should not haue gone vnpunished whiche thought to haue playd bo peepe For what doth the declaration of the trueth hinder the treatye of peace Or if it doe hurt why is he not counted as great an offender which cōsenteth to him that declareth the truth as he which doth declare it What shal we need any further testimony for now the Embassadors of the Princes haue declared Eugenius to be an enemy vnto the truth But to passe ouer these thinges it is sufficient that Eugenius wrote afterward vnto the king of Fraunce that he did vnderstand the Bishop of Tournon to be become his enemy After that the Bishop of Tournon had made an ende Cardinall Arelatensis gaue thanks vnto God which had so defended his Church after great stormes and cloudes had sent fayre cleare weather cōmending the good wyll of the Emperour and the King of Fraunce towarde the Church he also praysed the bishop of Lubecke and Tournon for that oftentimes in the Councell and also of late at Mentz they had defended the authority of the coūcell But specially he commēded this theyr present doings that they had opēly confessed the trueth and had not sequestred them selues from the fayth of the Church Afterward he entring into the declaration of the matter sayd that he was at Pysis and at Constance and neuer saw a more quiet or deuout Session then this affirming y◠this decree was most necessary to represse the ambition of the Bishops of Rome whiche exalting
and protest before God and mā that you wil be the cause of Schisme and infinite mischieues if you doe not alter change your minde and purpose Almighty God preserue your holinesse in the prosperity of a vertuous man Vnto whose feete I do moste humbly recommend me From Basil the 5. day of Iune Thus endeth the Epistle of Cardinal Iulian wrytten vnto Pope Eugenius Wherein for so much as mention is made howe that the Bohemians had promised to sende their Ambassadours vnto the Councell and as before is partly touched in the Bohemian storie their commyng into Basill and propounding of certaine articles wherein they dissented frō the Pope we doe not thinke it any thing differing from our purpose to annexe a briefe Epitome declaring the whole circumstance of their Ambassade their articles disputations and answeres which they had at the sayd councell of Basil with their petitions and answeres vnto the same Faithfully translated out of Latin by F.W. In like maner Aeneas Syluius also with his owne hand and wryting not onely gaue testimony to the authoritie of thys councell but also bestowed his labour and trauaile in setting foorth the whole storie thereof Notwythstanding the same Syluius afterward being made Pope wyth hys new honour did alter and change his olde sentence the Epistle of which Aeneas touching the commendation of the sayde Councel because it is but short and will occupy but litle roume I thought heere vnder for the more satisfying of the readers minde to inserte An Epistle of Aeneas Syluius to the Rector of the Vniuersitie of Colen TO a Christian man whiche will be a true Christian in deede nothing ought to be more desired then that the sinceritie and purenes of faith geuen to vs of Christ by our forefathers be kept of all men immaculate and if at any time any thing be wrought or attempted against the true doctrine of the Gospell the people ought with one consent to prouide lawfull remedy euery man to bring with him some water to quench the general fire Neither must we feare how we be hated or enuied so we bring the truth Wee must resist euery mā to his face whether he be Paul or Peter if he walke not directly to the truth of the Gospell which thing I am gladde and so are we all to heare that your Vniuersitie hathe done in this Councell of Basill For a certaine treatise of yours is brought hether vnto vs wherein you reprehend the rudenesse or rather the rashnesse of such which do deny the Bishop of Rome and the Consistorie of his iudgement to be subiecte vnto the generall Councell and that the supreame tribunall seate of iudgement standeth in the Church and in no one Bishop Such men as deny this you so confound with liuely reasons and trueth of the Scriptures that neither they are able to slide away like the slippery Eeles neither to cauill or bring any obiection againste you These be the wordes of Siluius Furthermore as touching the autority and approbation of the foresayd Councel this is to be noted that during the life of Sigismund the Emperour no man resisted this Councell Also continuing the time of Charles the 7. the French king the said Councel of Basil was fully wholly receiued through all France But after the death of Sigismund when Eugenius was deposed and Felix Duke of Sauoy was elected Pope greate discordes arose and much practise was wrought But especially on Eugenius part who being nowe excommunicate by the Councell of Basill to make his part more strong made 18. new Cardinals Thē he sent his Orators vnto the Germains labouring by all perswasions to dissolue the councell of Basill the Germaines at that time were so deuided that some of them did hold with Felix and the Councell of Basil other some with Eugenius and the Councell of Ferraria and some were neuters After this the French king being dead which was Charles the 7. about the yeare of oure Lorde 1444. the Pope beginneth a newe practise after the olde guise of Rome to excite as is supposed the Dolphine of Fraunce by force of armes to dissipate that Councell collected against him Who leading an army of xb. M. men in to Alsatia did cruelty waste and spoyle the countrey after that laide siege vnto Basil to expel driue out the prelates of the Councell But the Heluetians most stoutly meeting their enemies with a small power did vanquish the Frenchmen and put them to sword and flight like as the Lacedemonians onely with C C C. did suppresse and scattered all the mighty army of Xerxes at Thermopylyae Although Basil thus by the valiantnes of the Heluetians was defended yet notwithstanding the Councell thorough these tumultes could not continue by reason of the princes Ambassadours which shronke away and woulde not tary So that at lengthe Eugenius brought to passe partly through the help of Fredericke being not yet Emperor but laboring for the Empire partly by his Orators in the number of whome was Eneas Syluius aboue mentioned amongst the Germans that they were content to geue ouer both the councel of Basil and their neutrality This Fridericke of Austrich being not yet Emperour but towards the Empire brought also to passe that Felix which was chosen of the Councell of Basill to be Pope was contented to renoūce and resigne his Papacie to Nicolaus the fift successour to Eugenius of the which Nicolaus the sayde Fredericke was confirmed at Rome to be Emperour and there crowned An. 1451. As these things were doing at Basil in the meane season pope Eugenius brought to passe in his conuocation at Florence that the Emperour and the Patriarke of Constantinople wyth the rest of the Grecians there present were perswaded to receiue the sentence of the Churche of Rome concerning the proceeding of the holy Ghost also to receiue the communion in vnleauened bread to admitte Purgatorie and to yeelde them selues to the authoritye of the Romish Bishop Whereunto notwythstanding the other Churches of Grecia would in no wise assent at theyr comming home In so much that with a publike execreation they did condemn afterward al those Legates which had consented to these Articles that none of them shoulde be buryed in Christen buriall whych was Anno. 1439. Ex◠Casp. Peucer And thus endeth the storie both of the Councel of Basil and of the councel of Florence also of the Emperor Sigismund and of the schisme betwene pope Eugenius and Pope Felix and also of the Bohemians The which Bohemians notwythstanding all these troubles and tumultes aboue said did rightwel and were strong enough against all their enemies till at length through discord partly betwene the 2. preachers of the old and newe citye of Prage partly also through y◠discord of the messengers captains taking sides one against the other they made their eunemies strong and enfebled themselues Albeit afterward in processe of time they so defended the cause of their
of this displing was withawhite rodde thrise laid vpon the head of the penitenciary He meaneth the wicked byshops of that time whose curses God did blesse This proueth Sir I. Oldecastle to be no traytour The wordes of ha Register Iohn Goddesell of Dichingham Sir Hugh Pye Priest Image of the crosse not to be worshipped A letter of the king William Bishop of Norwich William BernhaÌ„ hys ChauÌ„celor A cataloge of good mé and women troubled for suspition of heresie Bonermight see the church here in this age more then xl yeres before he was borne These men are falsely slaundered about Baptisme The papistes are but quarel pickers Articles * In case of necessitie vrgent they meane The death of Thomas Becket In this article is ment that the wicked be in the church but not of the Church W. White Martyre Anno. 1428. â—â— Waldeno * Eccle. 50. 〈◊〉 The Romiâ—â— church apâ—â— resembled to the cuâ—sed figâ—uce The bishops man smitâ—th him on the mouth exhorting the people Father Abraham Iohn Waddon priest martyrs and burned A letter of the bishop of Norwich The maner at the popes penaunce Iohn Beuerley * alias sustigated Iohn Skilley The penance of Iohn Skilley Margery Backster A woman brought in for witnes in the popes court The Bee will stinge Against Images The sacrament is not God Tho. Becket a traytour Thomas Becket slain not before the aulter but in his flying Father Abraham W. White I. Wadden Against the popes fasting dayes W. Whyte willing to speake at the stake was stroken on the mouth Agaynst auricular confession Against Image worship Iohn Piry Iohn BuÌ„gay Iohn Vsher. William Euerden W. Tailour of Ludney The wife daughter of Tho. Moone Rich. Fletcher Nicho. Belware A new testament then cost 4. markes and â—â— pence Tho. Grem â—â—r I. Clarke W. Bate W. Skiruing W Osberne Iohn Rene. Bawdwin Cooper Iohn Pert. Sir Hugh Pie Priest I. Perker A prophesi Ex Regist. Norw Iohn Burrell Lent fast fishe dayes Pilgrimage to the poore Masses for the dead vnprofitable Tho. Moone of Ludney William White Hugh Pye Thomas Pert. W. Callis priests persecuted Robert Grigges of Martham Articles Iohn Finch of Colchester Popishe penaÌ„ce Nicholas CanoÌ„ of Eye Anno. 1431. Depositions If the SacrameÌ„t be very fleshe then the priests eat fleshe on Friday Nicholas Canon turned his backe to the sacrament An other examination of Nicholas Canon Articles obiected The iudgement of the Prior and doctors vpon his articles An heresie to doubt whether the sacrament be the perfect body of Christ or no. Nicholas Canon declared an hereticke Penance enioyned to Nicholas Canon Tho. Bageley priest Martir Paule Craw martiâ— Ex Hector Boerâ—o Tho. Rhedonensis Martir Ex Antonin 3. parte host fol. 165. Tho. Rhedoneasis coÌ„meth into Italy The golden citie of Rome All thinges corrupt at Rome The wickednes pride that raigneth at Rome The corruptioÌ„ of Rome will admitte no reformation Pictie rewarded with persecutioÌ„ Heresie made where none â—s Popery armed with policie and defâ—nded with tirannie His articles Ex Antonin 3. part hist fol 165 W. Cardinalis Rhotomagensis his peâ—â—ecatâ—ur Tho. Rheâ—onensis brought before Pope Eugenius Thomas degraded Tho. RhedoneÌ„sis a French man burned at Rome Henry Grunfelder priest Henry Radtgeber priest Ioh. Draendorfe priest Pet. Thoraw Mat. Hager Martyrs Pope Eugenius 4. The Councell of Basil. Ex Aenea Syluio Ex Cocleo in Hist. Husut Et ex paralipom Abbat Vrsperg The death of P. Martin Pope Eugenius 4. Pope Eugenius seeketh to dissolue the councell of Basill Dissention betweene the councell of Basill and Pope Eugenius The prelats of the councell refused the Popes request The princes assembled at Mentz to make vnitie betweene the councell the pope Three opinion touching the Pope The Ambassadours returne froÌ„ Mentz The Popes heresie discussed The bishop of Millaine taketh Eugenius part for feare of a schisme Conclusions of the disputation Panormitane speaketh againe for the Pope Articles of faith deuided into 3. sortes Panormitane preferreth the iudgement of the Cardinals of Rome before all the world The pope pretendeth the vniting of the Greekes when he meaneth an other thing The pope no relaps but prolaps Iohn Segouius answereth to Panormitane The pope neglecting to doe good is a member not of christ but of the deuil Councels bouÌ„d to no positiue lawe Panormitaâ— appointeth the Pope Lord of the Church The Pope the clergy desire dominion contrary to the scriptures The French kinges Ambassadour The Byshop of Burgen The councel aboue the Pope The force of truth which appeared also in Eneas himselfe the writer hereof although afterwarde when he was pope he denied the same Note what it is a man to labour against hys knowledge The conclusions of the disputation The first coÌ„clusion A king is not of more authoritie then is his kingdome These kinde of flatterers came now in our daies What a king is The instituâ—â— of kings The pope ought to be subiect vnto the councell This place Tu es Petrus c. expounded Sinnes are the gates of hell Against the papittes opinion that the pope can not erre The interpretatioÌ„ of this place Oraui pro te Petre. is ment of the Church Bishops of Rome are heretiques He meaneth Siluester the secoÌ„d The church is without sinne the pope is a sinner The church one flesh with christ The Church is without spot or sinne is to be vnderstand not by nature but onely by imputation The church with out sinne how to be vnderstand The errour of those which say that onely the virgin Mary did perseuer constaÌ„t at the time of â—hristes passion The Church comprehendeth both the euill and good Math. 20. This saying of Ecclesiastes is not translated also serueth to other sense then is here ment Christ is the rocke wherupon the Church is builded He proueth by authoritie the pope to be vnder the couÌ„cell If the Church be the mother the Pope must be her sonne The church being the spouse the pope caÌ„ not be the head therof but he must also be the head of Christ forsomuch as Christ his spouse be both one The exposition of this place quodcunque ligaueris The church may depose the pope if he abuse the keyes The church and not the pope compared to the Sunne The pope if he do not harken to the church is an Ethnicke and Publicane It is to be feared least the church hath had many such Popes Whether the pope is to be iudged by the generall councell c These are the Canons and the schoole diuines and begging friers Diuersitie of iudgementes touching the B. of Rome How folishly the church of Rome doth wrast the the scriptures neglecting the expositions of the fathers Those thinges which were spokeÌ„ of the church serue also for the generall councell Peter representeth the double person Christ nameth the Church bâ—â— twise in the Gospell What the Church is The interpretatioÌ„ of this place dic ecclesiae The church taken for the
generall councell The councell of Constance decreeth the Pope to be vnder the Councell The actes of the Apostles The cauncell of Nice The title of the Councels The constitutions of the B. of Rome are not the lawes of the church By the church the councell is vnderstand Simons obedience necessary in the Byshops of Rome The fauourers and mainteiners of the pope goe about to mainteine preferre the pleasure profit of one before a common commoditie The pope can abide no generall Councels Non obstante In the Popes Bulles The councel to be aboue the pope The full iudgemét of the church is not to be found but in the generall Councel No appealâ— to be made froÌ„ the couÌ„cel to the P. Acts 13. Gal. 2. Peter constrayned to obey the generall councell The decree of the councel of Constance The pope bound vnder the obedience of the generall Councel Diuers places rehearsed out of the Gospels and Apostles for authoritie of the Church and generall councels aboue the Pope Weight is matters intreated but onely in generall councels The Pope not sufficient of him selfe to connince or iudge heretickes The pope may erre Whether the pope may be deposed by the councell or not The places Tibi dabo claues regniâ—exlorum Pasce oues meas make nothing for the popes supremacye The Popes supremacie consuted Peter representeth the person of the church and not of the Pope The keyes geueÌ„ to the church and not to one man Pope Boniface erreth The B. of Rome vnproperly called the head of the Church The dote which say that the pope cannot be deposed for any other cause then for heresie Fruiteles braunches are to be cutt of If the pope be vnsauery salt he is to be cast away A note for all naughty prelats The wordes of â— Peter to Clement The epistle of Clement to Iames doubted The pope may and ought to be both accused punished for ill doing Whether the pope may be deposed by the counsell or no. The pope is rather to be called the vicar of the Church then of Christ. Pope Iohn 23. deposed and yet for no heresie Whether councells may be coÌ„gregated without the authority of the Pope They erre that say the Pope ought onely to appoint the councells Marke wherefore the popes will haue no generall couÌ„cell The first councell of the apostles The 2. couÌ„cell of the Apostles The 3. couÌ„cell of the Apostles The 4. couÌ„cell of the Apostles Generall councells in tymes past coÌ„gregated by Emperours not by popes If the greater part of the Church do consent a councell may be holdeÌ„ whether the Pope will or no. How the Pope is a schismaticke The Pope can not dissolue a generall councell against the will of the same The saying of Macrobius Whether the pope in certaine cases may dissolue the councell The definition of faith The definition of the catholicke faith Rom. 3. Catholicke what it is The councel of CoÌ„stance Vid. supra pag. 650. The wordes of the councel of ChalcedoÌ„ where by he is declared an hereticke that holdeth any opinion contrary to the councell Panormitan is noted and veriâ— well nipped by his owne supposition Tell the church that is to say the generall councell The Byshop of Burgen Panormitanes oration Foure thinges to be considered in euery request Panormitane would haue dignitie to be coÌ„sidered in couÌ„cell not voices Panormitane seemeth to delay the proces against the pope The 3. part of Panormitans oration Persuations of Panormitane The praise of Lodouicus the prothonotarie Bishops onely to haue determining voyce in councells It is no maruell why he alleadged no more or better matter for of noughty Lether no man can make a good shoe And note here how God with draweth his giftes when men dissemble cloke the truthe Truth seeketh no corners The patieÌ„ce and answere of Arelatensis Didimus reprehended that which was in his owne booke founde He meaneth Panormitane and Lodouicus the Prothonotary Marke O ye Bishops the couÌ„cell of Basill contendeth for you and ye will not vnderstaÌ„d it This was a â— true Cardinall out of whose mouth the veritie did speake which feared not the threatnings of princes neither sought any worldly glory or dignitie Marke what worldly pompe dignitie and wealth had brought the prelates to in those dayes Note here the great godlynes most christian saying of this good Bishop Truth many times dwelleth vnder the ragged cloke Steuen the first martir Note the finâ—etitie ritie of this good Bishop which stayed himselfe vpon the examples of the primitiue church not vpon customes popes Athanasius beeing but a priest and no Bishop vanquished an Archb. The name of priests or elders commoÌ„ both to Bishops and priests Paule Bishop of Antioch Paule the hereticke with his godly eloqueÌ„ce S. Augustines minde vpon this sentence Tibi dabo claues regni caelorum Byshops are of greater power then priests rather by custome then dispensation of truth Byshops and priestes ought to rule the church together Aeneas Siluius Note that Abbots were not instituted by Christ. Italy surmounteth all other nations in number of Byshops Note the terrible persecution of those dayes and the great constancie of the godly for the truthes sake O zeale of fayth worthie the crowne of martyrdom Eccle. 7. The bishops â—eare the earthly power but not God The bishops of the primitiue church what they were Poore men more meete to geue iudgement then riche for riches wealth and dignitie bringeth feare but pouertie causeth libertie * The Byshoppes in this age of the church what they are In matters of faith and religion there ought to be no delayes The eight yeare of the councell of Basill How subtelly they sought delayes The decrees of the councell of Constance If these thinges seeme so vntollerable what shall we say wheÌ„ as they make the Pope a God They which teach this doctrine are heretickes schismaticks but blessed are those heretickes for theirs is the kingdome of heauen A christian exhortation to constancy and martirdome This came so to passe 23. yeares after when Christendome lost Constantinople and all the east partes vnto the Turkes Examples of good men dying for their couÌ„trey The noble Laâ—cedemonians The blessed state of the life to come The worthy aunswere of Theodorus Cyrenensis No death to be feared for christs Church Example of Mariners HuÌ„ters Example of the 11. thousand virgins Iewes Patriarke of Aquileia Duke of Decke in â—weuia The Earle of Diersten The prayse of the citizens of Basill Humilitie sister to nobilitie Amodeus Archbishop of Lions Anno. 1438. Bishops that he at home haue toÌ„gue here to speake for the Pope Marke how they are turned back which somtime fauoured the truth are now become liers flatterers Constancie lacked in diuers of this councell Panormitane speaketh like himselfe Nicholas Amici a diuine of Paris The oration of Segouius Ambros. ad Valentinianum How farre wherein Bishops ought to iudge vpon Emperours He excuseth the Patriarke
constitutionis Unto this Lotharius French kyng and Emperour Pope Leo the 4. writeth that Romana lex that is the Romane law meanyng the law of the Frēch Emperours as it hath hetherto stode in force Ita nunc suum robur propriúmque vigorem obtineat that is so now it may continue still in his vigour and strength Ino Carnotensis lib. 11. Decretorum about the yeare of the Lord .848 After this Lotharius succeeded his sonne Ludouicus the second in the kyngdome Empire of Fraunce before whō the foresayd Pope Leo was brought into iudgement pleaded his cause of treason and there was before the Emperour quyte and released Which declareth that Popes and Byshops all this while were in subiection vnder their Kynges and Emperours Moreouer descendyng yet to lower tymes an 1228. Ludouicus 9. called holy Ludouike made a law agaynst the pestiferous simonie in the Church also for the maintenaūce of the libertie of the Church of Fraūce established a law or decree agaynst the new inuētions reseruations preuētions exactions of the court of Rome called Pragmatica sanctio S. Ludouici the which Sāction was also practised lōg after in the kyngdome of Fraūce agaynst the popes collectors vndercollectors as appeareth by the Arestum of the coūsaile of Paris an 1463. ex Molinaeo in Cōmētarijs Furthermore king Philip le Bel. 1303. set forth a law called Philippina wherein was forbid any exactiō of new tithes and first fruites other vncustomed collections to be put vpon the Church of Fraūce Carolus the v. named Sapiens an 1369. by a law cōmaūded that no Byshops nor Prelates or their Officials within his kyngdome of Fraūce should execute any censure of suspense or excommunicatiō at the Popes cōmaundemēt ouer or vpō the Cities or townes corporations or cōmons of his Realme ex regist antiquarū const chart 62. Itē Carolus vi an 1388. agaynst the Cardinals other Officials collectors of the Pope reuoking againe the power which he had geuē to thē before prouided by a law that the fruites rentes of benefices with other pensions Byshops goodes that departed should no more be exported by the Cardinals the Popes collectours vnto Rome but should be brought to the king and so restored to them to whō they rightly did appertaine The like also may be inferred proued by the stories exāples of our kyngs here in Englād as kyng Offa kyng Egbertus Edgarus Aluredus Athelwoldus Canutus Edwardus William Conquerour Wilhel Rufus Henricus the first Henricus the second till the tyme of kyng Iohn and after Whose dealyng as well in Ecclesiasticall cases as in tēporall is a sufficient demonstration to proue what iniury the Popes in these latter dayes haue done vnto the Emperours their lawfull gouernours Magistrates in vsurpyng such fulnes of power iurisdictiō ouer them to whō properly they owe subiection cōtrary to the steps example of the old Romaine Byshops their aunciters therfore haue incurred the daūger of a Premunire worthy to be depriued Although it is not to be denyed but that Ecclesiasticall ministers and seruitures haue their power also committed vnto thē after their sort of the Lord yet it becommeth euery man to know his owne place standyng there to keepe him wherein his owne precinct doth pale him not rashly to breake out into other mēs walkes As it is not lawfull for a ciuile Magistrate to intermedle with a Byshops or a Preachers function so vnseemely vnorderly it is agayne that Boniface the viij should haue borne before him the tēporall male the naked sword of the Emperour or that any Pope should beare a triple crowne or take vpon him like a Lord and Kyng Wherfore let euery man consider the compasse limitation of his charge exceede no farther The office of a Bishop or seruiture Ecclesiasticall was in the old law to offer sacrifice to burne incense to pray for the people to expounde the law to minister in the tabernacle with which office it was not lawfull for any Prince or mā els to intermedle as we read how Ozias was punished for offering incense an other for touchyng the Arke so now the office of Christian Ministers is to preach the word to minister Sacramēts to pray to binde and loose where cause vrgently requireth to iudge in spirituall cases to publishe denounce free reconciliation remissiō in the name of Christ to erect comfort troubled consciences with the rich grace of the Gospell to teach the people the true differēce betwixt the law and the Gospell whereof the one belongeth to such as be not in Christ and come not to him the other pertaineth to the true beleuers in the sonne of God to admonish also the Magistrates erryng or transgressing in their office c. And as these properly belong to the functiō of the Ecclesiasticall sort so hath the ciuile gouernour or Magistrate agayne his proper charge office to him assigned whiche is to see the administratiō of iustice iudgement to defend with power the right of the weake that suffer wrōg to defend from oppression the poore oppressed to minister with equalitie that which is right and equall to euery man to prouide lawes good godly to see the execution of the same as cause moueth especially to see the law of God mainteined to promote Christes glory Gospell in settyng vp sendyng out good Preachers in mainteinyng the same in prouidyng Byshops to be elected that be faythfull in remouyng or els correctyng the same beyng faulty or negligēt in congregatyng the Clergy whē neede is of any coūsell or electiō to heare their learning in causes propoūded according to the truth learned to direct his iudgemēt in disposing such rites ordinaunces for the church as make to edification not to the destruction therof in conseruyng the discipline of the Churche and settyng all thynges in a congrue order Briefly the office of the ciuile ruler Magistrate extendeth to minister iustice and iudgement in all Courtes as well temporall as Ecclesiasticall to haue correction ouer all trāsgressours whether they be laymen or persons Ecclesiasticall And finally all such thyngs as belong to the mouyng of the sword whatsoeuer that is to say all outward punishment is referred to the iurisdiction of the secular Magistrate vnder whose subiection the ordinaunce of God hath subiected all orders and states of mē Here we haue the witnesse also of Hormisda Byshop of Rome which being well weyed maketh the matter plaine that Princes haue to deale in spirituall causes also not onely in temporall where the sayd Hormisda writeth to Epiphanius Patriarche of Constant. in this sort Clara coelestis misericordiae demonstratio procedit quando regés seculi causas de fide cum gubernatione politiae coniungunt c. ex Act. v. vniuers concil Constantini secundi an 528. And thus much and to much peraduenture concernyng the matter of
M CC.L. and threw them in prison And not long after the sayd Alexander with Euentius his Deacon and Hermes and the rest were burned in a fornace Theodulus an other Deacon of Alexander seeyng and rebuking the crueltie of the tyrant suffered also the same Martyrdome Quirinus also the same tyme as sayth Antoninus hauyng first his tongue cut out then his hands and feete afterward was beheaded and cast to the dogs Equilinus saith that he was beheaded and cast into Tyber in the raigne of the Emperour Claudius but that cannot be Albeit Platina maketh relation but onely of Alexander with his two Deacons aforesayd Declaring moreouer that in the tyme of this Bishop Saphira of Antioch and Sabina a Romaine suffred Martyrdome Florilegus the Author of Flores Historiarum affirmeth that Alexander Byshoppe of Rome was beheaded seuen myles out of Rome where he lyeth buried anno 105. but that agreeth not with the Chronicles aboue recited Eusebius recordeth of him no more but that in the third yeare of Hadrian he ended his life and office after he had bene bishop ten yeares Diuers miracles are reported of this Alexander in the Canon Legends and liues of Saintes which as I deny not but may be true so because I cannot auouch them by any graue testimony of auncient writers therefore I dare not affirme them but dd referre them to the authors Patrons thereof where they are founde Notwithstandyng whatsoeuer is to be thought of his miracles this is to bee affirmed and not doubted but that he was a godly vertuous Bishop And as I say of his miracles the like iudgement also I haue of the ordinaunces both of him and of Euaristus his predecessour testified in the Popes Decrees by Gratianus as 93. Dist. cap. Diaconi where is sayd that Euaristus deuided diuers titles in the Citie of Rome to the Priestes also ordeined in euery Citie vij Deacons to associate and assist the bishop in his preaching both for his defence and for the witnes of truth Notwithstāding if probable coniectures might stand against the authoritie of Gratianus and his decrees here might be doubted whether this absolute ordination of Priestes was first forbidden by Euaristus and whether the intitulation of Priestes was first by hym brought in or not wherein an instaunce may be geuen to the contrary that this intitulation seemeth to take his first beginning at the Councell of Chalcedon and of Pope Vrbane in the Councell of Placent In the which Councell of Chalcedon the wordes of the Canon making no mention of Euaristus at all doe expressely forbid that any Ecclesiasticall person eyther Priest or Deacon should be ordayned absolutely otherwise the imposition of handes without some proper title of the party ordayned to stād voyde and frustrate c. And likewise Vrbanus in the counsell of Placentia doth decree the same alledging no name of Euaristus but the statutes of former Councels Moreouer in the time of Euaristus the Church then being vnder terrible persecutions was deuided in no peculiar Parishes or Cures wherby any title might rise but was scattered rather in corners and desertes where they could beast hide themselues And as the Church of Rome in those dayes was not deuided into seuerall Parrishes or Cures as I suppose so neyther was then any such open or solemne preaching in Churches that the assistaunce or testimony of vii Deacons eyther could auayle among the multitude of the Heathen or els needed amongst the christian secret congregations Agayne the constitution of vii Deacons seemeth rather to spring out of the counsell of Neocesaria long after Euaristus where it was appoynted that in euery Citie were it neuer so small there should be vii Deacons after the rule And this rule the sayd Councel taketh out of the booke of the Actes of the Apostles making no word or mentiō of Euaristus at all Dist. 93. but these as is said be but onely coniectures not denying that which is commonly receiued but onely shewing what may bee doubted in their Epistles Decretall More vnlike it seemeth to be true that is recorded and reported of Alexander that he should be the first founder and finder of holy water mixt with salt to purge and sanctifie them vpon whom it is sprinckeled The wordes of the Dist. be these Aquam sale conspersam in populis benedicimus vt ea cuncti aspersi sanctificentur purificentur quod omnibus sacerdotibus faciendū esse mandamus c. That is We blesse water mixt with salte among the people that all men being sprinckled therewith may be sanctified and purified And this we commaund all Priests to do c. The opinion is also but how true I haue not to affirme that by him first was ordained water to bee mixte with wine in the chalice Item that by him was brought in the piece of the Masse Canon beginning Qui pridie c. And thus much of these foresayd Bishops of Rome martired in the dayes of Traian and Hadrian * The third Persecution BEtwene the second Romain persecution and the third was but one yeare vnder the Emperour Nerua After whom succeeded Traianus And after him followed the third persecution So the second and the third are noted of some to be both one hauing no more difference but one yere betwene them This Traianus if we looke well vpon his politike and ciuill gauernance might seeme in comparison of other a right worthy and commendable Prince Much familiar with inferiors and so behauing himself toward his subiectes as he himselfe would haue the Prince to be to him if he himselfe were a subiect Also he was noted to be a great obseruer of iustice in so much that when he ordained any Pretour geuing to him the sword he would bid him vse the sword against his enemies in iust causes and if he him selfe did otherwise then iustice to vse then his power against him also But for all these vertues toward christian Religion he was impious and cruel who caused the third persecution of the Church In the which persecution Plinie the second a man learned and famous seyng the lamentable slaughter of Christians and mooued therewith to pitie wrote to Traianus of the pitifull persecution certifiyng him that there were many thousāds of them daily put to death of which none did any thing contrary to the Romaine lawes worthy persecution sauing that they vsed to gather together in the morning before day and sing Hymnes to a certaine God whom they worshipped called Christ. In all other their ordinaunces they were godly and honest Wherby the persecution by commaundement of the Emperour was greatly stayd and diminished The forme and copy of which Epistle of Plinie I thought here not inconuenient to set downe as followeth * The Epistle of Plinie an Heathen Philosopher to Traiane the Emperour IT is my propertie and maner my soueraigne to make relation of all those thinges vnto you
In the which functioÌ„ he ministred the terme of xvj yeares Eusebius Lib. 6. cap. 35. Of this Heraclas writeth also Origene himselfe that he although beyng Priest yet ceased not to read ouer and peruse the bookes of the Gentils to the intent he might the better out of their owne bookes confute their errour c. After Heraclas succeeded Dionysius Alexandrinus in the bishoprike of Alexandria like as he succeded him in the schole before Which Dionysius also writeth of the same Heraclas vnto Philemon a Priest of Rome thus saying Hunc ego canonem typum a beato Heracla Papa nostro accepi c. that is This Canon and type I receaued of blessed Heraclas our Pope c. This Heraclas was no Martyr which dyed 3. yeares before Decius about the yeare of our Lord 250. After whom succeeded next in the same seat of Alexandria Dionysius Alexandrinus who also suffered much vnder the tiranny of Decius as hereafter shal be shewed Christ willing when we come to the tyme of Valerian Nicephorus in his fift booke and other which write of this persecutioÌ„ vnder Decius declare the horriblenes therof to be so great and so innumerable Martyrs to suffer in the same that he sayth it is as easie to number the sandes of the sea as to recite the perticular names of them whoÌ„ this persecution did deuour In the which persecutioÌ„ the chiefest doers and tormenters vnder the Emperour appeare in the history of Vincentius to be these Optimus the vnder Consull Secundianus Verianus and Marcellianus c. Although therfore it be hard here to inferre all and singular persons in order that dyed in this persecution yet such as remayne most notable in stories I will briefly touche by the grace of him for whose cause they suffred In the former tractation of the fift persecution mentioÌ„ was made before of Alexander bishop of Hierusalem and of his troubles suffred vnder Seuerus and how afterward by the miracle of God he was appointed bishop of Hierusalem where he continued a very aged man aboue the terme of 40 yeares gouernour of that Church til the tune of the first yeare of Decius At what tyme he being brought from Hierusalem to Cesarea into the iudgement place after a constant and euident confession of his fayth made before the Iudge was committed vnto prison and there finished his lyre as testifieth Dionysius Alexandrinus in the sixâ— booke of Eusebius After whome succeeded in that seate Mezabanes the xxxvj Bishop of that Citie after Iames the Apostle Mention was made also before of Asclepiades Bishop of Antioch who succeeded after Serapion and in the persecution of Seuerus did likewise perseuer a constant confessor and as Vincentius testifieth in his xj booke suffered Martyrdome at last vnder this Decius But this computation of Vincentius can in no wise agree with the truth of tyme for as much as by probable writers as Zonaras Nicephorus and other the sayd Asclepiades after Serapion entred the bishops seate of Antioch an 214. and sate vij yeares before the tyme of Gordianus After whom succeeded Philetus an 221. gouerning the function xij yeares And after him Zebinus followed an 232. and so after him Babylas which Babylas if he dyed in this persecution of Decius then could not Asclepiades also suffer in the same tyme who dyed so long before him as is declared Of this Babylas bishop of Antioche Eusebus and Zonaras record that vnder Decius he dyed in prison as did Alexander bishop of Hierusalem aboue rehearsed We read in a certaine treatise of Chrysostome intituled Contra Gentiles a notable and a long history of one Babylas a martyr who about these times was put to death for resistyng a certaine Emperour not suffring him to enter into the temple of the Christians after a cruell murder coÌ„mitted the story of which murder is this There was a certaine Emperour who vpon conclusioÌ„ of peace made with a certain nation had receiued for hostage or suretie of peace the sonne of the king beyng of yong and tender age with conditions vpon the same that neither he should be molested of them nor that they should euer be vexed of him Upon this the kings sonne was deliuered not without great care and feare of the father vnto the Emperour whom the cruell Emperor contrary to promise caused in short tyme without all iust cause to be slayne This fact so horrible beyng committed the tyrant with all hast would enter into the temple of the christians Where Babylas beyng bishop or minister withstoode him that he should not into the place approch The Emperour therewith not a litle incensed in great rage commaunded him forthwith to be laid in prison with as many irons as he could beare from theÌ„ce shortly after to be brought forth to death and execution Babylas going constantly and boldly to his Martyrdome desired after his death to be buried with his irons and bands so he was The story proceedeth moreouer and saith that in continuaunce of tyme in the raigne of Constantinus Gallus then made the ouersear of the East partes caused his body to be translated into the suburbes of Antioch called Daphnes where was a temple of Apollo famous with diuelish Oracles answers geuen by that Idole or by the deuill rather in that place In the which temple after the bringing of the body of Babylas the idole ceased to geue any more Oracles saying that for the body of Babylas he could geue no moe answers but complaining that that place was woont to bee consecrated vnto him but now it was full of dead mens bodies And thus the Oracles there ceased for that tyme till the comming of Iulianus who inquiring out the cause why the Oracles ceased caused the bones of the holy Martyr to be remooued agayne from thence by the christians whom he then called Galileans They commyng in a great multitude both men maydens and children to the tombe of Babylas transported his bones according to the commaundement of the emperour singing by the way as they went the verse of the Psalme in wordes as followeth Confounded be all that worship Images and all that glory in Idoles c. which comming to the Emperours â—ares set him in great rage against the Christians stirring vp persecution against them Albeit Zonaras declareth the cause something otherwise saying that so soone as the body of him and other Martyrs were remooued away incontineÌ„t the temple of the Idole with the Image in the night was consumed with fire For the which cause sayth Zonaras Iulian stirred vp with anger persecuted the Christians as shall be shewed Christ willyng in his order and place hereafter And thus much of Babylas which whether it was the same Babylas Bishop then of Antioche or an other of the same name it appeareth not by Chrysostome which neither maketh mention of the Emperours name nor of the place where this Babylas was bishop Agayne the stopping out of the
to the brethren of Fraunce and of Spayne appointeth such an order and forme of the church as seemeth not to agree with the time then present For so hee declareth in that Epistle that a Byshop in al places whether soeuer he goeth should haue two Priestes with three deacons waiting vpoÌ„ him to be witnesses of al his waies and doings Which ordinaunce although I deny not but it may be and is conuenient yet I se not how that time of Lucius could serue then for a Bishop to cary such a pompe of Priestes Deacons about him or to study for any such matter for so much as Bishops commonly in those daies were seldome free to go abroad went they neuer so secrete but either were in houses close and secret or in prison or els in banishment Moreouer in the said Epistle how poÌ„pously he writeth to the Church of Rome This holy and Apostolycall Church of Rome sayth he the mother of all Churches of Christ which by the grace of God omnipotent hath neuer bene proued to swerue out of the pathe of Apostolicall tradition neyther hath euer fallen or bene depraued with heretical innouations but euen as in the first beginning it receaued the rule of the Apostolicall faith by his first instructers the Princes of the Apostles so it continueth euer immaculate and vndefiled vnto the end Unto this Lucius also is referred in the decrees of Gratian this constitution that no minister whatsoeuer after his ordination should at any time reenter to the chamber of his owne wife in paine of loosing his Ministery in the Church c. Eusebius in his vij booke making mention of the death of Lucius and not of his Martyrdome saith that he sate but eight moneths But Damasus in his Martyrologe holdeth that hee sat thre yeares was beheaded the second yeare of Valerian and Galienus Emperours And so doth also Marianus Scotus and Nauclerus with other that folow Damasus affirme the same After him came Stephanus next Bishop of Rome following Lucius whome Damasus Platina and Sabellicus affirme to haue sit vij yeares fine monethes to die a martir Contrary Eusebius and Volateranus holding with hym giue him but two yeares which part commeth most neare to the truth I leaue to the readers iudgement of his two Epistles decretall and of his ordinaunces out of the same collected I nede not much to tary for two respects eyther for that concerning these decretal Epistles suspiciously intituled to the names of the fathers of the primitiue church sufficiently hath bene said before or els because both the phrase barbarous and incongrue and also the matter it self therin contained is such that although no testimony came against it yet it easely refelleth it selfe As wherein the second Epistle he decreeth that no Byshop being expulsed out of hys seate or depriued of his goodes ought to be accused of anye or is bound to aunswere for himselfe before that by the lawe regularly he be restored agayne fully to his former state and that the Primates and the Synode render to him agayne all such possessions and fruites as were taken froÌ„ him before his accusation as is agreeing both to the lawes Canon also seculare First here I would desire the Reader a little to stay this to consider to himself who be these here ment which either vsed or might despoile these bishops of their goods expulse theÌ„ froÌ„ their seates for such wroÌ„gfull causes but only Kings Emperours which at this time were not yet Christened nor vsed any such proceedinges against these Bishops in such sort as either Primates or Synodes coulde restore them again to their places and possessioÌ„s Againe what priuate goodes or possessions had Byshops then to be taken from them when as Churches yet neither were indued wyth patrimonies nor possessions And if any treasures were coÌ„mitted to the church it pertained not properly to the Byshop but went in general to the subuention of the poore in the Church as in the Epistle of Cornelius to Fabius maye appeare alleaged in Eusebius Lib. 6. cap. 43. where he speaking of his Church declaring how there ought to bee but one Byshoppe in the same â—nterreth mention of xlvj Priestes vij Deacons with vij Subdeacons xlij Acoluthes of widowes and poore afflicted persons to the â—â—ber of a 1500 and aboue founde and nourished in the same Church by the mercifull benignitie and prouidence of god Eusebius Lib. 6. cap. 43. It followeth more in the ende of the said Canon which thing is forbidden both by the lawes Ecclesiastical also seculer c. Now what lawes seculer were in the time of Stephen for bishops not to be charged with any accusation before they were restored againe to their state let any Reader marking well the state or the Heathen lawes that then were iudge and in iudgeing I doubte not but this matter alone though there were no other will be ynough to descry the vntruth hereof Moreouer by diuers other probable notes and arguments in the saide seconde Epistle of Stephanus it maye be easely espied this Epistle to be famed and â—â—authored especiall by the fift Canon of the saide Epistle where hee so solemnely entreateth of the difference betweene Primats Metropolitanes and Archbyshops which distinction of degres and titles sauoring more oâ— ambition then of persecution giueth me verily to suppose this Epistle not to be written by this Stephen but by â—ine other man either of that name or of some other time when the Churche began to be setled in more prosperitie and orders therein to bee taken for euery man to know his â—egâ—â—e and limits of his authoritie according as tâ— specified by the vj and vij Canon of Nicene Councell â—â—â—ceeing of the same matter The like 〈…〉 of the seuenth Canon of the said Epistle where he writeth and appointeth all causes iudiciarie to be decided determined within the precinct of their owne proper Prouince and not to passe ouer the boundes theron vnlesse saith he the appeaâ—e be made to the Apostolical sea of Rome which sanâ—reth in my nose rather of a â—â—acke of Popery then of the veine of Christianity especially in these times during this terrible persecution among the Byshops of Christ. And thus much of the second decretall Epistle of Stephanus although of the first Epistle also written to Hilarius some thing may be said as where he speaketh in the said Epistle of holy â—â—â—timentes and holy vessels and other ornaments of the aulter seruing to diuine worship and therfore not to be touched nor handled of any maÌ„ sauing of Priests alone Concerning all which implements my opinion is this that I thinke the Church of Rome not to haue beene in so good state theÌ„ that either Stephanus or Sixtus before him beyng occupied about other more earnest maters and scarce able to hide their owne heades had any minde or cogitation to studie vpon such vnnecessary inuentions seruing in
more griefe to me yet some solace it was to me that the brethren told me it was neare to a Citie named Paraetonium For as my being at CephroÌ„ got me the acquaintaunce of manye brethren of Egypt so my hope was that the vicinitie of that place where I shoulde be to the Citie might procure the familiaritie and concourse of certaine louing brethren which would resort and assemble with vs and so it came to passe c. Moreouer the said Dionysius in his Epistle ad Domiâ—ium DydymuÌ„ making mention of them whiche were afflicted in this persecution of Valerian recordeth in these wordes saying it were superflous saith he here to recite the names peculiarly of all our brethren slaine in this persecution which both were manye and to me vnknowne But this is certaine that there were men wemen younge men maydens olde wiues souldiers simple innocentes and of all sortes and ages of men Of whome some with â—courginges and fire some with sworde obtained victorye and got the crowne Some continued a great time and yet haue bene reserued In the whiche number am I reserued hetherto to some other oportune tyme knowen vnto the Lord which sayth In the time accepted I haue heâ—rde thee and in the daye of saluation I haue helped thee c. Nowe as concerning my selfe in what state I am if thou desire to know first howe I and Caius and Faustus Petrus and Paulus being apprehended by the Centurion were taken away by certayne of the towne of Mareote I haue declared to you before Now I and Caius and Petrus alone are left here included in a west place of Libya distant the space of thre daies iouâ—ney from Paraetonium c. And in processe farther he addeth In the Citie saith he were certaine priuily which visite the brethren of Priestes Maximus Dioscorus Demetrius and Lucius For they which were more notable in the world Faustinus and Aquilla do wander abroade in Egipt Of the Deacons besides them whoÌ„ sicknes hath consumed Faustus Eusebius Cheremon are yet alyue Eusebius hath God raised and stirred vp to minister to the confessours lying in bandes and to burye the bodies of the blessed Martirs not without great perill Neither doth the President cease yet to this day cruellye murderyng such as be brought afore him some tearynge with torments some imprisoning and keeping in custody commaunding that no man should come to them inquyring also who resorted vnto them Yet notwithstanding God with chearefulnes and dailye resorte of the brethren doth comfort the afficted Haec Dionysius Concerning these deacons aboue recited here is to be noted that Eusebius afterward was made Bishop of Laodicia in Syria Maximus the Priest aforesaide had the mynistration of the Church of Alexandria after Dionysius Faustus long after continued in great age vnto the latter persecution where he being a very old man at length was beheaded and died Martyr As touching Dionysius him selfe thus the stories report that he suruiuing all these troubles and persecutioÌ„s by the prouidence of God continued after the death of Valerian vnto the xij yeare of the raigne of Galienus whiche was about the yeare of our Lord. 268. and so departed in peace in great age after that he had gouerned the Church of Alexandria the space of xvij yeares before that had taught the schole of the sayd Citie of Alexandria the terme of xvj yeares After whom succeeded Maximus as is aboue specified And thus much touching the full storie of Dionysius Alexandrinus and of other also Martyrs and Confessours of Alexandria In Caesaria Palestine suffered also the same time Priscus Malchus and Alexander the which three dwelling in the countrey and good men seing the valiaunt courage of the Christians so boldly to venter constantly to stand and patiently to suffer in this persecutioÌ„ as men being greued with them selues began to repent accuse their so great sluggishnes and cowardly negligence to see other so zealous valiant themselues so colde faint harted in laboring for the crowne of Christian martyrdome first consulting and agreing within themselues came to Cesarea there stepping to the Iudge declared theÌ„selues what they were obtained the end they came for being giuen to the wilde beasts After which like maner also and in the same Citye of Cesarea a certaine woman whose name Eusebius expresseth not who had beene before of the secte of Marcion was brought before the President and likewise obtayned the same Martyrdome Euseb. Lib. 7. cap. 12. Neither was the citie of Carthage all this while free from the stroke of this persecution if credit should be giueÌ„ to the speculatiue glasse of Vincentius who cyting out of Hugo recordeth of 300. Martyrs of which 300. Martyrs the history saith thus that the President setting before the cooles and incense to doe sacryfice by a lyme kilne which was there neere at hand offred vnto them this condition either to set incense to the coales for sacrifice to Iupiter or els to go into the fornace of lyme wherupon they altogether with a generall motion sodenly rushed into the kilne and ther with the dusty smoke of the lime were smothered Vincent Erford In Aphrica also in the City of Tuburba the sayd VinceÌ„tius out of the Martyrologe inferreth mention of thre constaunt virgins Maxima Donatilla and Secunda who in the persecution of this Valerian and Galienus first had giuen for their drinke vinager and gaule then with scourges were tried after that vpon the gibbet were tormented rubbed with lime then were scorched vpon the fiery gridiroÌ„ at last were cast to the wilde beastes who being not touched of them finally with the sword were beheaded Vincent Erfor In Symela a City in Italy vnder the Alpes one Pontius beyng there apprehended by the commaundement of Claudius the President was hanged first vppon the racke then was cast to the wilde beastes of whom he being nothing hurt was after coÌ„mitted to the fire And finally neither touched therwith if the storye of Vincentius be true was headed by the ryuers side his body throwne into the floude where immediatlye the same houre the foresayde Claudius with his assistant Anabius were taken with wicked spirits by whom they were so miserablye vexed that they byt of their tongues and died Zenon also Byshop of Verona is saide also in the same persecution to sustayne Martyrdome Moreouer in the same Citie of Alexandria aforesayde Bergomensis in his 8. booke writing of the story of Valerianus Emperour maketh mention of Philippus bishoppe of the said sea of Alexandria who as he saith was vnder the sayd Valerian beheaded But that is not to be founde in any approued story nor staÌ„deth with the truth of time that any such Philip then was bishop of Alexandria or any other except onely Dionysius After whom next succeeded Maximus who remained xviij yeares and after him Theonas c. So that by the auncient recordes of
Phileas the byshop of the Thumitanes a man singularly well learned hath described in his epistle to the Thumitanes the copy wherof Eusebius hath in his 8. booke x. chapter out of the which we meane here briefly to recite somewhat Because sayth he euery man might torment the holy Martyrs as they listed themselues some beat them with cudgels some with rods some with whippes some with thongs and some with cordes and this example of beating was in sundry wise executed and with much crueltie For some of them hauyng their handes bound behynde their backes were lifted vp vpon tymber logs and with certaine instruments their members ioints were stretched forth whereon their whole bodies hanging were subiect to the will of the tormentors who were commaunded to afflict them with all maner of torments and not on their sides onely like as homicides were but vpon their bellies thighes and legges they scratched them with the talents and clawes of wylde beasts Some other were seene to hang by one hand vpon the engine wherby they might feele the more grieuous pullyng out of the rest of their ioyntes and members Some other were suche sort bound vnto pillers with their faces turned to the wall hauing no stay vnder their feete and were violently wayed downe with the payse of their bodies that by reason of their straight binding they beyng drawn out might be more greuously tormēted And this suffered they not onely during the tyme of their examination and while the Shiriffe had to do with them but also the whole day long And whilest the Iudge went thus from one to another he by his authoritie appointed certaine officers to attende vpon those he left and not to be let downe vntill either through the intollerablenes of the payne or by the extremitie of cold they being neare the point of death should be let downe and so were they haled vpon the ground And further they were commaunded that they should shew not so much as one sparke of mercy or compassion vpon vs but so extremely and furiously did deale with vs as though our soules and bodies should haue died together And therfore yet an other torment our aduersaries deuised to augmēt our former plagues After that they had most lamentably beaten them they deuised moreouer a new kinde of racke wherein they lying vpright were stretched by both the feete aboue the fourth stop or hole with sharpe shels or shares strowed vnder them after a strange kind of engine to vs here vnknowen Other some were cast downe vpon the pauement where they were oppressed so thicke and so grieuously with tormentes that it is not almost to be thought what afflictions they suffred Thus they lying in paines and torments some died therwith not a little shaming and confounding their enemies by their singular pacience Some halfe dead and halfe aliue were thrust into prison where shortly after by paynes and woundes of their bodies they ended their bitter life Some again beyng cured of their woundes by their indurance in prison were more confirmed who beyng put to the choise whether they would come to their cursed sacrifice and enioy their wicked libertie or els sustaine the sentence of death did willingly and without delay abide the extremitie remembring with themselues what is written in the Scriptures He that sacrificeth sayth he to straunge Gods shall be exterminate c. Item thou shalt not haue any strange Gods beside me c. Thus much wrote Phileas to the Congregation where he was Bishop before he receyued the sentence of death beyng yet in bandes and in the same exhorteth his brethren constantly to persist after his death in the truth of Christ professed Euseb Lib 8. cap. 10. Sabellicus in his vij Ennead and viij booke sayth that that christened man which tore and pulled down the wicked Edict of the Emperour in Nicomedia beyng stript and beaten that the bones appeared and after washed in salt and vineger was then slaine with this cruell kind of torment But Platina writeth that Dorotheus and Gorgonius exhorteth him to dye so constantly But as all their torments were for their horriblenesse meruailous and notable and therewithall so studiously deuised no lesse greuous and sharpe so notwithstāding therwith were these Martyrs neither dismayd nor ouercome but rather thereby confirmed and strengthened so merily and ioyfully sustained they what so euer was put vnto them Eusebius sayth that he himselfe beheld and sawe the huge and great persecution that was done in Thebaide in so much that the very swordes of the hangmen and persecutors beyng blunt with the great and often slaughter they themselues for wearines sate downe to rest them and other were fayne to take their places And yet all this notwithstanding the murthered christians shewed their meruailous readines willingnes and diuine fortitude which they were indued with with stout courage ioy and smiling receiuing the sentence of death pronounced vpon thē and song euen vnto the last gaspe Hymnes and Psalmes to God So did also the Martyrs of Alexandria as witnesseth Phileas aboue mentioned The holy martyrs saith he keping Christ in their myndes beyng led with the loue of better rewards sustained not onely at one tyme whatsoeuer labour and deuised punishments they had to lay vpon them but now also the second tyme haue done the same and haue borne all the manaces of the cruell souldiors not onely in wordes wherwith they threatned them but also whatsoeuer in deede and worke they could deuise to their destruction and that with most manly stomackes excluding all feare with the perfection of their inspeakable loue towards Christ whose great strength and fortitude cānot by wordes bee expressed And Sulpitius sayth in the second booke of his sacred history that then the Christians with more greedie desire preased and sought for Martyrdome then now they desire bishoprikes Although some there were also as I haue sayd that with feare and threatnings and by their owne infirmitie were ouercome and went backe Eusebius Lib. 8. cap. 3. Amongst whom Socrates nameth Miletius Lib. 1. cap. 6. and Athanasius in his second Apologie nameth the bishop of Licus a Citie in little Egypt whom Peter the Bishop of Alexandria excōmunicated for that in this persecution he sacrificed to the Gentiles Gods Of the fall of Marcellinus the Byshop of Rome I will speake afterwardes For he beyng perswaded by others and specially of the Emperour Dioclesian himselfe did sacrifice whereupon he was excōmunicated but afterwardes he repēting the same was agayne receaued into the congregation and made Martyr as Platina and the compiler of the booke of the general coūcels affirme The number of the Martyrs increased daily sometymes tenne sometymes twenty were slaine at once some whiles 30. and oftentymes 60. and otherwhiles a C. in one day men women and children by diuers kindes of death Eusebius Lib 8. cap. 9 also Damasus Beda Orosius Honorius and others do witnes that there were slayne
of euery fire house a peny to be payd through his whole land as king Iue in his dominion had done before Also he gaue grauÌ„ted yearely to be payd to Rome 300 markes that is to the mainteining of the light of S. Peter C. markes to the light of S. Paul C. markes to the vse of the Pope also an other hundreth This done returning home through Fraunce maried their Iudith the daughter of Carolus Caluus yeâ—reÌ„ch king whom he restored afterward contrary to the lawes of Westsaxons to the title and throne of a Queene For before it was decreed among the Westsaxons by the occasion of wicked Ethelburga who poisoned Brigthricus her owne husband that after that no kinges wife there should haue the name or place of a Queene And forsomuch as I haue here entred into the mention of Iudith daughter of Carolus Caluus the occasion thereof putteth me in memory here to insert by the way a matter bone although not in this Realme yet not impertinent to this ecclesiasticall history And first to deduct the narration hereof from the first originall The father of this Carolus Caluus whose name was Ludouicus first of that name called Pius king of Fraunce had two wiues whereof by the first he had iij. sonnes Lothary Pipin and Lewys Which iij. sonnes vnnaturally and vnkindly coÌ„spiring against their father and his second wife with her sonne their youngest brother persecuted him so that through a certaine councell of Lordes spirituall and temporall they deposed the same their naturall and right godly father dispossessing and discharging him of all rule and dominion Moreouer caused him to renounce his temporal habite inclosing him in the Monastery of S. Marke for a monke or rather a prisoner All which done they deuided his Empire and kingdome among themselues Thus was Ludouicus Pius of impious sonnes left desolate But the power of God whiche worketh when all earthly power ceaseth of hys deuine mercy so ayded and recouered him out of all this tribulation to this Imperial dignitie agayne that it was to all his enemyes confusion and to all good men a miracle But this by the way By his 2. wife whose name was Iudith he had this Charles the Bald here mentioned Which Iudith was thought and so accúsed to the Pope to be within such degree of aliance that by the Popes law she might not continue hys wife without the popes dispensation It so fell out in the meane time that this Ludouicus the Emperour had promoted a young man named Frederick to be Bishop of Utrickeâ—and to hym had geuen sad and good exhortation that he remembring and following the constancy of his predecessours woulde mayntayne right and trueth without all exception of anye person punish misdoers with excommunication as wel the riche as the poore with such like wordes of godly couÌ„saile Fredericke hearing the king thus to say sitting at dinner with him as the manner was beyng newly inuested in these words answered to the Emperor again I thanke your maiestie saith he which with your so wholesome exhortation putteth me in mind of my profession But I beseech you of your benigne fauour patience that I may freely disclose that which hath long encombred and pierced my conscience To whoÌ„ leaue being geuen thus he began I pray you Lord Emperor to shew me herein your mynd pointing to the fish before him whether is it more according to attain this fish here present beginning first at the head or at the taile What a tale is this quoth the Emperor of the taile of the head At the head quoth he Then Frederike taking thereof his occasion proceedeth Euen so let it be Lord Emperour sayth he as you haue sayd Let Christian fayth and charitie first begin with your selfe as with the head admonishing you to cease froÌ„ your face and error that your subiects by your example be not boldned to follow your misdoing Wherefore first forsake you your vnlawful wedlock which you haue made with Iudith your neare kinswoman These wordes of the new Bishop although they moued Ludouicus the Emperor not a litle yet he with a gentle modestie and modest silence was contented suffring the bishop to go home in peace But the word beyng vttred in such an audience could not so be concealed but spread and brast out in much talke in the whole court and especially among the Bishops consultyng earnestly with themselues about the matter Through whose counsail and labour so at length it fell that the Emperour was constrained to leaue the company of his wife till hee had purchased a licence of the bishop of Rome to retaine her again who then forgaue the said bishop all that was past But the woman hired two knights that slew him in hys vestimentes when he had ended his masse Ranulphus and Guliel Libro de pontificib geue forth this story in his great commendation to dye a Martyr Whereof I haue not to iudge nor here to pronouÌ„ce but that rather I think him to be comended in his dying then the women for her killing And for asmuch as mention hath bene made of Ludouicus Pius here is to be noted that in Fraunce then was vied of Priestes and Churchmen precious and shewing vestuce and golden and rich staring girldles with rings and other ornamentes of golde Wherefore the sayd Lewes purchased of the Bishop of Rome a correctioÌ„ for all such as vsed such disordinate apparell causing them to weare browne and sad colours according to their sadnes Fab. Of this Lewes the Papistes doe fayne that because he conuerted certayne of their Church goodes and patrimonie to the wages of his souldiours his body say they was caryed out of his tombe by deuils and was no more seene And thus a little hauing disgressed out of our course now let vs returne out of Fraunce into England agayne kyng Ethelwulfus who comming from Rome by the couÌ„trey of Fraunce was now returned agayne into his own dominion where he continued not long after This Ethelwulfus had especially about him two Bishops whose counsell he was most ruled by Swythinus Byshop of Winchester and Adelstanus Byshop of Syreborne Of the which two the one was more skilfull in teÌ„porall and ciuill affayres touching the kings warres and filling of hys coffers and other furniture for the king The other whiche was Swythinus was of a contrary sorte wholly disposed and enclined to spirituall meditation and to minister spirituall couÌ„cel to the king who had ben scholemaister to the king before Wherein appeared one good coÌ„dition of this kings nature among his other vertues not onely in following the preceptes and aduertisementes of his old schoolemaister But also in that he like a kinde thaÌ„kfull pupille did so reuerence hys bringer vp and old scholmaister as he called him that he ceased not till hee made hym Byshop of Winchester by the consecration of Celnoch then Archbishop of Canterbury But as concerning the miracles
had read with me this which so happened I thinke they would not be so rash in their doing and iudging fearyng at least the Lordes commaundement Doe not iudge that ye be not iudged And S Paule sayth Who art thou that iudgest an other mans seruant Either he standeth or falleth to his owne maister but he shall stand for the Lord is mighty and able to make him stand Therfore let your holynes cease to compell and enforce those whom onely ye ought to admonish least through your owne priuate commaundement which God forbid you be found contrary as well to the olde Testament as to the new For as S. Augustine sayth to Donatus this is onely that we do feare in your iustice lest not for the consideration of christian lenitie but for the grieuousnes and greatnesse of transgressions committed you be thought to vse violence in executyng punishment of that which onely we do desire you by Christ not to do For transgressions are so to be punished that the lyfe of the transgressours may repent Also an other saying of Augustine we would you to remember which is this Nil nocends fiat cupiditate omnia consulendi charitate nihil fiat immanâ—ter nihil inhumaniter That is Let nothing be done through the greedines of hurting but all things through the charitie of profiting Neither let any thing be done cruelly nothing vngently Item of the same Augustine it is written In the feare and name of Christ I exhort you which of you soeuer haue not the goods of this world be not greedy to haue them Such as haue them presume not to much vpon them For I say to haue them is no damnation but if ye presume vpon them that is damnation if for the hauing of theÌ„ ye shal seeme great in your owne fight or if ye do forget the coÌ„mon condition of man through the excellencie of any thing you haue Vse therfore therin due discretion tempered with moderation the which cup of discretion is drawen out of that fountaine of the Apostolike preaching which sayth Art thou loose froÌ„ thy wife Do not seeke for thy wife Art thou bound to thy wife Seke not to be loosed from her Where also it followeth Such as haue wiues let them be as though they had them not and they that vse the world let them be as not vsing it Item concerning the widow he sayth Let her marry to whoÌ„ she wil only in the Lord. To marry in the Lord is nothing els but to attempt nothing in coÌ„tracting of matrimony which the Lord doth forbid Ieremy also saith Trust not in the words of lies saying The temple of the Lord the temple of the Lord the temple of the Lord. The which saying of Ieremy Hierome expounding saith thus this may agree also be applied vnto such virgins which brag vaunt their virginitie with an impudent face pretending chastitie when they haue an other thing in their conscience and know not how the Apostle defineth the virgin that she should be holy in body and also in spirit For what auayleth the chastitie of the body if the mind inwardly be defloured Or if it haue not the other vertues which the prophetical Sermon doth describe The which vertues for as much as we see partly to be in you and because we are not ignorant that this discretioÌ„ although neglected in this part yet in the other actioÌ„s of your life to be kept honestly of you do not dispaire but you dispaire but you wil also soone amend the little lacke which is behind And therfore with as much grauitie as we can we cease not to call vpoÌ„ you to correct and amend this your negligeÌ„ce For although according to our common calling a bishop is greater then a Priest yet Austen being lesse then Hierome notwithstaÌ„ding the good correctioÌ„ proceeding froÌ„ the lesser to the greater was not to be refused or disdained especially when he which is corrected is found to striue against the truth to please meÌ„ For as S. Austen faith writing to Boniface the disputatioÌ„s of all meÌ„ be they neuer so Catholick or approued persoÌ„s ought not to bee had in stead of the Canonicall Scriptures So that we may disprooue or refuse sauing the honor reuerence which is due vnto theÌ„ any thing that is in their writings if any thing there be found contrary to trueth and what can be found more contrary to the trueth then this When as the trueth him selfe speaking of continency not of one onely but of all men together the number onely excepted of them which haue professed continencye sayth He that can take let him take the which saying these men mooued I cannot tell by what occasion doe turne and say he that cannot take let him be accursed And what can bee more foolishe amongest men then when anye Byshoppe or Archdeacon runne themselues headlong into all kinde of lust to adultery and incest and also Sodomitry yet shame not to say that the chaste mariage of Priestes doe stincke before them And as voyde of all compassion of true righteousnesse doe not desire or admonish their Clerkes as their fellow seruauntes to abstayne but commaund them and enforce them as seruauntes violentlye to abstayne Vnto the whiche imperious commaundement of theirs or counsell whether you will call it they adde also thys foolishe and filthy suggestion saying that it is more honest priuily to haue to doe with many women then apertly in the sight and consciences of many men to bee bounde to one wife The whiche truely they would not say if they were eyther of hym or in him which saith wo to you Phariseis which do all thinges before men And by the Psalmist because they please men they are confounded for the Lord hath despised them These be the men who rather ought to perswade vs that we should shame to sinne priuily in the sight of him to wheÌ„ all things be open theÌ„ to seeme in the sight of men for to be cleane These men therfore although through their sinful wickednes deserue no counsell of godlines to be giuen theÌ„ yet we not forgetting our humanitie cease not to giue them counsell by the authoritie of Gods word which seketh al mens saluation desiring theÌ„ by the bowels of charitie saying with the wordes of Scripture Cast out thou hypocrite first the beame out of thine owne eye and then thou shalt see to cast out the mote of the eye of thy brother Moreouer this also we desire them to attend what the Lord saith of the aduouterous woman which of you that is without sinne let hym cast the first stone against her As though hee would say if Moses bid you I also bid you But yet I require you that be the competent ministers and executors of the law Take heede what yee adde thereunto take heede also I pray you what you are your selues for if as the Scripture saith thou shalt well consider thy selfe thou wilt neuer defame
Item to be against the sound doctrine of S. Paule writing these wordes As concerning virginitie I haue no commaundement of the Lord c. Agayne he that cannot otherwise liue continently let him marrie Item that it was agaynst the Canons both of the Apostles and of Nicene councell Moreouer that it was against the course of nature whiche he required that men beyng sequestred from their naturall wiues and women shoulde be coacted to liue as aungels that is to performe that which nature doth not geue And therefore the bishop therin did open a peruicious windowe to vncleannes and to fornication In summe geuing vp theyr answer thus they concluded that they had rather geue vp their benefices then to forsake their naturall and lawfull wiues against the worde of Christ. And finally if maried priests could not please them they should call downe Angels from heauen to serue the Churches But Hildebrand nothing mooued neither with honest reason nor with the authoritie of holy Scripture nor with the determinatioÌ„ of Nicene councell nor any thing els followeth this matter calleth vpon the bishops stil with his letters and Legats doth sollicitate their mindes accuseth them of negligence and dastardnes threatneth them with excommunication vnles they cause their priests to obey his decree enioyned them Whereupon a great number of bishops for feare of the Popes tiranny laboured that matter with their priests by all means possible to bereaue them of their accustomed matrimony Amongst other the Archbishop of Mentz perceyuing this acte of taking away Priestes mariage might breede him no little trouble talketh with his Clergy gently admonisheth them of the Popes minde decree and geueth them halfe yeres respite to deliberate vpon the case exhorting them diligently to shewe themselues obedient to the Pope and to him and to grauÌ„t with good will that which at length will they nill they needes they must bee forced vnto and therefore of their owne accord to stande content therewith least the Pope should be compelled to attempt wayes of sharper seueritie The time of deliberation expired the Archbishop assembleth his clergy at Erspford the month of October and there willeth them according to the pontificall decree either to abiure for euer all matrimony or els to abrenounce their benefices and Ecclesiasticall liuings The clergy agayne defend themselues against the Popes decree with scriptures with reason with the actes of generall councels with examples of auncestors by diuers strong arguments declaring the Popes decree not to be consonant nor ought to take effect But the Archbishop sayd he was compelled so of the Pope and could not otherwise do but to execute that was enioyned him The clergy seeyng that no reason nor prayer nor disputation would serue layd their heads together coÌ„sultyng among themselues what was best to be done Some gaue counsail not to returne agayne to the Synode Some thought it good to returne and to thrust out the Archbishop froÌ„ hys seat to geue him due punishment of death for his deseruing that by the example of him other may bee warned hereafter neuer to attempt that thing any more to the preiudice of the church and the rightfull liberty of ministers After that this was signified to the Archbishop by certaine spies that were amongest them what the clergy entended to do The Archb. to preuent and salue the matter sendeth to the priests as they were comming out certaine messengers bidding them of good hope and to returne againe to the Metropolitane and they should haue that should content their myndes So beyng perswaded they come again to the Councel The bishop promiseth he would doe hys indeuour what he could to reuoke turne the mind of the Bishop of Rome from that sentence willing them in the meane tyme to continue as they had done in their cure and ministery The next yeare followyng Hildebrand yâ— souldiour of Sathan sendeth his Legate a certaine Bishop called CurieÌ„sis vnto the Archb. of Mentz and assembled there a Councell In the which councel the Archb. againe proposeth the matter commaunding all the clergy vnder payne of the Popes curse there perpetually eyther to abrenounce their wyues or their liuings The clergy defended their cause againe with great constancy But when no defension could take place but all went by tiranny mere extortioÌ„ it burst in the end to an vprore and tumult where the Legate and the Archbishop beyng in great daunger hardly escaped with their lyues and so the Councell brake vp By this schisme and tumult it followed that the churches after that in chusing their priests would not send theÌ„ to the bishops the enemies and suppressors of Matrimony to be confirmed and inducted but did elect them within themselues and so put them in their office without all leaue or knowledge of bishops who then agreed were determined to admit no priests but such as should take an othe of perpetuall singlenesse neuer to marrie after And thus first came vp the othe and profession of single Priesthood Notwithstanding if other nations had followed the like constancie concord of these Germain ministers the â—iuelish drift and decre of this Hildebrand or rather Helbrand had bene frustrate and auoyded But this greedines of liuings in weak priests make them to yeld vp their godly liberty to wicked tiranny Yet this remayneth in these Germains to be noted what concord can doe in repressing vnordinate requests of euil bishops if they constantly stand to truth and hold together And thus much for banishing of matrimony Now let vs proceede to the contentions betwixt wicked Hildebrand and the godly Emperour But before by the way of digression it shal not be much wide from the purpose to touch a little of the properties of this Pope as we find them described in certaine epistles of Benno a Cardinall writing to other cardinals of Rome Which Benno lyued in the same tyme of Hildebrand and detecteth the prodigious actes and doings of this monstrous Pope First declaring that he was a Sorcerer most notable and a Nicromanser an olde companion of Siluester of Laurentius and Theophilactus called otherwise Benedictus nonus Amongst other Benno Cardinals writeth this history of him How vpon a certaine tyme this Gregorius comming from Albanus to Rome had forgot behynd him his familiar booke of Nicromansie which he was wont commonly to cary alwayes with him Whereupon remembring himselfe entered the port of Laterane he calleth two of his most trusty familiars to set the booke charging them at no hand to looke within it But they beyng so restrayned were the more desirous to open it to peruse it and so did After they had read a little the secrets of the Sathanicall booke sodenly there came about them the messengers of Sathan the multitude and terrour of whom made them almost out of their wittes At length they comming to themselues the spirites were instant vpon them to know wherefore they were called vp wherfore they were vexed Quickly said
as I am heartily glad so my request is to you that the friendship and amitie which hath bene tofore betweene my father and your predecessours in times past may now also betwene vs in like manner continue vndeminished And that loue and gentlenes may first beginne of my part heere I sende vnto you that gift that S. Peter had in foretime of my predecessors And likewise the same honors obedience which your predecessours haue had in the realme of England before in the time of my father I will you to haue the same in my time also after this forme I meane and tenour that the vsage and maner of dignitie and such customes which my father hath had in this realme of England in the time of your auncetors I in like ample maner also nowe in your time may fully enioy the same in this the saide realme of England Thus therefore be it knowen to your holines that during this life of mine God almighty abling me to the same these aboue named dignities vsages customes of this realme of England shall in no part be lessoned Yea and if that I as God forbid I should would so much deiect my selfe into such cowardnes yet my Nobles yea the whole people of England in no case would suffer it Wherfore deare father vsing with your selfe a better deliberation in the matter let your gentlenesse so moderate it selfe toward vs least ye compell me which I shall doe against my will to receade and depart vtterly from your obedience At the same terme also be sent an other letter or Epistle to the sayde Pope crauing of him the passe for Girardus Archb. of Yorke the forme wherof here also followeth Reuerendo diligendo patri vniuersali Papae Paschali Henricus dei gratia Rex Anglorum salutem Amor quem plurimum erga vos habeo benignitas quae multum vestros actus exornat c. In English To the reuerend and welbeloued father vniuersall Pope Paschalis Henry by the grace of God king of England greeting The great loue which I beare to you and the no lesse gētlenes in you which not a little beautifieth your doings ministreth to me boldnesse to write And where as I thought to haue reteined still this Gerardus with me and to haue craued your palle for him by letters yet notwithstanding when his desire coulde not otherwise be satisfied but woulde needes present himselfe before your presence by his owne hart to craue of you the same I haue sent him vp vnto you Desiring your benigne fatherhoode in this behalfe that he obtaining the palle at your hands may be sent home again to me And thus requiring the assistance of your prayers I praye the Lord long to conserue your Apostleship This second letter of the king in sending for the Palle was well taken of all the court of Rome which as mine author sayth procured such fauor to Girardus archbishop of Yorke and bringer thereof that no complaint of his aduersaries afterward could hurt him with the Pope Notwithstāding he was accused grieuously for diuers things and specially for not standing to the consecration of Anselitic Archbishop of Cant. Polidorus in his 11. booke of his English history affirmeth that Anselmus also went vp to Rome with Birardus about the same cause But both the premisses and sequele of the story argueth that to be vntrue For what needed the 2. Monks to be sent vp on Anselmus side if he had gone vp himselfe Againe howe coulde the Pope wryte downe by the saide messengers to Anselme if he had there bene himself present For so procedeth the story by the narration of Malmesbury and others After the Ambassadours thus on both sides sent vp to Rome had laboured theyr cause with instante sute one against the other the pope glad to gratifie the king yet loth to graunt his request being against his owne profite and therefore more inclining to Anselmus side sendeth downe his letters to the sayde Anselme signifying that he woulde not repeale the statutes of his holy fathers for one mans pleasure charging him moreouer not only not to yeide in the cause of inuesting but constantly to adheare to the foresaid decreemēt of Pope Urban his predecessor c. Besides this letter to Anselme he directed also an other to the king himselfe which letter mine author saith the king suppressed and did not shewe onely declaring by word of mouth what the ambassadors had saide vnto him from the Pope Which was that he permitted vnto him the licence of Inuesting vpon condition that in other things he would execute the office of a good Prince c. To this also the testunony of the 2. bishops aboue minded did accord which made the matter more probable But the 2. monkes on the other side replied againe bringeth foorth the letter of Anselme to the contrary c. To thē was answered againe that more credite was to be geuen to the degree and testimonie of the Bishops then to theirs And as for monkes they had no suffrage nor testimonie saide they in secular matters and therefore they might hold their peace But this is no secular matter sayd Baldwine abbot of Ramesey Whereunto the nobles again of the kings part answered saying that he was a good man and of such demeanor as they had nothing to say against him neither so woulde if they might but yet both humane and diuine reason taught them so to yelde more credite and confidence to the testimonie of 3. bishops then of 2. monkes Whereby may well appeare that Anselme at that time wēt not with them Then Anselmus seeing the king and his peres how they were set and hearing also the testimonie of the 3. bishops against which he saw he could not preuatle And also hauing the popes seale which he sawe to be so euident on the contrary side made his answer again that he would send to Rome for a more certaintie of truthe Adding moreouer that he neyther would nor durst geue ouer his cause though it should cost him his life to do or proceede against the determination of the Churche of Rome vnlesse he had a perfect warrant of absolution from thence for his discharge Then was it agreed by the king and his nobles that he should not send but go himselfe to Rome And much intreatie was made that he wold take that iorney himself in his owne person to present himselfe to the Pope for the peace of the Church and of his country And so at the length by persuation was content went to Rome and spake with the pope In short time after followeth also the kings Ambassador William Warlwast new elect bishop of Exetor who ther pleading on the kings side for the ancient customes of the realme for the kings right of Inuesting c. First declared howe England of a long continuance had euer bene a prouince peculiar to the Church of Rome and howe it paied dewly
gathered out of good probable authors But as touching the haynous artes and flagirious verdes which the Pope burdeneth him withall and in his sentence agaynst hym maketh mention of Fredericus not onely purgeth himselfe therof but also diuers historicians as well Germain writers as Italiās affirme the same to be false and of the Popes owne braynes to do him skare teene withall inuēted Of which matter those things which Pandolphus touching the commendation or disprayse of Fredericus writeth I thought good out of Italian to translate whose wordes be these Albeit the Emperor Fredericus was indued with many goodly giftes and vertues yet notwithstanding was he accounted an enemy of the church and a persecutor of the same of which both Innocentius the 4. in his sentence hath pronoūced him guilty the same sentence haue other Popes registred in theyr sixe books of Decretals and stablished the same for a lawe howe that hee ought to be taken for no lesse Therefore peraduenture it should not become me to falsifye or call in question that whiche other haue confirmed or els to dispute and argue much of that matter Yet notwithstanding as much as his actes dedes in writing declare the books of the chiefest authors affirme as also his own Epistles do testify I cannot precisely say whether the bishops of Rome so call him and iudge him therfore Or els for that he was somewhat to bold in speaking and telling them but the truth and reprouing the ecclesiasticall order of their great abuses Or els whether for that he would haue had them gone somewhat more neare the conditions liues of the auncient fathers of the primitiue Church and disciples of Christ Or whether for that he defēded and stood with them for the prerogatiue and dignities belōging to the empire or not Or els whether they stood in feare awe of the great power he was of in Italy which thing in deede Gregory the 9 in a certain Epistle of his confesseth But of these things let them iudge and discerne that shall read the monumēts and histories of Frederick Truely sayth he when I consider with my selfe that Christ whose vicar the Romaine Bishops boast thēselues to be sayd vnto his disciples that they should follow him and also intimate his example as of their maister and teacher and commaunded them farthermore how they should not draw the sword but put vp the same into the skaberd and farther gaue thē in precept that they should not onely forgeue iniuries seuē times but 70. times seuen times to those that offended them And when I now compare the liues of the Bishops of Rome how neare they follow him whose vicar they say they be And consider so manye and greet conspiracies treasons rebellions disloyaltyes lyinges in wayt and treacherous deuises So many Legates of the Popes being Ecclesiasticall persons which will needes be called the shepheardes of Christes flocke to be suche warriours and Captaynes of Souldiours in all the partes of Italy Campania Apulia Calabria being the Emperours dominions in Picenum Aemilia Flamminia and Lumbardy to be sent out against him And also when with my selfe I meditate the destruction of so many great and famous Cities the subuersion of such common weales the slaughter of so many men and the effusion of so much Christian bloud And lastly when I beholde so victorious prosperous and fortunate Emperours to be and so many miserable vnfortunate and vanquished Popes put to flight Am perswaded with my selfe to thinke and beleue that the iudgements of God are secret and maruellous and that to be true which Aeneas Siluius in his history of Austria writeth That there is no great and maruellous slaughter no notorious and special calamity that hath happened either to the publick weale or els to the church of God of the which the Bishops of Rome haue not bene the authors Nicolaus Machiauellus also sayth that all the ruinous calamities and miserable chaunces that the whole christian common weale and also Italy hath suffered hath bene brought in by the Popes and bishops of Rome Many Epistles of Fredericus there be which he wrote vnto the Bishops of Rome to the Cardinals and to diuers other Christian Princes all which I haue read and in them is to be seene nothing contrary vnto Christian doctrine nothing wicked and vngodly nothing iniurious to the Church of God nothing contumelious or arrogantly written of Frederick But in deede I denye not the same to be fraught and full of pitifull complayntes and lamētatiōs touching the auaritious ambitiō of the Ecclesiastical persōs and pertinacy of the Bishops of Rome and that he would receiue and take no satifactiō nor yet excuse in the defence of the right and priuiledge of the Empire which he maintained also of their manifold and infinite cōspiracies which they practised both secretly and openly agaynst him And of the often admonitions which he gaue to the whole multitude and order Ecclesiasticall to attend vpon and discharge their functions and charges And who that farther is desirous to know and vnderstand the trueth and coueteth to search out the renowmed vertues of magnificēt Princes let them read the Epistle of Fredericke dated to all Christian Princes which thus beginneth Collegerunt principes pontifices Pharisaei concilium and an other wherin he perswadeth the Colledge of Cardinalles to take vp the dissention betweene the Emperor and the pope which beginneth In exordio nascentis mundi and also an other which thus beginneth Infallibilis veritatis testem besides yet an other Ad Reges principes orbis Christiani with diuers other moe wherein may well be seene the princely vertues of this so worthy a piere all which Epistles collected together in the Latin tongue the lerned sort I wish to read whereout they may picke no litle benefit and commodity to thēselues In his Epistle last recited these are his wordes Non existimetis id me a vobis ideò contendere ac si ex sententia pontificia priuationis maiestas nostra sit perculsa Cum enim nobis sit rectae voluntatis conscientia cumquedeum nobiscum habeamus eundē testem inuocamus id nos spectasse cum totum ordinem Ecclesiasticum tum praesertim primores neruis potētiae dominationisque eorum succisis extirpatisque tyrannidis radicibus ad primitiue Ecclesie conditionem statum reuocaremus That is Thinke ye not that we so earnestly desire or craue this peace at your hand as though our maiesty were terrified with the Popes sentence of depriuation When as God vpon whom we trust and inuocate is our witnesse and iudge of our conscience that when we went about to reforme the Ecclesiasticall state but especially the ringleaders of the same and should restrayne theyr power and extirpate theyr great tiranny and reduce the same to the state and cōdition of the primatiue Church we looked for no lesse at theyr handes For these causes peraduenture those which had the gouernement
any such thing vrging vnto so great wickednesse so odible detestable and abhominable to our Lord Iesus Christ and also so pernitious to mankinde For this should be a great defection corruption and abuse of the sayd seat and fulnesse of power and an vtter separation from the glorious throne of our Lord Iesus Christ and a neare neighborhood vnto the two most principall princes of darcknes sitting in the chaire of pestilence prepared to the paynes of hell Neither can any maÌ„ which is subiect and faythfull to the sayd sea and not cut away from the body of Christ and from the sayd holy sea with sincere and vnspotted conscience obeâ— such maner of precepts and coÌ„maundementes 〈◊〉 what soâ—uer other attemptes proceeding yea though from the high order of aungels themselues but rather ought of necessity with all their strength to withstand rebell against the same Wherfore my reuerend Lorde I like an obedient childe vpon my bound duty of obedience fidelity which I owe to botâ— the parentes of this holy Apostolicke sea and partly for loue of vnity in the body of Christ ioyned with the sayd sea doe not obey but withstand and vtterly rebell agaynst these things in the said letter contained especially which vrge and tend to the foresayd wickednes so abhominable to the Lorde Iesus Christ so repugnant to the holines of the holy Apostolick sea so coÌ„trary to the vnity of the catholick â—aith Neither for this cause can your discretioÌ„ determine any extremity vnto me because al my doing and gaynsaying in this matter is no resistaunce nor rebellion but a childly obedience to the diuine precept and honour due both to Father and Mother Briefly therefore repeating my wordes I say that this holy Apostolicke sea cannot do any thing but to edification and nothing at all to destruction For this is the fulnes of power to be able to do all thinges to edification But these which you call prouisions be not to edification but to manifest destruction The holy Apostolicke sea therfore cannot nor ought to attempt any such thing because that flesh and bloud which caÌ„not enter into the kingdome of God hath reuealed the same and not the Father of our Lord Iesus Christ which is in heauen Then followeth it in the story both of Mathaeus ParisieÌ„sis and of Florilegus in these words That when this Epistle came to the knowledge of the Pope he fuming fretâ—ing with anger and indignation answered with a fierce looke and proud minde sayng what olde doting franticke wretch is this so boldely rashly to iudge of my doinges By sweet S. Peter and Paule were it not but that vpon our own clemency and good nature we are restrayned we would hurle him down to such confusion that we would make him a fable a gasing stock an example and wonderment to all the world For is not the king of England our vassall and to say more our mansiple or page to vse the very wordes of mine author which may at our pleasure becke both hamper him and imprison him and put him to vtter shame This when the Pope in his great fury and rage had vttered amoÌ„gst his bâ—â—thren the Cardinals who were scarce able to appease the furious violence of the pope with milde moderatioÌ„ of words they sayd vnto him that it was not expedieÌ„t for theÌ„ to proceed agaynst that bishop in such rigâ—rous mâ—ner For sayd they to confesse the truth to your holynes it is but very truth that he affirmeth neither can we condemn him therfore He is a catholick man yea also a holy man more holy also religious theÌ„ we our selues a man of excellent wit and excellent life so as it is thought among all the Prelats he hath not his better nor yet his like This is not yet vnknowne both to the french English clergy vniuersally neither can our coÌ„tradictioÌ„ preuail against him The truth of this his epistle perhaps is knowne now to many shall stir vp many against vs for he hath the name to be a great Philosopher and singularly seene in all the tounges both Greeke Latine Hebrue zelous in iustice a reader of diuinity in the scholes â— preacher amongst the people a louer of Chastity a persecutor of Simony These words spake L. â—iles a Spanish Cardinall to the Pope and other mo moued by theyr coÌ„science to speak And this couÌ„sell they gaue to the Pope that he should dissemble and wincke at these thinges as one not seing or regarding them least otherwise perhaps some tumult might rise and spring thereof Especially seing this is manifest and known to all men that once must needes come a defection and parting from the Church of Rome Not long after this about the canicular dayes thys reuerend godly Robert bishop of Lincolne lying at his manor place in Bugden fell greuously sicke and therupon within few dayes departed In the time of his sickenes he called to him a certayne Frier of the preaching order named M. Iohn Giles a man expert cunning both in phisick Diuinity partly to receiue of him some coÌ„fort of his body and partly to confer with him in spirituall matters Thus vpoÌ„ a certeine day the said B. coÌ„ferring with the foresayd M. Iohn riciting to him the doings procedings of the Pope did greuously rebuke reprehend his fellow brethren the preaching Friers and the other order also of the Minorites That for so much as their order being plaÌ„ted in wilfull pouerty of the spirit to the inteÌ„t they should more frely carpe and reproue the vices of the mighty not to flatter or spare them but sharply to rebuke reprehend the same The said Friers contrary to theyr profession did not boldly enough cry out and inuey against the abuses of their superiors and men of power nor did vncouer nor detect their faults and wickednes And therfore sayd the Bishop I iudge them to be no better theÌ„ manifest hereticks And addeth moreouer demaunding of M. Iohn what is heresy and that he should geue him the true difinition therof wherat when the Frier did stay and pause not remembring the solemne difinition of that matter the Byshop therupon inferreth geuing this difinition in Latine by the true interpretation of the Greek word Heresis Graece electio Latine est sententia humano sensu electa Scripturae sacrae contraria palam docta pertinaciter defensa That is â—eresy is a sentence taken and chosen of mans owne brayne contrary to holy Scripture openly mayntained and stifly defended And this difinitioÌ„ geuen consequently he inferred sharpely reprehending the Prelates of the church but especially the Romaines which commit the charge of soules vnto their kinsfolks being both in age vnworthy and in learning vnsufficient To geue sayth he the charge of soules to a boy is a sentence of a prelate chosen and taken of mans own head onely for carnall and earthly respect also is
Antechrist alledgeth the sayinges and writinges of the Uniuersity of Paris also the writings of Guilielmus de sacto amore and of Militzius afore noted About the same time or shortly after an 1384. we read also of Ioannes of Mountziger Rector of the Uniuersity of Ulme who opēly in the scholes in his Oratiō propoūded that the body of Christ was not God and therfore not to be worshipped as God with that kinde of worship called Latria as the Sophister termeth it meaning thereby the Sacrament not to be adored which afterward he also defended by writing affirming also that Christ in his resurrection tooke to him agayne all his bloud which in hys passion he had shed Meaning thereby to inferre that the bloud of Christ which in many places is worshipped neither can be called the bloud of Christ neither ought to be worshipped But by and by he was resisted and withstood by the Monks and friers who by this kinde of Idolatry were greatly enriched till at length the Senate councell of the city was fayne to take vp the matter betwene them Nilus was Archbishop of Thessalonica liued much about this time He wrote a long worke agaynst the Latins that is agaynst such as tooke part and held with the Church of Rome His first book being written in Greeke was after translated into latin lately now into english in this our time In the first chap. of his book he layeth all the blame and fault of the dissention schisme betwene the East and the West Church vpon the Pope He affirmed that the Pope onely would commaund what him listed were it neuer so contrary to all the olde auncient canōs That he would heare and folow no mans aduise that he would not permit any free coūcels to be assēbled c. And that therfore it was not possible that the cōtrouersies betwene the Greeke Church and Latine Church should be decided and determined In the second chap. of his book he purposedly maketh a very learned disputation For first he declareth that he no whit at all by Gods commaūdement but onely by humain law hath any dignity more thē hath other bishops which dignity the Councels the fathers the Emperors haue graunted vnto him Neither did they graūt the same for any other consideration more or greater ordinaunce then for that the same City then had the Impery of all the whole world and not at all for that that Peter euer was there or not there Secondarily he declareth that the same premacy or prerogatiue is not such and so great as he and his Sicophāts do vsurpe vnto thēselues Also he refuteth the chiefest propositions of the Papistes one after an other He declareth that the Pope hath no dominion more thē other Patriarches haue and that he himselfe may erre as well as other mortall men and that he is subiect both to lawes councels as well as other Bishops That it belonged not to him but to the Emperor to call generall councels that in Ecclesiasticall causes he could establish and ordeine no more then all other Bishops might And lastly that he getteth no more by Peters succession then that he is a Byshop as all other Bishops after the Apostles be c. I can not among other folowing here the occasion of this matter offered leaue out the memory of Iacobus Misnensis who also wrote of the comming of Antechrist In y◠same he maketh mentiō of a certayn learned man whose name was Militzius which Militzius sayth he was a famous and worthy preacher in Parga He liued about the yere 1366. long before Husse and before Wickliffe also In the same his writings he declareth how y◠same good man Militzius was by the holy spirit of God incited and vehemently moued to search out of the holy Scriptures the maner and comming of Antechrist and found that now in his time he was all ready come And the same Iacobus sayth that the sayd Militzius was constrayned by the spirite of God to go vp to Rome there publickely to preach And that afterward before the Inquisitour he affirmed the same That the same mighty and great Antechrist the which the Scriptures made mention of was already comen He affirmed also that the Church by the negligence of the Pastors should become desolate and that iniquitye should abound that is by reason of Mammon master of iniquitie Also he sayde that there were in the Church of Christ idols which shoulde destroy Ierusalem and make the tēple desolate but were cloked by hypocrisy Further that there be many whych deny Christ for that they keepe silence neither do they heare Christ whome all the world should know and cōfesse his verity before men which also wittingly do detaine the verity and iustice of God There is also a certaine Bull of Pope Gregory 11. to the Archbishop of Praga wherin he is commanded to excommunicate and persecute Militzius and his auditours The same Bull declareth that he was once a Chanon of Praga but afterward he renounced his Canonship began to preache who also for that he so manifestly preached of Antichrist to be already come was of Iohn Archbishop of Praga put in prison declaring what hys errour was To wit howe he had his company or cōgregation to whō he preached and that amongst the same were certain conuerted harlots which had forsaken their euill life and did liue godly and well whych harlots he accustomed in hys sermons to preferre before all the blessed virgins that neuer offended He taught also openly that in the Pope cardinals Bishops prelates priests other religious men was no truth neither that they taught the way of truth but that onely he such as held with him taught the true way of saluation His Postill in some places is yet to be sene They alledge vnto him certaine other inconuenient articles which notwtstanding I thinke the aduersaries to depraue him with all haue slanderously inuented against hym He had as appeared by the foresaid Bull very many of euery state and condition as wel rich as pore that cleaued vnto him About the yeare of our Lord. 1371. liued Henricus de Iota whom Gerson doth much commend and also his companiō Henricus de Hassia an excellent learned and famous man An Epistle of this Henricus de Hassia which he wrote to the Bishoppe of Normacia Iacobus Cartsiensis inserted in his booke De erroribus Christianorum In the same Epistle the author doth greatly accuse the spirituall men of euery order yea and the most holyest of all other the Pope himselfe of many and great vices He sayd that the Ecclesiasticall gouernors in the primitiue Church were compared to the sunne shining in the day time and the politicall gouernors to the Moone shyning in the night But the spirituall men he said that now are do neuer shine in the day time nor yet in the night time but rather with theyr darcknes do obscure both the day
sitting together with the Archbishops other Bishops Before whome the foresayd Iohn Wickliffe according to the maner stode before theÌ„ to know what shold be laid vnto him To whome first spake the Lord Percy bidding him to sit downe saying that he had many things to answer to and therfore had need of some softer seat But the bishop of London cast eftsoones into a fumish chase with those words sayd he should not sit there Neither was it sayd he according to law or reason that he which was cited there to appeare to answere before his ordinary should sit downe during the time of his aunswere but shold staÌ„d Upon these words a fire began to heat kindle betweene them In so much that they began to rate and to reuile one the other that the whole multitude therewith disquieted began to be set on a hurrey Then the Duke taking the Lord Percies part wyth hasty wordes began also to take vp the bishop To whom the Bishops again nothing inferiour in reprochful checks and rebukes did render require not onely to him as good as he brought but also did so far excell him in this rayling arte of scolding that to vse the words of mine author Erubuit Dux quòd non potuit praeualere litigio i. that the Duke blushed and was ashamed because he could not ouerpasse the Bishop in brawling and rayling and therefore fell to playn threatning manasing that bishop that he would bring down the pride not onely of him but also of all the prelacie of Englande And speaking moreouer vnto him Thou sayd he bearest thy self so brag vpon thy parentes which shall not be able to helpe thee They shall haue enough to do to helpe themselues For his parentes were the Earle and countesse of Deuonshire To whom the byshop again aunswered that to be bold to tell truth his confidence was not in his parentes nor in any man els but onely in God in whoÌ„ he trusted Then the Duke softly whispering in the care of him next by him sayd that he woulde rather plucke out the Bishop by the heyre of his head out of the Church then he would take this at his hand This was not spoke so secretly but that the Londiners ouerheard him Wherupon being set in a rage they cryed out saying that they would not suffer theyr bishop so coÌ„temptuously to be abused But rather they woulde loose their liues then that he should so be drawen out by the heyre Thus that councell being broken with scolding and brawling for that day was dissolued before 9. of the cloke And the Duke with the Lord Percy went to the Parliament Where the same day before dinner a bill was put vp in the name of the king by the Lord Thomas Wostock and Lord Henry Percy that the Cittie of London shoulde no more be gouerned by a Mayor but by a Captayne as in times before And that the Marshall of England shold haue al the adoe in taking the Arestes within the said Citty as in other citties beside with other petitions moe tending to the like derogation of the liberties of London which bill being read standeth vp Iohn Philpot Burgesse then for the citâ—y saying to theÌ„ which read the bill that that was neuer seene so before adding moreouer that the Mayor woulde neuer suffer any such things or other arest to be brought into the citty with mo such wordes of like stoutnes The next day following the Londiners assembled theÌ„selues in a councell to consider among them vpon the Bill for chaunging the Mayor and about the office of the Marshall also concerning the iniuries done the day before to theyr Bishop In which meane time they being busy in long consultation of this matter sodenly and vnawares entred in the place two certaine Lordes whether to come to spy or for what other cause the author leaueth it vncertayne the one called Lord Fizwalter the other Lord Guy Brian At the first comming in of theÌ„ the vulgare sort was ready forthwith to flee vppon them as spies had not they made theyr protestation with an othe declaring that their comming in was for no harme toward them And so were compelled by the citizens to sweare to the city their truth and fidelity contrary to the which othe if they shoulde rebell contented to forfeit whatsoeuer goods and possessions they had within the citie This done theÌ„ began the Lord Fizwalter in this wise to perswade and exhort the Citizens first declaring how he was bound and obliged to them and to theyr Citty not for the othe onely now newly receiued but of old and ancient good will from his great graundfathers tyme. Beside other diuers dueties for the which he was chiefly bound to be one of their principall fautors for so muche as what so euer tended to their damage and detriment redounded also no lesse vnto his owne for which cause he coulde not otherwise chuse but that as he did vnderstand to be attempted against the publike profite and liberties of the Cittye he must needs communicate the same to them who vnlesse they with speedy circumspection do occurre and preuent perils that may and are like to ensue it would turne in the end to theyr no small incoÌ„moditie And as there were many other thinges whiche required their vigilant care and diligeÌ„ce so one thing therr was which he could in no wise but admonish them of which was this necessary to be coÌ„sidered of them all how the Lord Marshall Henry Percy in his place within himselfe had one in ward and custody whether with the knowledge or without the knowledge of them he coulde not tell this he coulde tell that the sayd Lord Marshall was not alowed any suche ward or prison in his house within the liberties of the Citty Which thing if it be not seeke to in time the example therof being suffered would in fine breede to such a preiudice vnto their customes and liberties as they shoulde not hereafter when they would reforme the iniurie thereof These words of the Lord Fizwalter were not so soone spoken but they were as soone taken of the rash Citizens who in al hasty fury running to their armour weapons went incontinently to the house of the Lord Percy where breaking vp the gates by violence they tooke out the prisoner burned the stockes wherein he sate in the midst of London Then was the Lord Percy sought for whome sayth the story they woulde doubtlesse haue slayne if they might haue fouÌ„d him With their bils and iauelins al corners and priuy chambers were searched beds hangings torne a sunder But the Lord Percy as God would was then with the Duke whome one Iohn Yper the same day with great instance had desired to dinner The Londiners not finding him at home and supposing that he was wyth the Duke at Sauoy in all hasty heat turned their power thither running as fast as they could to the Dukes house Where also
the sayd Iohn Wickliffe to be apprehended and cast in prison And that the king and the nobles of England should be admonished by them not to geue any credite to the saide Iohn Wickliffe or to his doctrine in any wise c. ¶ Beside this Bill or Bull of the Pope sent vnto the Archbyshop of CaÌ„terbury and to the Byshop of London bearyng the date 11. Kalend. Iuni. and the 7. yeare of the raigne of the Pope I finde moreouer in the sayd story two other letters of the Pope concernyng the same matter but differyng in forme sent vnto the same Byshops and all hearyng the same date both of the day yeare and moneth of the raigne of the sayd Pope Gregory Whereby it is be supposed that the Pope either was very exquisite and solicitous aboue the matter to haue Wickliffe to be appreheÌ„ded which wrote three diuers letters to one person and all in one day about one businesse or els that he did suspect the bearers thereof the scruple wherof I leaue to the iudgement of the Reader Furthermore beside these letters writteÌ„ to the Uniuersitie and to the Byshops he directeth also an other Epistle bearyng the same date vnto kyng Edward as one of my stories sayth but as an other sayth to the kyng Richard whiche soundeth more neare to the truth forasmuch as in the 7. yeare of Pope Gregory the xi which was the yeare of our Lord. 1â—78 Kyng Edward was not aliue The copy of his letters to the kyng here followeth The copy of the Epistle sent by the Byshop of Rome to Richard kyng of England to persecute Iohn Wickliffe VNto his welbeloued sonne in Christ Richard the most noble kyng of England health c. The kyngdome of England which the most highest hath put vnder your power and gouernaunce beyng so famous and renowmed in valiancy and strength so aboundaunt and flowyng in all kynde of wealth and riches but much more glorious resplendent and shynyng through the brightnesse and clearenesse of all godlynesse and fayth hath accustomed alwayes to bryng forth men endued with the true knowledge and vnderstandyng of the holy Scriptures graue in yeares feruent in deuotion and defenders of the Catholicke fayth The which haue onely directed and instructed their own people through their holesome doctrine and preceptes into the true path of Gods commaundementes but also as we haue heard by the report and information of many credible persons to our great grief hart sorow that Iohn Wickliffe Parson of Lutterworth in the Dioces of Lincolne professor of diuinitie I would to God he were no author of heresie to be fallen into such a detestable and abhominable madnes that he hath propounded and set forth diuers and sundry conclusions full of errours and coÌ„teinyng most manifest heresie the which do tende vtterly to subuert and ouerthrow the state of the whole Churche Of the whiche some of them albeit vnder coloured phrase and speache seeme to smell and sauour of peruerse opinions and the foolishe doctrine of condemned memory of Marsilius of Padua and Iohn of Ganduno whose bookes were by Pope Iohn the 22. our predecessour a man of most happy memorye reproued and condemned c. ¶ Hetherto gentle reader thou hast heard how Wickliffe was accused by the Byshop Now you shall also heare the Popes mighty reasons and argumentes by the which he did confute him to the kyng It followeth Therefore for so much as our Reuerend brethren the Archbishop of Canterbury and the Byshop of London haue receiued a speciall commaundement from vs by our authoritie to apprehend and committe the forenamed Iohn Wickliffe vnto prison and to transporte his confession vnto vs If they shall seeme in the prosecution of this their businesse to locke your fauour or helpe we require and most earnestly desire your maiestie euen as your most noble predecessors haue alwayes bene most earnest louers of the Catholicke fayth whose case or quarell in this matter is chiefly handled that you woulde vouchsafe euen for the reuerence of God and the fayth aforesayd and also of the Apostolicke seat and and of our person that you will with your helpe and fauour assist the sayd archbishop and all other that shall goe about to execute the sayd busines Wherby besides the prayse of men you shall obtayne a heauenly rewarde and great fauour and good will at our hand and of the sea aforesaid Dated at Rome at S. Mary the greater the 11. Kal. of Iune in the 7. yeare of our Byshoprick an 1378. The Articles included in the popes letters whiche he sent to the Bishoppes and to the king against Wickliffe were these as in order do follow The conclusions of Iohn Wickliffe exhibited in the conuocation of certayne Bishops at Lambeth ALl the whole race of mankinde here on earth besides Christ hath no power simply to ordayne that Peter and all his ofspring should politickely rule ouer the world for euer 2. God cannot geue to any man for him and hys heyres anye ciuill dominion for euer 3. All writinges inuented by men as touching perpetuall heritage are impossible 4. Euery man being in grace iustifiyng hath not onely right vnto the thing but also for his time hath right in deede aboue all the good thinges of God 5. A man cannot onely ministratoriously geue any temporal or continuall gift eyther as well to his naturall sonne as to his sonne by imitation 6 If God be the temporall Lordes may lawfully and meritoriously take away the riches from the Church when they do offend habitualiter 7. We know that Christes Vicar cannot neyther is able by hys Bulles neyther by his owne will and consent neither by the consent for his colledge eyther make able or disable any man 8. A man cannot be excommunicated to his hurt or vndoyng except he be first and principally excommunicate by himselfe 9. No man ought but in Gods cause alone to excommunicate suspend or forbid or otherwise to proceede to reuenge by anye ecclesiasticall censure 10. A curse or excommunication doth not simply binde but in case it be pronounced and geuen out agaynst the aduersarye of Gods law 11. There is no power geuen by any example eyther by Christ or by his Apostle to excommunicate any subiect specially for the denying of any temporalties but rather contrariwise 12. The disciples of Christ haue no power to exact by anye ciuill authoritie temporalties by censures 13. It is not possible by the absolute power of God that if the Pope or any other Christian doe pretend by any meanes to bynd or to lose that thereby he doth so bynde and loose 14. We ought to beleue that the Vicar of Christ doth at suche tymes onely bynde and loose when as he worketh conformably by the law and ordinaunce of Christ. 15. This ought vniuersally to be beleued that euery priest righly and duely ordered according vnto the law of grace hath power according to his vocation whereby he may minister the sacramentes and
reforme theyr liues Whereby it appeareth that if euery of the fiue and forty Articles conteyneth in it wholly the thing that is false and vntruth the same is either playnelye or darckly condemned in the holye Scriptures Secondly it followeth by the sentence and minde of this holy man that if the condemation of the fiue and forty Articles be profitable the same is founde in the holy scriptures And where as agayne Saynt Augustine writeth vnto Saynt â—ierome in his â—ight Epistle and the ninth Distinction I sayth he haue learned to attribute this honor and reuerence vnto those writers onely which are called Canonicall that I dare affirme none of them to haue erred in theyr workes or writinges As for all other writers I doe so read them that although they abound wyth ueuer so much holynesse or excell in doctrine I do not by and by thinke it true because they themselues do so iudge but if they can by other Canonicall Authors or probable reasons perswade or proue that they doe not degresse froÌ„ the trueth Also the sayd Augustine in his booke De vnico Baptismo Lib. 2. sayeth thus Who doeth not knowe or vnderstande that the holy canonicall scripture to be contayned in hys owne bondes and limittes and the same to be preferred before all other letters and decrees of Bishops c. And a litle after he hath the like saying as for the letters of other Bishops which haue bene written or be written after the Canon being confirmed they may lawfully be reprehended and reproued both by the word of them that be more skilfull in that matter and also by the auncient authority of other Bishops or by the prudeÌ„ce and wisedome of such as be better learned or more expert or els by generall couÌ„sels if it so chaunce that they in any poynt haue erred and gone a stray from the sincere truth By these sayings of S. Austen and other like c. The Vniuersity of Prage hath concluded and determined that they will not receiue the condemnation of the fiue and forty Articles made by the Doctors in their councel house as iust and true except they which condemned them will proue theyr condemnation by the holy Scriptures and probable reasons vpoÌ„ euery of the fiue and forty Articles Wherefore for the dew examination of the foresayd coÌ„demnation whether it be effectuall or no we will at thys present take in hand the fouretenth Article of the number of the fiue and forty which Article is this They which leaue of preaching and hearing of yâ— word of God for feare of excommudication of men are alreadye excommunicate and in the day of iudgement shal be counted the betrayers of Christ. This Article conteineth first that all priests omitting the preaching of the word of God for feare of the excommunication of men they are already excommunicate Secondly it conteineth that all such as doe omitte the hearing of the word of God for feare of excommunicatioÌ„ are already excommunicated Thirdlye that both these sortes of men in the daye of iudgement shal be counted traitors of Christ. As concerning the first poynt it is presupposed that the preaching of the word of God is commaunded vnto the Apostles and theyr followers as it appeareth in Mathew the tenth where it is sayd Iesus sent his xii Disciples commaunding them and saying goe and preach that the kingdome of heauen is at hand Also in the last of Mathew and the tenth of Luke Whereupon Peter the Apostle of Christ acknowledging this precept and commaundement for himselfe and for the other Apostles and successors in the 10. of the Actes sayth thus he commaunded vs to preach and to testifye that it is he which is ordayned of God the iudge both of the quicke and the dead This commaundement also the other Apostles did acknowledge specially the chosen vessell pronouncing vnder a great threatning in the first Corinthians 9. chap. Wo be vnto me if I do not preach the Gospell And Pope Nicholas considering that great threatning in 43. Distinction sayeth the dispensation and distribution of the heauenly seade is commaunded and enioyned vnto vs. Woe be vnto vs if we doe not sow it abroode or if we hold our peace Whiche thing when as the vessell of election did feare and cry out vpon how much more ought all other inferiours to feare and dread the same To the same purpose doth S. Gregory write in his pastorall in the distinction Sit rector It is also euident by many other doctours and holy men as by S. Augustine Hierome Isidore Bernard whose words it were here to long to rehearse As touching the second poynt that the hearing of the word and law of God is commaunded vnto the people it is euident both by the olde and new law for it is sayd in the 28. of the Prouerbes he that turneth away his eare will not heare the law of God his prayer shall be cursed And our Sauior rebuking the Scribes and Pharesyes concludeth thus in the 8. of S. Iohn saying he that is of God heareth Gods word But forsomuch as you are not of God therfore you heare not his word Thirdly it is to be noted that excommunication is a seperation from the Communion the 11. Question 3. Nihil cap Canonica And 27. question first Viduas 34. Question 3. Cum sacerdos And this excommunication is double that is to say either secret or manifest The secret excommunication is whereby a man is seperated from the misticall body of Christ and so from God through sinne according vnto the 59. Psalme Your iniquities haue made seperation betwene your God and you And with this excommunicatioÌ„ doth the Apostle excommunicate euery man which doth not loue the Lorde Iesu Christ. Saying in the first Corinth and the last Chapter If any man do not loue the Lord Iesu Christ let him be accursed The manifest and apert excommunication may be deuided into a manifest excommunication by God Whereof it is spoken Math. 25. go ye curied c. And often times els in the lawe of God Also into a manifest excommunication by men whereby the Prelate doth either iustly or vniustly cast out any man from the participation of the Communion of the Church Whereof this shall suffise at this present Then as touching the first part of the article it is thus argued c. Whosoeuer forsaketh or leaueth the commaundemeÌ„ts of God vndone they are excommunicate of God But the Priestes which leaue of the preaching of the word of God for feare of the vniust excommunication of men do leaue the coÌ„maundement of God vndone Ergo those Priests which do leaue of preaching of the word of God are excommunicated of God The first part of this Article is true The maior appereth by the Psalme Cursed be they which doe decline and swarue from thy preceptes The Minor is euident by the first proposition which proueth that the preaching of the word of God is the
vnto conscience doth edefy vnto eternall damnation As it is said as touching the restitutioÌ„ of the spoyled goods Chap. Literas porro But to omit the hearing of the word of God for feare of excommunicatioÌ„ of men is a thing which is done against conscience Therefore to omit the hearing of the worde of God for excoÌ„munication doth edefy vnto eternal damnatioÌ„ And therfore coÌ„sequeÌ„tly ought not to be done for feare of any excommunication Wherfore a woman being iudged vnto a man whom she knoweth to be within the degrees of coÌ„sanguinity which Gods law hath prohibited ought not to obey that iudgement least that she offend against God but meekly patiently to sustain the excommunication as it appereth in the chapter before alledged So likewise all true christians ought rather then to offend agaynst God meekly to suffer the excoÌ„munication of men theÌ„ to omit the hearing of the word of God To this purpose also serueth that which is spoken in the 11. quest 3. He that feareth the omnipoteÌ„t God will not presume by any meanes to do any thing contrary vnto the gospell or apostles either contrary vnto the Prophetes or the institutions of yâ— holy fathers By these premises the 2. part o. this article is manifest that all such as do omit the hearing of the word of God for feare of excommunication of men they are already excommunicated And forsomuch as all christians being of lawfull age not repenting at the end shal be counted in a maner as traitors of Christ in the day of iudgement because that they were vnfaythfull seruauntes of Christ. Therefore they which through feare omit the preaching hearing the word of God for the excommunication of men shall be counted as trayers of Christ and shall render account therof vnto the Lord whereupon Chrisostome touching both those sorts in the 41 Homely shewing how the Lord woulde haue some to be teachers and other some to be disciples sayth thus For vnto those which he would haue to be teachers he speaketh thus by his Prophet Esay Ye priestes speak in the harts of the people for if the priestes do not manifest all the truth vnto the people they shall reÌ„der accouÌ„t therof at the day of iudgemeÌ„t And likewise if the people do not learne the truth they shal also geue an account at the day of iudgemeÌ„t It is also made more euideÌ„t by him vpoÌ„ the tenth of Mathew Do not feare them which kill the body least that through the feare of death you do not frely speak that which you haue heard neither boldly preach that vnto all meÌ„ which you alone haue heard in your eares So that hereby alone it is euideÌ„t that not onely he is a betrayer of the truth which transgressing the truth doth openly speak lyes in the stead of truth But he also which doth not freely pronounce or doth not freely defend the truth which he ought boldly to defeÌ„d is also a traytor vnto the truth For like as the Priest is a debter to preach the truth which he hath heard of the Lord eueÌ„ so the lay man is bound to defend the truth which he hath heard of the minister approued by the scriptures which if he do not then is he a traytor vnto the truth For stedfast beliefe with the hart preuayleth vnto righteousnes the confession which is made with the mouth helpeth vnto saluation Thus much writeth Chrisostome Who together with the people meekely bearing the excommunication of the Bishops freely preached truth and the people heard him and so by hys word and his workes he freely taught the truth least he should be a Traytor vnto the truth consequently be counted as a Traytour vnto our Lord Iesu Christ in the day of iudgement And thus the third part of the Article aforesayde is manifest ¶ The defension of the xv Article of Iohn Wickliffe by Iohn Husse IT is lawfull for any Deacon or Priest to preach the worde of God without the authority of the Apostolicke Sea or of his Catholickes Fir I vnderstand here by the authority of the Apostolicke Sea properly his speciall consent authorising And likewise I vnderstand by authority of the Bishop a speciall consent of the Bishop authorising the sayde Deacon or Priest to preach Now as touching the truth of this Article I thus argue like as after matrimony once complete the man and wife may lawfully without any speciall liceÌ„ce of the Pope or Bishop procreate carnall children So likewise Deacons or Priestes by the motion of God through the Gospell of Iesu Christ may lawfully without any speciall licence either of the Pope or Bishoppe generate spirituall children Ergo this Article is true and the antecedent is thus proued For as it is an acceptable worke vnto God for man and wife without the speciall licence of the Pope or Bishop to generate carnall children so it is acceptable vnto him that Deacons or Priests by the motion of God through the Gospel of Iesu Christ should lawfully generate spirituall children without the speciall licence of the Pope or of any other Byshop Ergo the assumptio is true But if any man wil deny this similitude let him shew the diuersitye Yea seing it is worse not to receiue or to choake the seed of Gods word then the carnall seed So contrarywise is it better to receiue and sow abroad that seed of the word of God whereby children might be raysed vp vnto God then to receiue or geue such seede whereby carnall children may be gotten Whereupon our Sauiour in the 10. of Mathew sayth thus whosoeuer doth not receiue you neither heareth your wordes wype of the duste from your feete verelye I say vnto you that in the daye of iudgement it shal be more better vnto the Lande of Sodome and Gomer then to that City Also a Deacon or Priest being sturred by the spirite of Iesus Christ may preache the word of God without the speciall licence of the Pope or Bishop Ergo it is lawful for him so to do The consequent is thus manifest for so much as the spirite of God mooâ—ing the Deacon or Priest vnto the preaching of the Gospell is of greater force then anye prohibition of Pope or Bishop inuented by man Ergo according vnto the rule of the Apostles they ought infallibly to be obedieÌ„t vnto the spirit of Christ which doth so moue them therunto and rather to obey God then man Actes 5. Also by like reason as Heldad and Medad vpon whom the spirit of God did rest did lawfully prophecy without requiring any licence at Moyses handes as it is written Numery 11. by the same reason may the meeek minister of Christ vpon whom the spirite of God doth rest without the requiring any licence either of the Pope or Bishoppe may lawfully preache the worde of God vnto the people And would to God in this behalfe all Prelats had the spirite of Moyses for it is sayd Numeri 11. That when as
knowledge mee guiltie so as I knew no errour in theÌ„ of which I should be guilty therfore the Byshop sate in dome in mine abseÌ„ce and deemed me an heriticke a schismaticke and a teacher of errours and denounced me accursed that I come not to correction of the Church And therefore for this vnrightfull iugement I appeale to the kinges Iustices for many other causes One cause is for the kynges Court in such matter is aboue the Byshops court For after that the Byshop has accursed he may no feare by his law but theÌ„ mote he sech succour of the kinges law and by a writ of Significauit put a man in prison The second cause is for in cause of heresie there liggeth iudgement of death that dome may not be geuen without the kinges Iustices For the Byshop will say Nobis non licet interficere quenquam That is It is not lawfull for vs to kill anye man as they sayden to Pilate when Christ should be deemed And for I thinke that no Iustice wil geue sodenly vntrue dome as the Byshop did and therfore openly I appeale to hem and send my conclusioÌ„s to the Knightes of the Parliament to be shewed to the Lordes and to be taken to the Iustices to be wel auiset or that they geuen dome The thirde cause is for it was a false dome for no man is an hereticke but he that maisterfully defends his error or heresie and stifly maintaines it And mine auÌ„swere has ben alway coÌ„ditional as the people openly knows for euer I say yet say alway will that if they caâ—nen shew me by Gods law that I haue erret I wil gladly ben ameÌ„det and reuoke mine errours and so I am no hereticke ne neuer more in Gods grace will ben en no wise The fourth cause is For the Bishops lawe that they deme men by is full of errours and heresies contrary to the truth of Christes law of the Gospell For there as Christs law biddes vs loue our enemies the Popes law geues vs leaue to hate them to sley them and grauntes men pardon to werren againe heatheÌ„ men and sley hem And there as Christes lawe teache vs to be mercifull the Bishops lawe teaches to be wretchfull For death is the greatest wretch that meÌ„ mowen done on him that guilty is There as Christes law teaches vs to blessen him that diseazen vs and to pray for him the popes law teacheth to curse them and in theyr great sentence that they vsen they presume to damne hem to hell that they cursen And this is a foule heresy of blaspheme there as Christes law byddes vs be patient the Popes law iustifies two swords that wherwith he smiteth the sheepe of the Church And he has made Lordes and Kings to sweare to defend him and his Church There as Christes law forbiddeth vs lecheâ—y the popes law iustifies the abhominable whoredome of coÌ„mon women and the Bishops in some place haue a great tribute or rent of whoredome There as Christes lawe byddes to minister spirituall thynges freely to the people the Pope with his law selles for mony after the quaÌ„tity of the gift as pardons orders blessing and Sacraments prayers benefices preaching to the people as it is knowne amongest them There as Christes law teaches peace the Pope wyth his law assoyles meÌ„ for mony to gader the people priests and other to fight for his cause There as Christes law forbids swearing The popes law iustifieth swearing and compels men therto Wheras Christes law teacheth his Priests to be poore the Pope with his law iustifies and mayntaynes Priests to be Lordes And yet the 5 cause is for the Popes law that byshops demen men by is the same vnrightfull law that Christ was demet by of the Byshops with the Scribes and with the Pharises For right as at that time they gauen more credens to the 2. false witnesses that witnessed agaynst Christ then they deden to al the people that witnesseden to his true preaching and his miracles so the Bishops of the Popes law geuen more leuen by their law to two hereticks Apostats or two comen wymen that woulden witnesseden agaynes a man in the cause of heresy than to thousands of people that were trew and good And for the Pope is thys Antechrist and his law contrary to Christ his lawe fully I forsake this law and so I reed all Christen menne For thus by an other poynt of this law they mighten coÌ„quere much of this world For whan they can by this law preseÌ„t a man an hereticke his goods shulen be forfet from him froÌ„ his heyres and so might they lightly haue 2. or 3. false witnesses to recorde an heresye agayne what true man so hem liked Herefore me thinkes that whatsoeuer that I am a christen man I may lawfull appeale froÌ„ a false dome of the law to be righteouslye demet by the trouth of Gods law And if this appeale will not serue I appeale opeÌ„ly to my Lord Iesu Christ that shall deme all the world for he I wot well will not spare for no man to deeme a trouth And therfore I pray GOD almighty with Dauid in the Sauter booke Deus iudicium tuum regi da iustitiam tuam filio regis Iudicare populum tuum in iustitia pauperes tuos in iudicio That is O God geue they iudgement to the king and thy iustice to the kings sonne to iudge thy people in iustice and thy poore ones in iudgement c. ¶ A letter sent to the Nobles and Burgesies of the Parliament by M. William Swinderby IEsu that art both God and man help thy people that louen thy law and make knowne through thy grace thy teachinge to all christen men Deare sirs so as we seen by many tokens that this world drawes to an end all that euer haue bene forth brought of Adams kinde into this world shuleÌ„ come togeder at domesday riche and poore ichone to geue accompt and receiue after hys deedes ioy or paynen for euermore Therfore make we our werks good ye while that God of mercy abides and be yee stable and true to God and ye shulen see hys helpe about you Constantes estore videbitis auxilium Domini super vos This land is full of Ghostly cowardes in Ghostly battayle few dare stand But Christ the comforter of all that falleth to that his hart barst for our loue agaynst the fiend the doughty Duke comforteth vs thus Estote fortes in bello c. Be ye strong in battell he sayes and fight ye with the olde adder State in fide viriliter agite c. Wake ye pray ye stond ye in beleue do ye manly and be ye comfortet and let all your thinges be done with charity For Saynt Paule bidds thus in his Epistle that saw the preuetyes of God in heauen Euigilate iusti c. Awake ye that bene righteous men bee yee stable
But touching the temporal gouernment of the City of Rome it is fallen alreadye and so that the other also for the multitude of her spiritual fornicatiōs shal fall The Emperours of this city gaue themselues to Idolatry and would haue that mē should honour them as Gods put al those to death that refused such idolatry by the cruelty of their torments al infidels gate the vpper hand Hereupon by the image of Nabuchodonosor the empire of the Romaines is likened to yron which beateth together and hath the mastery of all mortals And in the visiō of Daniel wherein he saw the foure windes of heauen to fight in the mayne sea and fower great beastes comming out of the sea The kingdom of the Romaynes is lykened to the fourth terrible and maruelous beast the which had great yron teeth eating destroying and treading the rest vnder his feete this beast had ten horues as Danyell sayth he shall speake words agaynst the most highest and shall teare with his teeth the Saynts of the most highest and he shall thinke that he may be able to chaunge times and lawes and they shall be delyuered into hys power vntill a tyme tymes and halfe a time In the Apocalips Saine Iohn sawe a beast comming out of the sea hauyng 7. heads and 10. hornes and power was geuen to hym to make monthes 42. So long time endured the Empire of the Romaynes that is to say from the beginning of Iulius Cesar which was the first Emperor of the Romains vnto the ende of Fridericus whych was the last Emperour of the Romaines Under this empire Christ suffred other Martirs also suffred for his name sake And here is fallen Rome as Babylon which is all one accordyng to the maner of speakyng in the Apocalips as touchynge the temporal and corporal power of gouerning And thus shall she fall also touchynge the spirituall power of gouerning for the multitude of the iniquities and spirituall fornication and merchaundise that are committed by her in the Church The feete of the image which Nabuchodonezor saw dyd betoken the Empire of Rome part of them were of yron and part of clay earth The part that was of yron fell and the power therof vanished away because the power therof was at an end after certaine monthes That part of clay and earth yet endureth but it shal vanish away by the testimony of the Prophets whereupon saint Iohn in the Apocalips After that he sawe the part made of yron rising out of the sea to which eche people tribe and tong submitted themselues And he saw an other beast cōmyng out of the earth which had two hornes like to the hornes of a Lambe and he spake like a Dragon and he vanquyshed the first beast in his sight This beast as seemeth me doth betoken the claye and earthē part of the feete of the image because hee came out of the earth For the by terrene helpe he is made the high chief priest of the Romaines in the church of Christ so from alow he ascended on hygh But Christ from heauen descended because that he which was God author of euery creature became man and he that was Lord of Lords was made in the shape of a seruant And although that in the heauens the company of angels minister vnto him he himselfe ministred or serued in earth that he might teache vs humilitie by which a man ascendeth into heauen euen as by pride a man goeth downe into the bottomlesse pyt This beast hath two hornes most like a Lambe because that he chalengeth to himselfe both the priestlye kingly power aboue al other here in earth The Lambe that is Chryst which is a king for euer vpō the kingly seat of Dauid he is a Priest for euer after the order of Melchisedech but hys kingdome is not of this world but the kingdome of thys beast is of this world because those that be vnder him fyght for him And as Iesus is Christ two maner of waies because that Christus is as much to say as Vnctus He verelye was annoynted king annointed priest so this beast saieth that he is chiefe king priest Wherefore doth he call himselfe Christ because that Chryst knowing that afore sayd Many shal come in my name saying I am Chryst and shall decyue many And thus because that he is both king priest he chalengeth to himselfe the double sworde that is the corporall sword and the spirituall sworde The corporal sword is in his right hand and the spiritual sword is in his right eye by the testimony of Zachary But hee speaketh subtilly like a Dragon because that by the testymony of Christ he shal deceiue many as the Apoc. witnesseth He did great wonders that also he might make more fire to come from heauen into the earth in the sight of mē that he might deceiue those that dwel vpon the earth because of the wonders that are permitted hym to do in the sight of the beast hee ouercame the first beast which ascended out of the sea For that beast challenged vnto himself authoritie of gouernment of that whole worlde He hath put to death tormented those that resist his commaundements and would be honored as a God vpon the earth The byshop of Rome sayth that that whole world ought to be in subiectiō vnto him those that be disobediēt vnto his commaundements he putteth in prison and to death if he can If he cannot he excommunicateth them and commaundeth them to be cast into the deuils dūgeon But hee that hath no power ouer y◠body much lesse hath he power ouer the soule And truely his excommunicatiō nor the excommunication of any priest vnder him shall at that time little hurt him that is excommunicat so that the person of him that is excommunicate be not first excommunicat of God through sinne And thus it seemeth a trouth vnto me that God thus turneth their blessinges into cursinges because they geue not due glory vnto his name So when that they vniusty excommunicate curse he turneth their cursings into blessings Also the bishop of Rome doth make me to worshyp him as God because that the special sacrifice that God doth require of vs is to be obedient vnto him in keping of hys commaundements But now the Popes commaundemēts be commaunded to be kept and be kept in very deede but the commaundements of Christ are contemned and reiected Thus sitteth the Byshop of Rome in the Temple of God shewing himselfe as God and extolleth himselfe aboue al that which is called God or worshipped as God But in his fall he shal be reuealed because that euery kingdome deuided in it self shal be made desolate He teaching a truthe is the head of the Churche but the Prophet teaching a lye is the tayle of the Dragon Hee seducyng the worlde shal be acknowledged to be the veritie of the doctrine of Christ
name for to encrease my beliefe and to helpe my vnbeliefe And for because to the praysing of Gods name I desire aboue all things to be a faithfull meÌ„ber of holy church I make this protestaâ—oÌ„ before you all foure that are now here present couering that all men women that now be absent knew the same that is what thing so euer before this time I haue sayde or done or what thing here I shall doe or say at any time hereafter I beleeue that all the olde law and the new law geuen and ordeined by the couÌ„sell of the three persons of the Trinity were geuen and written to the saluatioÌ„ of mankind And I beleue that these lawes are sufficient for mans saluation And I beleue euery article of these lawes to the intent that these articles ordeined and commaunded of these 3 persons of the most blessed trinity are to be beleued And therfore to yâ— rule the ordinaunce of these Gods lawes meekely gladly and wilfully I submit me with all mine hart that whosoeuer can or wll by authority of gods lawe or by open reason tell me that I haue erred or nowe erre or any time hereafter shall erre in any article of beliefe from which inconuenience God keepe me for hys goodnesse I submit me to be reconciled and to be buxum obedient vnto those lawes of God and to euery article of theÌ„ For by authority specially of these lawes I will thorow the grace of God be vntied charitably vnto these lawes Yea sir ouer this I beleeue admit all the senteÌ„ces authorities and reasoÌ„s of the saynts doctors according vnto holy scripture and declaring it truely I submit me wilfully and meekely to be euer obedient after my cunning and power to all these saynts and Doctors as they are obedient in worke and in word to God to his law and further not to my knowledge not for any earthly power dignitye or state thorow the helpe of God But sir I pray you tell me if after your bidding I shal lay my hand vpon the booke to what entent to sweare thereby And the Archby sayd to me yea wherefore els And I said to him Syr a book is nothing els but a thing coupled together of diuers creatures and to swere by any creature both Gods law and mans law is agaynst it But Syr this thing I say here to you before these your clerkes with my foresayd protestation that how where when and to whom men are bouÌ„d to sweare or to obey in any wise after Gods law and saints and true Doctours according vnto Gods law I will thorow Gods grace be euer ready thereto with all my cunning and power But I pray you sir for the charitye of God that ye will before that I sweare as I haue here rehearsed to you tell me how or whereto that I shal submit me and shew me wherof that ye will correct me and what is the ordinaunce that ye will thus oblige me to fulfill ¶ And the Archbishop sayd vnto me I will shortly that now thou sweare here to me that thou shalt forsake al the opinions which the sect of Lollordes holde and is slaundered with so that after this time neither priuilye nor apertly thou hold any opinion which I shal after thou hast sworne rehearse to thee here Nor thou shalt fauor no maÌ„ nor woman young nor olde that holdeth any these foresayd opinions but after thy knowledge and power thou shalt force thee to wtstaÌ„d al such distroublers of holy church in euery dioces that thou commest in and them that wyll not leaue their false and damnable opinioÌ„s thou shalt put them vp publishing them and theyr names and make theÌ„ knowne to the bishop of the dioces that they are in or to that bishops ministers And ouer this I will that thou preach no more vnto the time that I know by good witnesse true that thy conuersation be such that thy hart and thy mouth accord truely in one contrarying all the seud learning that thou hast taught here before ☞ And I hearing these wordes thought in my hart that this was an vnlefull asking and demed my selfe cursed of God if I consented hereto I thought how Susan sayd Anguish is to me on euery side And in that I stoode still and spake not the Archbishop sayd to me Aunswere one wise or other And I sayd Syr if I consented to you thus as ye haue here before rehersed to me I should becom an appealer or euery bishops espy somoner of al EnglaÌ„d For and I should thus put vp and publish the names of men and women I should herein deceiue full many persons Yea sir as it is likely by the dome of my conscience I should herein be cause of the death both of men and womeÌ„ yea both bodely and ghostly For many men women that stand now in the way of saluation if I should for the learning and reading of theyr beleue publish them therfore vp to Bishops or to their vnpiteous ministers I know some deale by experience that they should be so distroubled diseased with persecution or otherwise that many of theÌ„ I thinke would rather chuse to forsake the way of truth theÌ„ to be trauailed scorned slauÌ„dered or punished as bishops and their ministers now vse for to constrayne men women to consent to them But I finde in no place in holy scripture that this office that ye would now enfeaffe me with accordeth to any Priest of Christes sect nor to any other christen man And therefore to do this were to me a full noyous bond to bee bouÌ„deÌ„ with ouer greuous charge For I suppose that if I thus did many men and women would yea Syr might iustly vnto my confusion say to me that I were a traytor to God and to them since as I thinke in mine hart many men women trust so mikle in this case that I would not for sauing of my life doe thus to them For if I thus should do full many men women would as they might full truely say that I had falsly and cowardly forsaken the truth and slaundered shamefully the word of God For if I consented to you to do here after your will for bonchefe or mischief that may befall to me in this life I deme in my coÌ„science that I were worthy herefore to be cursed of god and also of all his Saynts fro which inconuenience keep me and all christeÌ„ people almighty God now and euer for his holy name And then the Archbishop sayd vnto me Oh thine hart is ful hard indurate as was the hart of Pharao and the deuill hath ouercomen thee and peruerted thee he hath so blinded thee in all thy wittes that thou hast no grace to know the trueth nor the measure of mercye that I haue proferred to thee Therfore as I perceiue now by the foolish auÌ„swere thou hast no wil to leaue thine old errors But
wil not be vnpunished of God For to yâ— poynt of truth that these meÌ„ shewed out sometime they will not now stretch forth their lines But by example each one of them as theyr words and their works shew busy them through their fayning for to sclaunder and to pursue Christ in his members rather theÌ„ they will be pursued ¶ And the Archbishop sayd to me These men the whiche thou speakest of now were fooles and heretickes wheÌ„ they were counted wise men of thee and other such losels But now they are wise men though thou and such other deme them vnwise Neuerthelesse I wist neuer none that right sayd that any while were enuenimed with your contagiousnes that is contaminated and spotted doctrine ☞ And I sayd to the Archbishop Syr I thinke well that these meÌ„ such other are now wise as to this world But as theyr words sounded sometime and their works shewed outwardly it was like to moue me that they had earnest of the wisedome of God that they should haue deserued miâ—le grace of God to haue saued their owne soules many other mens if they had continued faythfully in wilfull pouerty in other simple vertuous liuing and specially if they had with these foresaid vertues continued in their busie fruitful sowing of Gods word as to many meÌ„s knowledge they occupyed them a season in all their wits ful busily to know the pleasaunt will of God trauelling all their members full busily for to do thereafter purely and chiefly to the praysing of the most holy name of god and for grace of edification and saluation of Christen people But woe worth false couetise and euill counsell and tyranny by which they and many men and womeÌ„ are led blindly into an euill end ¶ Then the Archbishop sayde to me Thou and such other Losels of thy sect would shaue your heardes full neare for to haue a benefice For by Iesu I know none more couetous shrewes then ye are wheÌ„ that ye haue a benefice For loe I gaue to Iohn Puruay a benefice but a mile out of this Castle and I heard more complaints about his couetousnes for tithes and other misdoinges then I did of all men that were aduaunced within my dioces ☞ And I sayde to the Archbishop Sir Puruay is neither with you now for the benefice that ye gaue him nor he holdeth faythfully with the learning that he taught and writ before time and thus he sheweth himselfe neither to be hot nor colde and therfore he and his felowes may sore droad that if they turne not hastily to the way that they haue forsaken peradueÌ„ture they be put out of the number of Christes chosen people ¶ And the Archbishop sayde Though Puruay be now a false harlot I quite me to him But come he more for suche cause before me or we part I shall know with whom he holdeth But I say to thee which are these holy men and wise of whom thou hast taken thine information ☞ And I sayd Syr Maister Iohn Wickliffe was holden of full many men the greatest clearke that they knew then liuing and therwith he was named a passing ruely man an innocent in his liuing and herefore great men communed oft with him and they loued so his learning that they writt it busily inforced them to rule themselues thereafter Therfore sir this foresayd learning of M. Iohn Wickliffe is yet holden of full many men and women the most agreable learning vnto the liuing and teaching of Christ of his Apostles and most opeÌ„ly shewing declaring how the church of Christ hath bene and yet should be ruled and gouerned Therfore so many men and women couet thys learning and purpose through Gods grace to coÌ„forme their liuing like to this learning of Wickliff M. Iohn Aston taught writ accordingly and full busily where and when and to whom that he might and he vsed it himselfe right perfectly vnto his liues end And also Philip of RaÌ„pington while he was a CanoÌ„ of Lecester Nicholas Hereford Dauy Gotray of Pakring Monke of Byland and a Maister of Diuinitye and Iohn Puruay and many other which were holden right wise men prudent taught and writ busily this foresayd learning coÌ„formed them thereto And with all these men I was oft right homely communed with them long time and oft and so before al other men I those willingly to be informed of them and by theÌ„ and specially of wickliffe himselfe as of the most vertuous and godly wise man that I heard of or knew And therfore of him specially and of these men I tooke the learning that I haue taught and purpose to liue thereafter if God wil to my liues end For though some of those meÌ„ be contrary to the learning that they taught before I wote well that their learning was true which they taught and therefore with the helpe of God I purpose to hold and to vse that learnyng which I heard of them while they fate on Moyses chayre specially while that they sat on yâ— chayre of Christ. But after that workes that they now do I will not doe with Gods helpe For they feyne and hide contrary that trueth which before they taught out playnely and truly For as I know well when some of those men haue bene blamed for their slaunderous doyng they graunt not that they haue taught a misse or erred before time but that they weâ—e constrayned by payne to leaue to tell out the soth thus they chuse now rather to blaspheme God then to suffer a while here persecution bodely for sothfastnesse that Christ shedde out his hart bloud for ¶ And the Archbishop sayd That learning that thou callest truth and sothfastnes is open slaunder to holy church as it is proued of holy Church For albeit that Wickleffe your author was a great clerke and though that many meÌ„ held him a perfect liuer yet his doctrine is not approued of holy church but many sentences of his learning are damned as they well worthy are But as touching Philip of Rampington that was first Chanon and after Abbor of Leicester which is now Bishop of Lincolne I tell thee that the day is commeÌ„ for which he fast the euen For neither he holdeth nowe nor will holde the learning that hee taught when he was a Canon of Leicester For no byshop of this land pursueth nowe more sharpely them that holde thy way then he doth ☞ And I sayd Sir full many men and women wondereth vpoÌ„ him and speaketh him mikle shame and holdeth him for a cursed enemy of the truth ¶ And the Archbish. sayd to me Wherfore taryest thou me thus here with suche fables wilt thou shortly as I haue sayd to thee submit thee to me or no ☞ And I sayd Sir I tell you at one word I dare not for the dread of God submit me to you after the tenour sentence tharye haue aboue rehearsed to me And
and all them that are of thy sect for all priests of holy church all images that moue men to deuotion thou such other go about to destroy Losel were iâ— a faire thing to come into the church and see therin none Image ☞ And I sayd sir they that come to yâ— church for to praye deuoutly to the lord God may in their inward wittes be the more feruent that al their outwarde wits be closed froÌ„ al outward seing hearing and froÌ„ all disturbance lettings And since Christ blessed theÌ„ that saw him not bodely and haue beleued faithfully in him it suffiseth then to al meÌ„ through hearing and knowing of gods word and to do thereafter for to beleue in God though they see neuer images made with mans hand after any person of yâ— Trinitie or of any other saint ¶ And the Archb. said to me with a feruent spirit I say to thee Iosell that it is right wel done to make and to haue an image of the Trinitie Yea what saist thou is it not a stirring thing to behold such an image ☞ And I said Sir ye said right now that in the old lawe or Christ toke maÌ„kind no likenes of any person of the Trinity was shewed to men wherefore sir ye said it was not theÌ„ leful to haue images but nowe ye saye since Christ is becomen maÌ„ it is leful to make to haue an image of the Trinitie also of other saints But sir this thing would I learne of you since the father of heauen yea euery persoÌ„ of the Trinitie was without beginning God almightye many holy prophets that were deadly meÌ„ were martired violeÌ„tly in the old law and also many men women theÌ„ died Confessors Why was it not then as leful necessary as nowe to haue made an Image of the father of heauen and to haue made and had other images of Martirs prophets and holy Confessors to haue ben Kalenders to aduise men and moue theÌ„ to deuotion as ye say that images now do ¶ And the Archb. sayd The sinagogue of the Iewes had not authoritie to approue those thinges as the Church of Christ hath now ☞ And I sayd Sir S. Gregory was a great man in the new lawe of great dignity and as the coÌ„mon law witnesseth he commended greatly a Bishop in that he forbad vtterly the Images made with maÌ„s hand should be worshipped ¶ And the Archb. sayd Ungracious Iosell thou sauourest no more truth then an hound Since at the roode at the North-dore at LondoÌ„ at our Lady at Walsingam many other diuers places in EnglaÌ„d are many great praysable miracles done should not the images of such holy saynts and places at the reuerence of God our lady other saintes be more worshipped then other places and images wher no miracles are done ☞ And I said Sir there is no such vertue in any imagery that any images should herefore be worshipped wher fore I am certaine that there is no miracle done of god in any place in earth because that any images made with mans haÌ„d should be worshipped And herfore sir as I preached openly at Shrewsbury other places I say now here before you That no body should trust that there were anye vertue in imagery made with mans hand and therfore no body should vow to theÌ„ nor secke them nor kneele to theÌ„ nor bow to them nor pray to them nor offer any thing to them nor kisse them nor ensence theÌ„ For lo the most worthy of such images the brasen Serpent by Moises made at Gods bidding the good K. Ezechie destroied worthely thankfully al because it was ensenced Therfore sir if men take good heede to the writing and to the learning of S. Augustine of S. Gregory and of Saint Iohn Chrisostome and of other Saints and doctors howe they spake write of miracles that shal be done now in the last ende of the world It is to dreyd that for the vnfaythfulnesse of men women the Fiende hath great power for to work many of the miracles that nowe are done in such places For both men and women delight now more for to heare and know miracles then they do know Gods worde or to heare it effectuously Wherefore to the great coÌ„fusion of all them that thus do Christ sayth The generation of adulterers requireth tokens miracles and wonders Neuertheles as diuers saints say now when the faith of god is published in Christendome the word of God suffyseth to mans saluation without such miracles and thus also the worde of God suffiseth to all faythfull men women without any such images But good sir since the father of heauen that is God in his godhead is the most vnknowen thing that may be and the most wonderful spirit hauing in it no shape or likenesse and members of anye deadlye creature in what likenes or what image may God the father be shewed or painted ¶ And the Archb. said as holy church hath suffered the Images of the Trinitie al other images to be paynted shewed it sufficeth to them that are meÌ„bers of holye church But since thou art a rotten member cut away from holye church thou fauorest not the ordinaunce therof But since the day passeth leaue we this matter ANd then he sayd to me What sayest thou to the third point that is â—â—â—â—â—fied against thee preaching opeÌ„ly in Shreusbury that pilgrimage is not lefull and ouer this thou saidest that those men and women that go on pilgrimages to Canterbury to Beuerley to Karlington to Walsingam and to any such other places are accursed and made foolish spending their goods in waste ☞ And I said Sir by this certification I am accused to you that I should teach that no pilgrimage is lefull But I said neuer thus For I know that there be true pilgrimages and lefull and full pleasant to God and therfore sir howsoeuer mine enimies haue certified you of me I told at Shrewsbury of two maner of pilgrimages ¶ And the Archbishop said to me whom callest thou true pilgrimes ☞ And I said Sir with my protestation I call them true pilgrimes traueling toward yâ— blisse of heauen which in the state degree or order that God calleth them to do busie them faithfullie for to occupie all their wits bodelie and ghostlie to knowe truelie and to keepe faithfullie the biddings of God hating and fleeing all the seauen deadlie sins and euerie branch of them Ruling them vertuouslie as it is said before with all their wits doing discretlie wilfully and gladly all the workes of mercy bodelie and ghostly after their cunning and power abling them to the gifts of the holy ghost disposing them to receiue them in their soules and to hold therein the right blessings of Christ Busieng them to knowe and to keepe the seauen principall vertues and so then they shall obteine heere through grace for
be noted at written by Nicholas Clemangis oâ— a certayne spirite which ruled the Popish Councelles hys worde are these The same pope called a CouÌ„cell at Rome about foure yeares before at the earnest sute of diuers men And a mas of the holy Ghost being sayd at the entraunce into the sayd Councell according to the accustomed maner the Councell being set and the sayde Iohn sitting highest in a chayre prepared for him for that purpose Behold a ougly dread full Owle or as the common prouerbe is the euill signe of some mischaunce of death to followe comming out of the backe halfe of him flew to and fro with her euill fauoured voyce and standing vpon the middle beame of the church cast her staring eyes vpon the Pope sitting the whole coÌ„pany began to maruell to see the night Crowe whiche is wont to abide no light how she should in the midday come in the face of such a multitude iudged not without cause that it was an illfauored token For beholde sayde they whispering one in on others eare the spirite appereth in the shape of an Owle And as the stoode beholding one an other and aduising the pope scarcely could keep their couÌ„tenaunce from laughter Iohn himselfe vppon whom the Owle stedfastly looked blushing at the matter beganne to sweate and to fret and fume with himselfe and not finding by what other meanes he might salue the matter being so confused dissoluing the Councell rose vp and departed After that there followed an other session In the whiche the Owle again after the maner aforesayd although as I beleue not called was present looking sâ—edfastly vpon the bishop whom he beholding to become agayne was more ashamed then he was before and iustly saying he could no longer abide the sight of her commauÌ„ded that she should be driuen away with battes and shottinges but she being aâ—rayde neither with their noyse neither of any thing els would not away vntill that with the strokes of the sticks which were throwne at her she fell downe dead before theÌ„ all This I learned of a faythfull frend who at the same time came to Rome the which thing I scarsely crediting for the rarenes of the matter he affirmed by his othe that it was most certayn true adding moreouer that all there present were much offeÌ„ded did greatly deride that CouÌ„cell called for such a purpose and by little and litle the CouÌ„cel was dissolued nothing done ther as he saith Although it hath not bene alwayes seene that such spirituall Doues haue bene present with Popes and their Councels gouerned theÌ„ yet their euill doctrine declareth no lesse Read gentle reader the booke of Clemangis and thou shalt not thinke thy labor euill bestowed For he hath both learnedly truely freely and godly bewayled the filthines of Antichrist and his ministers their wickednes impiety and cruelty and the miserable state and face of the Church c. And thus much for Pope Iohn ¶ The Councell of Constance HEre by the way is to be noted and vnderstand that during all this time of Pope Iohn there were 3. Popes raigning together neither was yet the the schisme ceased which so long time had continued the space as I sayde of 29. yeares By the reason wherof a generall Councel was ordeined holden at Constance in the same yeare an 1414. being called by Sigismund the Emperor and Pope Iohn the 23. for the pacifiyng of the foresayd schisme which was then betweene three Popes striuing for the Popedome The first whereof was Iohn whom the Italians set vp The second was Gregory whom the Frenchmen set vp The third was Benedict whom the Spaniardes placed In this schismaticall ambitious conflict euery one defended his Pope to the great disturbans of christian nations This councell endured foure yeares long wherin all their matters were decided most by foure natioÌ„s to say the English Germaine French Italian nation Out of which â—oure nations were apoynted chosen foure Presidentes to iudge and determine the matters of the Councell The names of which Presidentes were these Iohn the Patriarke of Antioche for Fraunce Anthony Archbishop of Rigen for Italy Nicholas Archbishoppe of Genesuensis for Germany and Nicholas Bishop of Bathe for England by whom many great and profitable things to the glory of God and publike profit might haue bene concluded if the rotten flesh of the churchmen could haue bidden the salt of the Gospell and if they had loued the truth but as Gregogorius Nazienzenus writeth there lightly come few generall Councels but they end more with disturbance then tranquility So it happened in this councell for wheras Iohn the 13. in the first Session exhorteth them by these wordes taken out of the 8. of Zachary Viritatem diligite that is to say Lone the truth further monishing them and specially the Deuines euery man to do his endeuour for the vnitye of the Church and to speake their minde freely but howe soone this his exhortation was forgotteÌ„ it appeared shortly after by the despising of the Prophetes and persecuting of Christ in his meÌ„bers as by the grace of Christ shall appeare hereafter in the processe of this story First this Iohn did resigne his Papacy the Emperor geuing him thankes kissed his feet Afterward the sayd Iohn repenting him that he had so done sought meanes to flee whereunto Fredericke Duke of Austrich did assist him for he chaunging his garments fled by night with a small coÌ„pany And when he was now come vnto Schaffe house to goe into Italy the Emperour pursuing tooke him and proclaymed Fredericke traytour for that cause tooke away certayne Cittyes from him At the last the matter was appeased vnder this coÌ„dition that Fredericke should require grace of the Emperour and resigne all his possessions vnto him WherupoÌ„ the Emperor receiued him againe into fauor restored him to his dukedome This pope being thus deposed was committed vnto the County Pallatine and by him caried to the Castle of Manheime where he was kept prisoner by the space of 3. yeares Afterward he was agayne by Pope Martine admitted to the number of Cardinals This Pope Iohn was deposed by the decree of yâ— couÌ„cell more then 40. most greuous and haynous crimes being obiected and proued agaynst him as that he had hyred Marcilus Permensis a Phâ—sition to poyson Alexander his predecessour Further that he was an heretick a simoniake a lyer an hipocrite a murderer an inchauÌ„ter a dice-player an adulterer and a sodomite finally what crime is it that he was not infected withall And now to returne vnto the councell first we wil declare the order of their Sessions with things therin concluded in generall then we will Christ willing adioyne the speciall tractation of such matters as perteyne to the story of the Bohemians and Iohn Hus and Hierome of Prage who in the same vngodlye councell were condemned and burned This councell therfore of Constance which was
vniuersitie of Prage should be restored againe and reformed and that they which had bene the disturbers thereof should be really punished That the principall heretickes and doctors of that secte should be sente vp to the sea Apostolique namely Ionnes Iessenetz Iacobellus de Misna Symon de Tysna Symon de Rochinzano Christiannus de Brachatitz Ioannes Cardinalis Zdenko de loben The prouost of Alhalowes Zaislaus de Suiertitz and Michael de Czisko That all secular men which communicated vnder both kinds should abiure that heresie and sweare to stoppe the same heereafter That they which were ordeined Priestes by the suffragane of the Archbishop of Prage taken by the Lord Zenko should not be dispensed with but sent vp to the Sea Apostolicke That the treatises of Iohn Wickliffe translated into the Bohemian tongue by Iohn Husse and Iacobellus should be brought to the Ordinary That the treatises of Iohn Husse condemned in the Councell should also be brought to the Ordinarie That all the tractations of Iacobellus De vtraque specie de Antichristo wherein he ralleth the Pope Antichrist Et de remanentia panis post consecrationem should likewise be brought and burned That all songs and balates made to the preiudice of the Councell and of the Catholike persons of both states should be forbid to be soong in Cities townes and villages vnder great and extreame punishment That none should preach the word without the licence of the Ordinarie or of the parson of that place That Ordinaries and Prelates hauing iurisdiction should not be stopped in their iurisdiction by the secular power vnder paine of excommunication That all and singular parsons shall be commaunded to obedience vnder paine of excōmunication and that whosoeuer knoweth any person to fauour any Wicleuistes or their doctrine or that keepeth company with suspect persons he shall present the same to his Diocesans or his officials That the confederacie of the seculars made betweene themselues or any of the spiritualtie to the preiudice of the foresaid Councell and of the Apostolicke sea Church of Rome in the fauour of Iohn Hus Hierome of Prage and other in the said Councell cōdemned shal be dissolued That the rites and ceremonies of Christian Religion touching Gods seruice Images and worshipping of reliques shall be obserued and transgressours of the same be punished That all and singular either spirituall or secular that shall preach teach holde or maintaine the opinions and Articles of Iohn Wickliffe Iohn Hus and Hierome in this Councell condemned and conuict of the same shall be holden for heretickes and falling in relapse shall bee burned That all secular persons being monished and charged by the Ordinaries shall be bound to geue their aide and furtherance vnto them touching the premisses The Bohemians notwithstanding these cruell Articles contemning the vaine deuises of these Prelates and fathers of the Councell ceased not to proceede in their league and purpose begon ioyning themselues more strongly together In this meane time it hapned that during this Councell of Constance after the deposing of Pope Iohn and spoiling of his goodes which came to 75. thousand poūds of golde and siluer as is reported in the story of Sainct Albans Pope Martin vpon the day of S. Martin was elected Concerning whose election great preparation was made before of the Councell so that beside the Cardinals fiue other Bishops of euery nation should enter into the conclaue who there together should be kept wyth thin diet till they had founded a Pope At last when they were together they agreed vpon this man and not tarieng for opening of the dore like mad men for hast brast open an hole in the wall crieng out habemus papam Martinum we haue a Martine Pope The Emperour hearing thereof with the like hast came apace and falling downe kissed the new Popes feete Then went they all to the Church together and sang Te Deum The next day following this Martine was made priest which before was but a Cardinall Deacon and the next day after was consecrate Bishop and sang his first masse whereat was present 140. mitted Bishops After thys the next morow the new holy Pope ordeined a generall procession where a certaine Clarke was appointed to stand with flaxe and fire who setting the flaxe on fire thus said Ecce pater sancte sic transit gloria mundi i. behold holye father thus vadeth the transitorie glory of this worlde Which done the same day the holy father was brought vp vnto an high scaffold saith the story I will not say to an high mountaine where was offered to him all the glory of the world c. there to be crowned for a triple Kyng This done the same day after dinner the new crowned Pope was with great triumph brought through y◠middest of the Citie of Constance where all the Bishops and Abbots followed with their miters The Popes horsse was all trapt with red skarlet downe to the ground The Cardinals horses were all in white silke the Emperour on the right side and prince Electour on the left playeng both the Popes footemen went on foote leading the Popes horse by the bridle As this Pageant thus with the great gyant proceeded and came to the market place there the Iewes according to the maner offered to him their lawe and ceremonies Which the Pope receiuing cast behind him saieng Recedant vetera noua sunt omnia i. Let olde thinges passe all things be made new c. Ex hist. S. Alb. ex paralip Vrsperg This was an 1417. Thus the Pope being now cōfirmed in his kingdome first beginneth to write his letters to the Bohemians wherin partly he moueth them to Catholicke obedience partly he dissembleth with them faining that if it were not for the Emperours request he woulde enter processe against them Thirdly and finally he threatneth to attempt the vttermost against them and with all force to inuade them as well with the Apostolicall as also with the secular arme if they did still persist as they begōn Albeit these new threates of the new Bishop did nothing moue the constant harts of the Bohemians whome the inward zeale of Christes word had before inflamed Although it had bene to be wished such bloudshead and warres not to haue followed yet to say the truth how could these Rabines greatly blame them heerein whome their bloudy tirannie had before prouoked so iniustly if nowe with their glosing letters they could not so easely appease them againe Wherfore these foresaid Bohemians partly for the loue of Iohn Hus and Hierome their countreymen partly for the hatred of their malignant Papistry assembling together first agreed to celebrate a solemne memoriall of the death of Iohn Husse and Hierome decreeing the same to be holden celebrate yearely And afterward by meanes of their frends they obteined certaine Churches of the King wherin they might freely preach and minister the Sacraments vnto the congregation This
but according to their owne wil and disposition They doe greatly esteeme and regard this which was spoken vnto Peter Tu vocaberis Cephas i. Thou shalt be called Cephas by the which worde they make hym the head of the Church Also I will geue thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth c. I haue prayed for thee Peter that thy Faith would not faile And againe feede my sheepe Last thy net into the depe Be not afrayd for from theÌ„ceforth thou shalt be a fisher of men Also that Christ commaunded Peter as the Prince of the Apostles to pay tolle for them bothe and that Peter drew the net vnto the land full of great fishes that onely Peter drew his sword for the defence of Christ. Al which places these meÌ„ do greatly extol altogether neglecting the expositions of the fathers the which if as reason were they would consider they shuld manifestly perceine by the authorities aforesayde that the Pope is not aboue them when they are gathered together in Councell but when they are separate and deuided But these things being passed ouer for somuch as answere shall appeare by that which heereafter shall followe we will now declare what was reasoned of by the learned men vppon thys question But first wee woulde haue it known the all men which are of any name or estimation do agree that the Pope is subiect to the Councell and for the proofe therof they repeat in a maner al those things which were before spoken of the church for they suppose all that which is spoken of the Churche to serue for the generall Councell And first of all they alledge this saying of the Gospel Dic Ecclesiae tell it vnto the Church In the whych place it is conuenient to vnderstand that Christ spake vnto Peter instructing him what he should doe as touching the correction of his brother He saith if thy brother offend or sinne against thee rebuke him betwene thee and him alone If hee geue care vnto thee thou hast wonne thy brother but if he doe not geue eare vnto thee take in thee one or two that in the mouth of two or thee witnesses all truth may stand if theÌ„ he wil not geue eare vnto thee Dic Ecclesiae tell it vnto the Church What shal we vnderstand by the church in that place shall we say that it is the multitude of the faithfull dispersed throughout the whole worlde My yoke is pleasaunt sayth the Lord my burden is light But howe is it light if Christ commaunde vs to doe that which is impossible to be done For howe coulde Peter speake vnto the Churche which was dispersed or to seeke out euery Christian scattered in euery Towne or Citie But the meaning of these words is farre otherwise and they must be otherwise interpreted for which cause it is necessary that we remember the double person which Peter represented as the person of the high byshop and a priuate man The sense and meaning of his words are euident and plaine inough of themselues that they neede no supplement or alteration We must first marke and see what thys worde Ecclesia signifieth the which we do find but only to be twise spoken of by Christ once in this place and againe when as he said vnto Peter Tu es Petrus super hanc Petram edificabo Ecclesiam meam That is Thou art Peter and vpon this rock wil I build my Church Wherfore the Church signifieth the connocation or congregation of the multitude Dic Ecclesiae tell it vnto the church That is to say tel it vnto the Congregation of the faithful the which forsomuch as they are not accustomed to come together but in a generall Councel this interpretation shall seeme very good Dic Ecclesiae tel it vnto the Church that is to say Dic generali Concilio tel it vnto the generall Councell In this case I would gladly heare if there be any man which doth thinke thâ—se words to be more properly expressed in any Prelate then in the councell when as they must put one man for the multitude whych if it be admitted in the scriptures we shall from hencefoorth finde no firme or stable thing therein But if any man doe maruaile at thys interpretation let him search the old wryters and he shall finde that thys is no newe or straunge interpretation but the interpretation of the holy fathers and olde Doctours whyche haue first geuen lyght vnto the Churche as Pope Gregorie witnesseth a man worthy of remembrance both for the holines of his life and his singular learning whose wordes are these wrytten in his Register vnto the bishop of Constantinople And wee sayde hee against whome so great an offence is committed through temeratious boldnesse do obserue and keepe that which the truth doth commaunde vs saying Si peccauerit in te frater that is If thy brother do offend against thee c. And afterward he addeth more if my rebukes and corrections be despysed it remaineth that I do seeke helpe of the church The which words doe manifestly declare the Church heere to be taken for the generall Councell Neither did Gregory say that he wold seeke helpe of the Church that is dispearsed abroad in euery place but of that which is gathered together that is to say the generall Councell for that whych is dispearsed abroad cannot be had except it be gathered together Also Pope Nicholas reproouing Lotharius the king for adultery sayd if thou doest not amend the same take heede that we tell it not vnto the holy Church In the which saying Pope Nicholas did not say that he wold go throughout the world to certifie euery one man by man but that hee would call the Church together that is to say the general councell and there would publish and declare the offence of Lotharius the he which had contemned the Popes commaundements shoulde feare the reuerence of the general councell I could recite an infinite nuÌ„ber of witnesses for that purpose the which all tende vnto one ende but this one testimony of the Councell of Constance shall suffice for them all wherein it is sayde that not onely the Pope in the correction of his brother is remitted vnto the Councell when as he can not correct him of hymselfe but also when as any thing is done as touchyng the correction of the Pope himselfe the matter ought to be referred to the councel Wherby it appeareth our interpretation to be most true which doth expound the Church to be in the generall Councell Hereupon the Actes of the Apostles the Congregations whych were then holden were called the Church Also in the councell of Nice and in other Councels wheÌ„ as any man shuld be excommunicated alwayes in a maner thys sentence was adioyned Hunc excommunicat Catholica Apostolica Ecclesia The Catholicke and Apostolicke Church doth excommunicate thys man And heereuppon that title is geuen
this was but a small matter and to be small intreatie because there was no danger in it And also it shuld seme iniurious not to tary for the Ambassadors of the Princes which were then at Mentz when as they were not absent for their owne priuate commoditie but about the affaires of the common wealth and the commodity of peace neither had he forgotten that at their departure they had desired that during their absence there should be nothing renued concerning the matters of Eugenius Then immediatly adioyning the third part of his Oration wherfore this delay was required he concluded that it was not required for the priuate commoditie of any one man but for a common wealth not to cause any trouble or vnquietnesse but for the better examination of the matter that all things might passe with peace and quietnes that the matter might be somuch the more firme and stable by how much it is ratified allowed by the consent of many And so he proceded to the last part of his argument requiring the fathers that they would consider and wey in their mindes the effect that would follow if they should graunt or deny thys request For sayth he if ye shall deny this small petition of the Princes they al wil be agreeued therewith and take this repulse in ill parte They will say they are contemned of you neither will they be obedient vnto you or receiue your decrees In vaine shall ye make lawes except the Princes do execute them and all your decrees shall be but vaine yet woulde I thinke this to be borne wtall if I did not feare greater matters to ensue What if they shuld ioyne themselues with Eugenius who not onely desireth to spoyle you of your liuings but also of your liues Alas what slaughter and murther doe the eyes of my minde behold and see Would God my opinion were but vain But if you do graunt and consent vnto their petitions they wil thincke themselues bounde vnto you they wil receiue and embrace your decrees and whatsoeuer you shal require of them shall be obtained They will forsake your aduersary they will speake euil of him and abhorre him but you they wil commend and praise you they will reuerēce vnto you they wil wholy submit themselues and then shall followe that most excellent fruit of reformation and tranquillity of the church And thus he required the matter to be respited on all partes At the last he sayde that except the Ambassadors of the Princes were heard he had a protestation wrytten which he would commaund to be read before them all When Panormitan had made an ende of his Oration Lodouicus the Prothonotary of Rome rose vp a man of such singular wit and memory that he was thought not to be inferior vnto any of the famous men afore time In so much that he had alwaies in memory whatsoeuer hee had heard or red and neuer forgate any thyng that he had sene This man first commending Panormitane sayde that he came but the day before from the haths that it semed vnto him a strange thing which was now brought in question wherin he desired to heare other mens minds and also to be heard of others and that those prelates which were at Mentz shuld be taried for to be present at the discussing of this matter in the name and behalfe of their Princes which prelates were men of great estimation and the Orators of most mighty Princes He allowed also the saying of Panormitane touching the voices of the inferiors that it seemeth not to be against the truth that only Bishops should haue a deciding or determing voice in Councels And all be it that some in thys disputation doe thinke that which is writtē in the 15. chapter of the Actes to be their force or defence notwythstanding he was nothing moued therewith nor tooke it to be of any effect albeit it was sayd It seemed good vnto the holy Ghost and to vs where as both the Apostles and the elders were gathered together whereby it appeared that the others had a deciding voice with the Apostles For he sayde that there was no argument to be gathered of the Acts of the Apostles whose examples were more to be meruailed at then to be folowed and that it doth not appeare there that the Apostles called the Elders of duety but that it is onely declared that they were there present whereupon nothing could be inferred And that it semed vnto him that the inferiours in the Councell of Basill were admitted to determine with the Bishops but of grace and fauour onely because the Bishops may communicate their authority vnto others He alledged for testimony the bishop of Cancen a man of great authority who woulde not suffer any incorporation or felowship of the meaner sort and therfore neither any inferiour neither himselfe which as yet was not made Byshop to haue any deciding voyce in the councel Wherefore for somuch as the matter was waighty which was nowe in hand and that the Byshops spake against it he required the Councell that they would of necessitie stay and tary for the Ambassadours of the Princes comming from Mentz His Oration was so much the more greeuous in that many were touched with his wordes and specially in that poynt that he said the apostles were not to be folowed for that al men did impugne as a blasphemy But here a man may meruel that a mā of such excellency alledged no more or better matter But in this poynt the memory of the man is to be pardoned which did not willingly speake in thys matter and desired nothing somuch as not to obtaine that which he intreated for After him many other spake theyr minds but al to this end that they might protract the time and deferre the conclusion of these matters THen Lodouicus the Cardinall Arelatensis a man of marueilous constancy borne for the gouernaunce of general councels gathering together the wordes of all the orators spake in this wise Most reuerend fathers this is no new or strange busines nor begon to day or yesterday For it is now many wekes ago since the conclusiōs were disputed vppon amongst the diuines sent vnto Mentz and to all other partes of the world After thys they were disputed vpon 6. daies continually and fully discussed and after that not without great delay approued by the deputies and as the truth seketh no corners so all things were done publikely and openly Neyther can any man pretend ignoraunce neither are the Prelates or Princes contemned For wee called all that were present at Basill and exhorted al y◠rest for to be present And for somuch as mention is made of the most noble King of Castell who is it that is ignoraunt that the kings Orators were there present The bishop of Burgen and Ebrun men of singulare learning and eloquence and you also Panormitane youre selfe which heere represent the person of the moste famous king of
Arragon were twise present your self in the chapter house and disputed twise most subtilly and twise declared your minde what you thought in that matter What do you desire any more Also out of the territory of that Duke of Millaine there was present the Archbish. of Millaine who albeit he be no Ambassador yet howe famous a Prelate he is you are not ignorant When he had spoken these words the Archbishop being somewhat mooued sayd vnto him My Lord Cardinal you supply the roume of a president no better then I doe the place of a Dukes Oratour and began to taunt him wyth many words But the Cardinall as he was a man moste pacient and woulde not be prouoked to anger by no meanes sayd this is it that I euen now desired For if the Archb. be an Ambassador then hath the Duke no cause to complaine which had his Oratour present at the discussing of those matters I passe ouer other Princes because they doe not complaine Notwythstanding the most Christian Kynge of Fraunce had there the Byshop of Lyons a graue and sober man his Ambassadour at the disputation As for other princes I see no cause why they shuld be taried for which knowing the councel to be congregate for such matters as pertaine vnto faith do not thinke it absurd that the doutfull matters of fayth shoulde be declared in the Councell Whereunto if they had bene willing to come they would haue bene present or this Why this matter should neede so much discussing as some will haue I doe not vnderstand For if I be wel remembred Panormitane and also Ludouicus haue oftentimes affirmed in this place euē the very same thing which the conclusions signifie And if any of them now will go about to gaynsay it it will happen vnto them as it did vnto Didimus To whom when as on a time hee repugned agaynst a certayne historye as vayne and friuolous hys own book was deliuered vnto him wherin the same was written So likewise these two men meaning Panormitane Ludouicus the Prothonotary Although they be excellently learned eloquent yet may they be confuted by their owne writinges Besides this there are Synodall Epistles and decrees of this Councell whiche are full of such cōclusions What is it then whereupon any difficultie can be raysed What is it that may be impugned Shal we now bring that againe in doubt whiche hath so often bene declared affirmed and decreed But say they the princes Ambassadours are absent whiche are byshops by whose presence the decrees should be of more authority Wel they are not onely absent which are gone to Mentz but almost an infinite number of others dispersed throughout the whol world whō if we should tary to looke for nothing at any tyme should be decreed They are al called vnto the councel they might haue come if they would To those that are present power is geuen and they ought to debate these matters If any man will say that they which are absent are about the affayres of the common wealth truely we sent them not thither but they went rather agaynst the will of the Councell then with the consent therof And admit that they had bene sent by the Councel yet were not our power so much restrayned but that we might reforme the Church for otherwise there should neuer any thing be done in the Councell for somuch as alwayes some are sent out by the Councell and some are alwayes to be looked and taryed for and therfore we must eyther do nothing at all or sende out no Prelates from the Councell Where as he sayd that Prelates and specially Bishops are cōtemned that is most far from the truth for they haue the chiefe and first places They speake first and geue their voices first of all vnto all thinges and if so be they do speake learnedly and truely all the inferiors without any gaynesaying did soone follow their mynde Neither peraduenture shall it be founde vntrue that there was neuer any Synode which dyd more amplifie the power authoritie of Byshops then this For what haue the Byshoppes bene in our dayes but onely shadowes Might they not well haue bene called shepheardes wtout the sheep What had they more thē their miter and their staffe when as they could determine nothing ouer their subiects Uerely in the primitiue Church the Byshops had the greatest power authoritie but now was it come to that poynt that they exceeded the cōmon sort of priestes onely in theyr habite and reuenewes But we haue restored them agayn to their old state we haue reduced the colation of benefices agayn vnto thē we haue restored vnto thē the confirmation of elections we haue brought agayn the causes of the subiectes to be heard into their handes haue made them bishops which were none before What cause is there then that the Byshops should say they are contemned of the Councel Or what iniurious thing haue we at anye time done vnto them But Parnormitan sayth that forsomuch as most bishops are on hys parte and few agaynst hym the conclusion is not to be determined by the multitude of the inferiours but let Panormitan remember himself that this is no new kinde of proceeding This order of proceeding the Councell ordeined from the beginning neither hath it bene chaunged at any tyme since And this order Panormitan in times past hath pleased you well enough when as the multitude did followe your minde But now because they do not followe your mynd they do displease you But the decrees of the Councels are not so mutable as the wils of mē Know ye moreouer that the very same bishops which doe consent with you in word and do not consent with you in minde neither spake the same secretly which they now do openly They do fear that which you told them at home in their country that except they would follow your minde they shoulde displease the king They feare the power of the Prince to be spoyled of theyr temporalties neither haue they free libertye to speak as is requisite in Councels Albeit if they were true Bishops true pastors of soules they woulde not doubt to put their liues in venture for their sheepe neither be afeard to shed their bloud for their mother the Church But at this present the more is the pittie it is to rare to finde a Prelate in this world whiche doth not preferre hys temporalities before hys spiritualties with the loue wherof they are so withdrawne that they study rather to please Princes then God and confesse God in corners but Princes they will opēly confesse Of whome the Lord speaketh in hys Gospell Euery one sayth he that confesseth me before men I will confesse him before my father which is in heauen And contrariwise the Lord will not confesse him before his father which is afeard to confesse the Lord before men Neither is it true which Panormitan sayth most bishops to be on
before did perturbe the reading of the concordaunces so would not the Fathers of the Councell now geue place to the reading of the protestatiō Which when Albiganensis did consider he cōmaunded the writing to be brought vnto him and as he began to speak sodenly Arelatensis rose vp with a great number of the fathers to depart which thing pleased the cardinall of Terraconia and Panormitan very well for that they hoped that they alone with theyr adherentes shoulde remayne in the Church They exhorted Arelatēsis to reuoke the conclusiō and to make another There was in that congregation in his place George the Prothonotarye of Bardaxina sitting somewhat beneath his vncle the Cardinall of Terraconia a man but yong of age but graue in wisedome and noble in humanity who as soone as he sawe the Cardinall Arelatensis rise he determined also to depart and when as his Uncle called him commaunding him to tary he sayd God forbid father that I should tary in your congregatiō or do any thing cōtrary to the othe which I haue takē By which words he declared his excellent vertue and nobility admonished our men which remained of those things which they had to do His voyce was the voyce of the holy ghost and words more necessary then could be thought For if he had not spoken that word the fathers of the Councell had peraduenture departed and gone theyr way and the other remaining in the church had made another cōclusiō which they would haue affirmed to haue ben of force because they would say the last conclusion was to be receiued But many being warned by the wordes of the Prothonatary and calling to remembraunce the like chaunce of other Councels before called backe agayne the multitude which were departing and cried vpon the Cardinall and the Patriark to sit downe agayne that they should not leaue the church voyd and quiet for theyr aduersaryes Whereupon sodenly all the whole multitude sate downe and the gates were shut agayne In the meane time Matheus Albiganensis a bishop read the protestation to none els but to himselfe alone for it could not be heard for noyse which being ended the Lombardes and the Cathelanes confirmed the protestation When the Cardinal of Terraconia sayd that he did agree to that dissension they maruelled at that saying And whē some smiled laughed at him what sayd he ye tooles do ye mocke me do not the Ambassadors of my king dissent from you What do you maruell then if I do say I cōsent vnto theyr dissention And with these wordes he and almost all the Arrgones Lombardes and Cathelanes departed all the other taryed still And albeit it was somewhat late for it was past ij at after noone Arelatensis seeing the congregation quiet commaunded the affayres of priuate persons to be read as the maner is which beynge ended he commaūded also the publicke affayres to be read willed the conclusions the forme of the decree to be red agayne There remayned in the congregation the Ambassadors of the Empyre and of Fraunce talking together of theyr affayres Notwtstanding the bishop of Turuō heard mention made of the cōclusions turning himselfe to the Bishop of Lubecke sayd lo the matters of fayth are now in hand again let vs go hēce I pray you that we be not an offence vnto others or that we be not sayd to dissent from the other Ambassadors To whom the Bishop of Lubecke aunswered tary father tary here are not the conclusions most true Why are you afrayd to be here for the truth these wordes were not heard of many for they spake them sottely betwene themselues Notwithstanding I heard it for I sitting at theyr feet did diligētly obserue what they said Arelatensis after all thinges were read which he thought necessary at the request of the deputyes concluded and so making an end dismissed the congregation Twise it is declared with how great difficulty Arelatēsis concluded forso much as neither the matter nor the forme could be cōcluded without dissension and the conclusions were miraculous and past all mens hope but were obteined by the industry of Arelatensis or rather by the speciall gift of the holy Ghost After this it was determined betwene the Lōbardes and Aragons to absteine frō the deputations for a certaine time whiche they did not long obserue notwithstanding the deputations were holdē very quietly for a certein space neither was there any thing done worthy of remembraūce vntill the 15. day of May during whiche time all meanes possible were sought to set a concorde betwene the fathers but it would not be Then Nicolas Amici promoter of the faith was called into the congregation briefly rehearsed those things which were done the dayes before and declared how that Arelatensis might poynt a Session Wherefore forsomuch as delay in matters of fayth was daungerous he required that a sessiō should be appoynted against the morow after requiring the Cardinall for his dignities sake in that he was called the principall of the church and the other bishops that as they had promised in theyr consecration they would not now shrinke from the church in these wayghty affayres and suffer the faith to be oppressed but the other inferiors he required vpon theyr othe which they had taken to shew themselues faythfull and constant herein Then againe there fell a great contention vpō these wordes for Arelatensis as he was required did appoynt a Session and exhorted all men to be there present in theyr Robes The Bishop of Lubecke rising vp made a protestation in his owne name and also in the name of his protector that he would not consent that there shoulde be any Session if it shoulde in any part derogate from the agreement had at Mentz Georgius Miles also his felow Ambassadour consented to this protestation When as the protector of the Councel appoynted by the Emperour vnderstood himselfe for to be named by the bishop of Lubecke he maruelled a while what the matter shoulde be But being certified by an enterpreter he aunswered that he would in no case consent vnto the protestation of the Bishop of Lubecke and that he did not know any thing of their doings at Mentz also that he was sent by the Emperour to the sacred Councell and hath his charge whiche he doth well remember and would be obedient therunto After whom the Bishop of Concense according to his accustomed maner made his protestatiō after him also folowed Panormitane Whose wordes before I will repeat I desire that no man woulde maruell that I make mention so often of Panormitane for it is necessary to declare the matter in order as it was done It happened in these matters euen as it doth in warlike affayres For as there suche as are most valiaunt and strong and doe most worthy feates obteine most fame as in the battell of Troy Achiles and Hector so in these spirituall warres and
but rude in processe of tyme was set forward by inuentiue wittes adding more and more to the perfection thereof In the number of whome Iohn Mentell Iohn Prus Adolphus Ruschius were great helpers Ulrirus â—anâ— in latine called Gallus first brought it to Rome Whereof the Epigram was made Anser Tarpeij custos vigilando quòd alis Constreperes Gallus decidit vltor adest Vlricus Gallus nequem poscantur in vsum Edocuit pennis nil opus esse tuis Notwithstanding what man soeuer was the instrument without all doubt God himselfe was the ordayner and disposer thereof no otherwise then be was of the gifte of congues and that for a singuler purpose And well may this gift oâ— printing be resembled to the gift of tongues for like as God then spake with many tongues and yet all that would not turne the Iewes so now when the holy ghost speaketh to the aduersaries in innumerable sorts of bookes yet they will not be conuerted nor turne to the Gospell Now to consider to what ende and purpose the Lorde hath geuen this gift of Printing to the earth and to what great vtility and necessity it serueth it is not hard to iudge who so wisely perpendeth both the time of the sending the sequele which therof ensueth And first touching the time of this faculty geuen to the vse of man this is to be marked that when as the Byshop of Rome with all the whole ful consent of the Cardinals Patriarches Archbishops byshops Abbots Priours Lawyers Doctors Prouostes Deanes Archdeacons assembled together in the councell of Constance had condemned poore Iohn Hus Hierom of Prage to death for heresie notwithstanding they were no heretickes and after they had subdued the Bohemians and all the whole world vnder the supreme authority of the Romish sea and had made all ChristeÌ„ people abedienciaries vassals vnto the same hauing as one would say all the worlde at theyr will so that the matter now was past not only the power of al men but the hope also of any man to be recouered In this very time so daungerous and desperate where mans power could do no more there the blessed wisedome omnipotent power of the Lord began to work for his church not with sword and tergate to subdue his exalted aduersary but with Printing writing and reading to conuince darkenes by light errour by truth ignorance by learning So that by this meanes of printing the secret operatioÌ„ of God hath heaped vpon that proud kingdome a double coÌ„fusion For where as the byshop of Rome had burned I. Hus before and Hierome of Prage who neither denyed his transubstantiation nor hys supremacie nor yet hys Popishe Masse but sayd Masse and heard masse themselues neither spake agaynst his purgatory nor anye other great matter of his popishe doctrine but onely exclaymed agaynst his excessiue and pompous pride hys vnchristian or rather Antichristian abhomination of life thus while he could not abide his wickednes onely of life to be touched but made it heresie or at least matter of death what soeuer was spoken agaynst hys detestable conuersation and maners God of hys secret iudgement seing tyme to helpe his Church hath found a way by this facultie of Printing not onely to confound his life and conuersation which before he could not abide to be touched but also to cast downe the foundatioÌ„ of his standing that is to examine confute and detect his doctrine laws and institutions most detestable in such sort that though his life were neuer so pure yet his doctrine standing as it doth no man is so blinde but may see that eyther the pope is Antichrist or els that Antichrist is neare cosine to the pope And al this doth and wil hereafter more and more appeare by Printing The reason whereof is this for that hereby tongues are knowne knowledge groweth iudgemeÌ„t increaseth books are dispersed the Scripture is seene the Doctours be read stories be opened times compared truth decerned falshod detected and with finger poynted and all as I sayd thorough the benefite of printing Wherfore I suppose that eyther the pope must abolish printing or he must seek a new world to raygne ouer for els as this world standeth printing doubtles will abolish hym But the pope and all hys Colledge of Cardinals must this vnderstaÌ„d that through the light of printing the worlde beginneth nowe to haue eyes to see and heades to iudge He cannot walke so inuisible in a net but he will be spyed And although thorough might he stopped the mouth of Iohn Hus before and of Hierome that they might not preache thinking to make his kingdome sure yet in stede of Iohn Hus other God hath opened the presse to preach whose voyce the Pope is neuer able to stop with all the puissance of his triple crown By this printing as by the gift of tongues and as by the singular organe of the holy Ghost the doctrine of the Gospell soundeth to all nations and countryes vnder heauen and what God reuealeth to one man is dispersed to many and what is knowne in one nation is opened to all The first and best were for the bishop of Rome by the benefite of printing to learne and know the trueth If he will not let him well vnderstand that printing is not set vp for naught To striue against the streame it auayleth not What the pope hath lost since printing and the presse began to preach let hym cast hys counters First when Erasmus wrote and Frobenius Printed what a blow ther by was geuen to all Fryers and monks in the world And who seeth not that the penne of Luther following after Erasmus and set forward by writing hath set the triple crown so awry on the popes head that it is like neuer to be set streight agayne Brieflye if there were no demonstration to leade yet by this one argument of printing the bishop of Rome might vnderstand the counsayl and purpose of the Lord to worke agaynst him hauing prouided such a way in earth that almost how many printing presses there be in the world so many blockhouses there be agaynst the high castle of S. Angell So that eyther the pope must abolishe knowledge and Printing or printing at length will roote him out For if a man wisely consider the holde and standing of the pope thus he may repute with himselfe that as nothing made the pope strong in time past but lacke of knowledge and ignoraunce of simple Christians so contrariwise now nothing doth debilitate and shake the high spire of his Papacie so much as reading preaching knowledge iudgement that is to say the fruit of printing Whereof some experience we see already and more is like the Lord before to follow For although through outward force and violeÌ„t cruelty tonges dare not spake yet the hartes of men dayly no doubt be instructed through this benefite of printing And though the pope both nowe by cruelty and
declareth to vs the affliction of Christes Church for sinne and yet that God will not vtterly reiect his people for his sonnes sake as by manifold examples of y◠Church hetherto may well appeare Againe the continuance of the law first geuen by Moses vnto the destruction of the sayde people by Titus amounteth to 1564. yeares So we counting the age of the new Testament and reckening from the day of our redemption vnto this present be come now to the yeare 1534. lacking but only 33. yeares of the full number Likewise in counting the yeares from their deliuerāce out of captiuitie to the ende of their dissolution we finde 564. yeares during which yeares as the Churche of the Iewes was not gouerned vnder the authoritie of kings but the high Priests tooke all the power and authoritie to themselues so we Christians for the space especially of these later 564. yeares what haue we seene and felt but only the iurisdiction and domination of the Pope and his high Priests plaieng the Rex in all countreys and ruling the whole whereby by the count of these yeares it is to be thought the daye of the Lordes comming not to bee farre off Furthermore in those latter yeares of the Iewes kingdome what troubles and afflictions that people susteined three hundreth yeares together but chiefly the last 166. yeares before the comming of Christ by Antiochus and his felowes the history of the Machabees cā report Wherin we haue also notoriously to vnderstād the miserable vexations and persecutions of Christian Churches in these latter ends of the world by Antichrist For by Antiochus Antichrist no doubt is figured and represented Thys Antiochus surnamed Magnus and Antiochus Epiphanes his sonne came of the stocke of Seleucus Nicanor much like as the Mahumetes the Turke and Solymannus came of the stocke of Ottomannus Wherein this is to be noted and pondered that like as of the sayd Seleucus issued xij Syrian Kings one after another of that generation which reigned ouer the Israelites with much seueritie and tiranny so of this diuelish generatiō of Ottomannus haue come xij Turkish tyraunts whereof thys Solyman is now the twelfe God grant he may be the last And as the ij last Antiochi being sonnes of the ij brethrē did fight together for the kingdome and in fighting were both slaine and shortly after the kingdome fell to the Romaines so the Lorde graunt for Christes sake that the bloudy broode of this old Solyman which had reigned now 46. yeares may so fight together and perish in their owne bloud that the bloudy tyranny of theirs may come to a finall end for euer Amen And that the truth heereof may the better appeare to such as be disposed to meditate more vpon the matter I thought good and profitable for the reader to set before his eies in tablewise the catalogue of both these Antichristian families with the names and succession of the persons first of the twelue Syrian Kings then of the twelue Ottomans in like number and order A comparison betweene the Syrians and the Turkes ¶ The Syrians 1 Seleucus 32 2 Antiochus Soter 19 3 Antiochus Theos who killed Bernice his mother in law and his yong brother 15 4 Seleucus Callinicus with Antiochus Hierax his brother which two breethren warred one against the other 20 5 Antiochus Magnus 36 6 Seleuchus Philopator 12 7 Antiochus Epiphanes or rather Epimanes 8 Antiochus Eupator 2 9 Demetrius brother of Epiphanes who killed Eupator his cosin 10 Demetrius Nicanor whome Antiochus Sedetes his brother repulsed from his kingdome 11 Antiochus sedetes These two last being brethren had two sonnes 12 Antiochus Grypus Antiochus Cyriconus These two striuing together for the kingdome were both slaine and so not lōg after the kingdome of Syria came to the hands of Cigranes King of Armenia and so being taken from him came to the Romaines in the time of Pompeius ¶ The Turkes 1 Ottomannus 28 2 Orchanes He slue his two brethren 22 3 Amurathes He put out the eyes of Sauces his owne sonne 23 4 Baiazetes He slew Solymannus his brother 5 Calepinus The Greeke stories make no mention of this Calepinus the Latin stories say that Calepinus and Orchanes were both one and that hee was slayne by Mahumetes hys brother 6 6 Orchanes whome Moses his vncle did slay 7 Mahumetes 1. He slue Mustaphas his brother 14 8 Amurathes 2. Hee siue Mustaphas his brother 34 9 Mahumetes 2. He slue his two brethren Turcinus an infant and Calepinus 73 10 Baiazetes 2. He warred against his brother Demes which Demes was afterward poisoned by Pope Alexander 6. 33 11 Zelymus He poisoned Baiazetes his father his two brethren Acomates and Corcutus wyth all their children his owne cosines 7 12 Solymannus He slue Mustaphas his owne sonne and was the death or Gianger his seconde sonne 46 These two pestilent families and generations rising out doubtles from the bottomles pit to plague the people of God as in number of succession they do not much differ so in maner of their doings and wicked abhominations they be as neere agreeing being both enemies alyke to the people and Church of Christ both murtherers and paricides of their owne breethren and kindred both blasphemers of God and troublers of the whole worlde Wherein we haue all to learne and note by the way the terrible anger of almighty God against sinne and wickednes of men Furthermore who so is desposed to consider and cast the course of times and to marke how things be disposed by the maruelous operation of Gods prouidēce shal finde the times also of these two aduersaries in much like sorte to concurre and agree For in considering with our selues both the Testaments and Churches of God the first of the Iewes the second of the Christians looke what time had the Syrian Kings to rage then in Hierusalem the same proportion of time hath now the tiranny of the Turks to murther the Christians so that the one Antichrist may well represent and prefigure the other For as by the booke of Machabees may appeare Antiochus Epiphanes was about the 191. yeares before the passion of our Sauiour and day of our redemption so now casting the same number from this present yeare backward we shall finde it to be about the same yeare and time when Baiazetes the fourth Turke after Ottoman began to remoue his Imperiall seate from Bursa in Bithynia to Adrianople in Europe which is a City of Thracia In which yeare time began all the mischiefe in Europe as is to be seene before pag. 738. and this was the yeare of our Lord 1375. Unto the which yeare if we adde 691. it maketh 1566. according to the prophesie of the Apocal. chap. 20. where it is prophesied of Gog and Magog that they shall compasse about the tents of the Saincts and the well beloued Citie by the which welbeloued Citie is meant no doubt Europa and this was in
Prieste though he haue no cure of soules nor licence of his ordinary is bounde to preach the Gospel The examination of the constant seruaunt of God WilliaÌ„ Thorpe This history 〈◊〉 set forth corrected by M. W. Tyndall The preface Gods lawes must be knoweâ— and folowed Foure caused â—â— setting forth â— 13 examination The 2. 〈◊〉 Truth leaueth alwayes a sweet â—mel behinde it Godly counsell geuen if it may be followed Persecution followeth the true Church The cause why persecution is suffered to come The third cause Edification of other necessary to be considered The 4. cause The assistance of God neuer fayleth the that are persecuted Examinatió of William Thorpe before Tho. Arundell Archb. Loyteryng prelates cánot abyde trauellyng preachers The grace of God and of my Lord of Cant. be 2. thinges Your ordinaunce and why not to Gods ordinance if it please your grace 〈…〉 creaâ—â— of 〈◊〉 and 〈◊〉 â—hat is the holy church The true notes of the true church What heresie in this beliefe I pray you my Lord The old Testament and new Doctors so to be folowed as they folow the word To sweare by a booke whether it be lawfull How where and when to sweare Behold the popish procedings whereto they tende No maruell why for Christ and Antichrist how can they agree It is prety when Pharao iudgeth Moses harde hearted Where learned you my Lord to call your brother Racha He meaneth Gods Martyr WilliaÌ„ Sautrey The order and 〈◊〉 of his bringing vp Phillip Repington made bish and a persecutor Happy be 〈◊〉 that 〈◊〉 to 〈◊〉 〈◊〉 worth 〈◊〉 coueâ—â—◠〈◊〉 pitie 〈◊〉 preâ—â—â— cannot 〈…〉 popish 〈◊〉 A worthy 〈◊〉 saâ—â—â— of M. Iohn Wickliffe M. Iohn 〈…〉 Ramington 〈◊〉 Herâ—â—â— Dauy 〈◊〉 I. 〈◊〉 The testimony for Wickliffe out of the mouth of his own aduersary Many such 〈…〉 our 〈◊〉 Repington became a persâ—cutâ—r after he was made byshop The sacrament after consecration materiall bread Articles obiected against William Thorpe Holesome enough for mans soule though not for your kitchyn O Shreuesbury thouhast a cause to repeÌ„t thâ—e in that thou wouldest not recâ—iue the truth wheÌ„ it was offered thee The Romish church must be stablished by persecuting of true preachers A sure trust in Gods truth coÌ„fouÌ„deth the malice of tyranâ—es If the touchstone might try truth should be knowne The description of the right Christians in Shreuesbury The Catholikes of Shreuesbury Shreusbury except thou turne froÌ„ thy wicked wayes thou canstnot receiue the trueth Ierusalem troubled by the pâ—eaching of Christ. The worde of God ought truly to be preached If this lesson had bene well folowed the world had not bene brought to such darknes by blind dumme priestes An effectuous prayer God graunt in all ministers Why 〈◊〉 prâ—â—ched without 〈◊〉 byshops lâ—cence He answereth to 〈◊〉 question â—â—â—cerning 〈◊〉 letter of â—â—cence The incoÌ„uenienceâ— of seeking of the biâ—â—ops letter or lycence The witnes of the preachers iâ— the good life of the folowers Two mine of soueraignes He meaneth prelates that be vnuertuous Two maner â—â—â—beâ—ing 〈◊〉 folowing their doâ—â—ges and examples 2. â—â— suffering their â—ranges Wicked 〈◊〉 are not 〈◊〉 folowed in euill Well reasoâ—â— my lord 〈◊〉 lyke a 〈◊〉 Obedience 〈◊〉 be geâ—â— but in 〈◊〉 leful 〈◊〉 lawfull 〈◊〉 preâ—mption 〈◊〉 staÌ„deth 〈◊〉 your â—â—â—derfull â—â—bition 〈◊〉 in 〈◊〉 they 〈◊〉 priestâ—ood they resent to 〈◊〉 Math. 10. 〈◊〉 vlt. 〈◊〉 10. The office 〈◊〉 the 〈◊〉 of â—â—â—â—ching Priests that 〈◊〉 not 〈◊〉 of 〈◊〉 people 〈◊〉 Doctrine of 〈◊〉 Discipline of workes Priests not 〈◊〉 sent â—â— preach 〈◊〉 coÌ„manded to preach Gregorius Lincolniensu Whatsoeuer a man doth leauing that â—alone which hee is â—â—â—chieflye â—â—und to do is sinne Yet this byshop plucketh him not by the 〈◊〉 nor burneth not of his hand aâ— Boneâ— did Holychurch 2. Partes of the Church Well helpt forward M. Clark The foresayd articles renued against Thorpe The vertue of the sacrament standeth in the beliefe more then in the outward signe Material bread The papistes haue none other defence for theÌ„ but onely the Church Euery ordinance of Churchmen byndeth not our fayth The greatest Doctors of the church be Apostles S. Paule calleth it bread The CanoÌ„ of the masse calleth it bread S. AusteÌ„ calleth it bread The secreat of the masse on Christmas day nameth it a terrene substaunce My Lord can reuile apace he can declare but a little Choke him vp my Lord. To graunt the reall being of the body without bread is as much as to grauÌ„t the aâ—cident to be without the subiect Against proud Sophisters Templum domini Templum domini The church stood 〈◊〉 till the 〈◊〉 broke 〈◊〉 Transubstantiation brought in by â—â—yer Tho. Aquin. It is happy he did not flye in his face as â—â—nner did The 2. point touching Images Thorpe charged with an vntruâ—th Man a worshipfull image of God Though mâ— accept the painting of or caruing of images yet is it not the right way to learn to serue God The image of the Trinitie A similitude of the kings seale or letters to proue the worship of images No similitude to be made betwene erthly thinges spirituall namely when Gods word doth expresse to the contrary So you say my Lorde but God saith coÌ„trary in his commandemâ—ts Painters deuotion the Popes diuinitie do well agree Preparation of the painters to make a faire and a deuout Image The true â—ookes and â—alenders to â—on God â—etter â—ot my 〈◊〉 than â—â— see blind 〈◊〉 there â—â— be worâ—â—ipped The â—ight â—â—â—ice of a Câ—â—â—stian My Lord â—â—â—ryea â—â—il not â—â—â—were Gods nay Note this â—â—worshipâ—â—â—s and â—â—â—nteiners â—â— Images The Synaâ—â—â—â—e of Antichrist will haue authoritie Great miracles done by â—mages but my Lorde doth not tel by whose power Myracles importing worship to be done to Images may well be suspected not to come of Gâ—d A Christian man ought not to vow seeke nor how nor pray nor offer nor kille an Image For the vnfaithfulnes of men the deuill may worke myracles The worde of God suffiseth vs to saluation without myracles That which is of nature vnknowne cannot be resembled by any visible creature knowne Holy church of your owne building The 3. article Pilgrimage Two maner of Pilgrimages The true pilgrimage is to trauell in heauenly thinges Euery good worke is a good steppe to heauen The maner and examples of saintes Pilgrimage displeasaunt to God Goods euill bestowed in pilgrimage The incoÌ„uenieÌ„ce that commeth by pilgrimage Well spoken my Lord for Lincolnshire bagpipes And why then blamed Boner Philpot for singing in the stockes A new found way to grace of the bishops making InstrumeÌ„tes musike of the old testament how they are to be applyed and vsed in the new testament Orgaynes in the Church A fitt comparison my Lord like your selfe The saying of Ierome You sweare my Lord. The 4. article concerning priestes tithes A paradox without Gods word A difference to be put betwixt the old law and the new Priestes had the x. part of
pope Straight handling of the kings L. Cobham would not obey the beast The confession answer of the L. Cobham newly copyed Cayphas sitteth in consistory Antichrist was here in full power A signe of gods true 〈◊〉 The Sacrament of the Lords â—ody Penaunce Images Pilgrimage The aunswer examined Quarel picked where 〈◊〉 was geuen The Christen aunswere of the Lord Cobham vnto their quarellinges The wolfe was hungry he must needes be fed with bloud A tyrannous whore is that mother His auÌ„swer not to their mindes Antichrist setteth men aboue God The L. CobhaÌ„ resorteth vnto Christ. What could be more reasonably had if they had reasoÌ„ to receaue it A doctrine of deuils to blinde the simple Ex magna professu Thom 4 Arundel The first Article The second Article The third Article The seede of the Serpent The fourth Article He seeth their ignoraunce and malice He putteth his life in Gods hand Ex â—troque exemplari The couÌ„sell of Cayphas The phariseis and Scribes A rable of Antichristes ConciliuÌ„ ma lignansiuÌ„ For a false coulor sweare they All done to deceiue the ignoraunt Lord Cobham commeth againe before them Ex â—etusto exemplari LondineÌ„siuÌ„ The curse of Antichrist Malachi 2. A woluishe after of gentlenesse L. Cobham confesseth himselfe into God Mans law before Gods law preferred â—liere 51. The Christen beliefe of the Lord Cobham Math. 26. Mark 14. Luke 22. 1. Cor. 11. Antichrist alloweth not this faith The sacrament of the aultar Iohn Whithead gone from his opinion All this would not helpe A blasphemous bloode Quarell pickers The sacrameÌ„t of Christes body is both the body and bread Neither will scripture nor reason serue This opinioÌ„ hath S. Augustine Gelasius contra Eutichen The popes diuâ—nitic Materiall Iohn 6. An heresie after the papistes making 1. Cor. 10 The sacrament is called bread The determination of the church must stand whatsoeuer Paule saith A most christen aunswere The iudgement of L. Cobham concerning the determinatioÌ„ of the Church The Doctours consounded in their owne question The L. CobhaÌ„ beleueth not in the Pope An heresie after the papistes Holy church defined Consider him to be then in shrewde handlinge Walden contra Wieleuistas li. ar 2. Cap. 67 How we may iudge or not iudge by the scriptures Math. 7. Iohn 1. Iohn 7. Deut. 16. Psal. 56. Diuersitie of iudgementes A persite aunswere Esay 5. Esay 55. Walden in prafasione doctrina 7. A great aduersary Hieroni. in breniâ—ri im minori Luke 11. Iohn 10. Doctours when the scripture faile they begin to raise The clergie to sit on life or death hath no ground in scriptures Followers of Cayphas 26. Bishops of Rome togeather mat tirs saue one ly 4. A coÌ„parison betwene the martirs and the Popes tyme. A coÌ„parison betwene Christ and the Pope Rome is Antichristes neast Esay 9. Friers proued seditious and yet fouÌ„d no traytors Math. 23. The religió of Bishops Note I pray you how those are counted traitors and sedious that teach or cause Gods truth to be taught Luke 23. Iohn 19. Math. 24. Prophecy Prophecy Priestes Deacons Market this working of Sathan Act. 6. The first article Transubstantiation of bread into the body The L. Cob his beliefe in the sacrament Theâ— Article Confessió of sinne to God onely Malachi 20 The 3. Article Who is next into Peter Succession not of place but of conditioÌ„s maketh Peters heire Antichristes head body taile The 4. Article Pilgrimage What is to be dóe with Images Saintes are becoÌ„e now couetous beggers A whelpe of the same heare Images not to be worshipped The crosse whether it is to be worshipped Galat. 6. The materiall crosse is not materiall to our faith What it is to reioyce in the crosse of Christ. SlauÌ„dered with the truth These meÌ„ seeme to stand onely vpon their estemation amoÌ„gest the people A woluishe offer of gentleness Bloudy muâ— therâ—n Suffered of god as a plague An hereticke foâ— confessing of Christ. Ezec 18. Ezec 35. The wolfe would appeare charitable See if they shew not themselues Ex magno processu Thomae Arund eli That church is an whore A true shepe heareth the voice of a true pastor A colour of deceite As Caiphas did Christ. Christ is condeÌ„ned in his faithful members How spirituall these fathers are Keepe the sepul chre neuer so much yet Christ will rise None office left vndone pertaining to Antichrist What care is here to hold vp their popery Tho. Waldi in susesculo ZizanioruÌ„ Wseleus Richarde Clifford Rob. Mascall Ex â—eroque exemplari Math. 10. Iob. 1. Math. 10. He prayeth for his enemyes Ex â—etusto exemplari LoÌ„dinensiuÌ„ A testimoni all made by his frendes To stop lying lippes A rehersall of his belief In forme of bread but not without bread he meaneth The clergie in hate of the people A practise of false priests These are their coÌ„mon feates Walden in sasesculo zi zansorum Wielens Make from whence this geate commeth Fine worâ—â—â—hip I 〈◊〉 Alas good can thou 〈◊〉 slaundeâ—◠〈◊〉 proue 〈◊〉 by 〈◊〉 No scripâ—â— haue they to 〈◊〉 Intollera 〈◊〉 〈◊〉 they 〈◊〉 made 〈◊〉 such an 〈◊〉 And this maintaine they still The pope holy bible of papists Marke this haÌ„dling This charge geue they commonly For confirmation of this historie Ex archiuis et Regist. Tho. Arund Archiep. Cant. Polydorus and Edw. Haull deceiued A thing thought right necessary that the L. Cobham should be made out of the way or els not possible for papistry to florish Sir I. Oldecastel in fauour with the kyng The keyes of the church falsely wrasted The L. Cobham excommunicated The L. Cobham cast into the Tower The teres of the Crocadile Popish absolution neglected The Sacrament of the aultar Of penance Of Images Of pilgrimages See whether these men picke quarelles where they neede now Here is no mention made of the worde of God Wolues clothed in 〈◊〉 skins The summe in the poâ—â—â— beliefe Confession The Popes â—â—premacy Pilgrimage Conueneâ—â—â— in 〈◊〉 〈◊〉 Christum 〈◊〉 Psal. 2. The sacrament both body and bread in diuers respectes How confession is to be alowed What honour is to be done to the crosse The pope is Antichrist the Byshops are his members and fryers his tayle The bolde talke of the L. Cobham They cal them selues humble which rule ouer kinges and exercise the tyranny of the world Folowing christes footsteppes cleane contrary The vniuersall church meaning by a figure the part for the whole They call light darknes and darknes light Like will to like So did the Pharisies deliuer Christ vnto Pilate Syr Rob. Morley The L. Cobham returned againe to the Tower Alanus Copus Anglus with his fixe Dialogues Erostratus to get him a fame set Dianas temple on fire Alanus Copus Anglus intemperately abuseth hys penne Copus a barker agaynst dead me ... Answere to Alanus Copus Indifferency of the reader craued Whether the L. Cobham be to be iudged a traytor or a martyr The L. Cobham true and obedient to
Hemeaneth Panormitan which did conclude without the examination of the 12. meÌ„ Paul would geue to Peter no respite when he swarned awry Marke the great Constancie and Christian zeale of this man An exortation to constancie The Bishop of Burgen seeketh concorde How men be readie to heaâ—â— newes Note the godly policye of the Cardinall The conclusion of the councell The holy Ghost working against the Pope The sorow of Panormitane for impugning the trueth The Bishop of Lyons Bargé The iust aunswer of the Councell The aunswere of them both The forme of the decree is written and approued The policie of the Cardinall Arelatensis The Bishop of Tournon The Bishop of Cócen speaketh Marke what the truth must suffer O maruelous despight and contumely in a Bishop for it Arelatensis had kept whoores or concubines he would haue praysed him but to maintaine learned meÌ„ was a great offence The fathers of the councells slaunde tred by Panormitane 4. signes to know the good from the badde Looke if it benot spoké of them in the Gospel where mention is made of the beast which is fallen into the ditche What is it that ambition will not doe Abbot Virgiliacensis Lodouicus the prothonotarie in labouring to seeme learned forgot to be good The Apostles principally gathered the Crâ—de The oration of Cardinal Arelatensis To the imperiall Ambassadonâ—s To the Ambassadours of Fraunce To the Bishop of Coâ—cen To Lodouicus the prothonotary Nicolas Picenius an Italian Articles of the Creede not all put in by the Apostles but some by the couÌ„cels The Article of the holy Ghost put in by the councell of Lyons Panormitan wounded with his owne darts Arelatensis concluded not but at the request of the proctours These 4. deputations were 4. sortes of chosen 〈◊〉 which did disâ—â—â—e and determine those thinges which the fathers did conclude vpon Verely this is no Babilonical Cardinal but of the immaculate spouse Iesus Christ. He speaketh to the whole couÌ„cell Euery man may determine in matters of faith hauing the scripture on his part Contention in the councell abâ—ut reading of the protesâ—ation How God worketh by occasioÌ„ Albiganensis readeth the protestation but none could hear him The affaires of the councell are read Eneas Syluius being present collected this Arelatensis coÌ„cludeth here as he did also before not without the consent of the deputies according to the order of the Councel * Eneas you dyd not so praise this councell after you were byshop your selfe The Byshop of Lubecke Conrade Winsperge a Baron Panormitaâ— the Achilles of the Eugenians and Arelatensis the Hector of the councell The Papists extoll that which maketh for their purpose but the contrary they contemne whether it be scripture or prophane Arelatensis answere to Panormitan This deputation of faith was that coÌ„pany of chose meÌ„ which dyd determine matters of faith Saint Hierome vnto Nepotianusi de vita clericals Marke how politickly and sincerely he doth confute hys aduersaries No man hath heretofore more then Panormitane published the errours of Eugenius whom he now so greatly deseÌ„deth The Session proclaymed In all Italy there were scarsly two prelates found which sought the commoditie of the vniuersall church in Spaine there was none Prayers made with teares Amongest 400. doctors that were present ther was not one yll worde The 33. Session The Embassadours consent to the former Session Two kindes of iniustice O Aeneas you should haue vsed such sinceritie when you were Pope Beholde the princes Ambassadours declare Eugenius an enemy vnto the truth Arelatensis commendeth the Ambassadours This Councel was gathered to take away the ambition of the Bishoppes of Rome that they shuld not think they might do all things according to theyr own pleasure and further so reuoke them â—â—o the care of temporal things vnto spirituall things which now they regarded not The councell doth deliberate vpon the popes election I.x. dayes must be delayd after the sea is voyde Note the Christian zeale of tâ—â—fe meÌ„ which would refuse no daunger for Gods cause Iohn Segouius Dangerous honestie preferred before secure vtilitie A great pestilence in Basil. Lodouicus the prothonotary dyed of the plague The exhortation of those which dyed The Byshop of CoÌ„stance dyeth The Abbot Dona a true Abbot Eneas the author hereof escaped death hardlye The inuincible constancie and fortitude of the Cardinall Arelatensis The commendation of ArelateÌ„sis The councel of Marcus The godly â—he of Arelatensis The other Electours take their othe A scrutinie is a priuie election by voyces Amedeus Duke of Sauoy Prayer for vnitie and concord Let lying Pogius be ashamed of his false inuectiue against Amedeus Commendation of Amedeus Pope elect To haue a wife is no let for a good man to be elected Pope Popes haue ben maried Read the 5 Epistle of Ignatius and you shal see that the Apostles had wyues Baptista Mantuanus maketh mention how that Hilarius Byshop of Pictauia had a wife Eccle. 4. Schisme in the Church Good it were that temporall dominions were deuided from the Church Amedeus Duke of Sauoy chosen Pope Pope Felix 5. The numbâ— of people aâ— the coronation of P. Felix The popes two sonnes seruing at the coronation The valuation of the popes crown The Popes dinner and seruice Volat. lib. 3. A note for our gentlemeÌ„ lords to learne how to huÌ„t and what dogges to keepe The death of SigismuÌ„d the Emperour Albertus 2. Emperour Anno 1438. The death of Albertus 2. The plague at Basill in time of the councell Aeneas Siluius sick of the plague at Basil. The coÌ„stant zeale of Arelatensis to the truth Aeneas Sil. epist. 183. The welthy prelats slide away from the councel Welthie prelates afrayde of truth â—ide quam plebe carere malunt Promotions choke the clergie 60. thousand crownes offred by pope â—ugenius for the betraying of Arelatensis Arelatensis taken and rescued Gods defeÌ„ce toward hys seruantes Ex paraelip Abb. Vrsper The story of the Bohemians prosecutâ—d The Bohemians inuited to come to the councell The Bohemians laboureâ— to come to the Councell The Ambassadours of the Bohemians and of the councell meete together at Egra The Bohemians require pledges Princes bound to the Bohemians The Bohemians require the Emperour to be â—â—â—sent at the â—â—â—cell The Bohemians send two ambassadours to the councel Good iustice vpon a slaunderous rayler The gentlenes of the Bohemians Ambassadours The Bmbassadours of the Bohemians turn home The Bohemians 〈◊〉 vp to the councell other solemne Ambassadours The oration of the Cardinall Iulian to the Bohemians Vide supra pag. 675. The first article of the Bohemians by the first Ambass The second article of the Bohe. by the secoÌ„d Ambass The third article of the Bohe. by the third Ambassadour The fourth article of the Bohe by the 4. Ambass The oration of the Abbot of Sistertia offeÌ„siue to the Bohemians Iohn Ragusinus replyeth against the first article The Bohemians displeased with Ragusinus Egidius Carlerius answereth against the second Article
Britaine Poytow and Guyan Also he had in hys rule Normandy Gascoyne Angeow and Chinon also Aluerne and the Citie of Tholous he wan and were to hym subiect Ouer and besides by the title of his wife Elenore daughter to the Erle of Poytow he obtained the mounts Pyraine in Spayne so that we read of none of hys progenitours which had so many countreys vnder hys dominion In England were seene in the firmament two sunnes or as it is in Chronica Chronicorum in Italy appeared thre sunnes by the space of iii. houres in the West and the yere following appeared iii. moones wherof the middle moone had a red crosse ouertwart the face Whereby was tokened by the iudgement of some the great schisme that after fell among the Cardinals for the election of the Bishop of Rome or else rather the businesse betwene Fridericus the Emperour and the Popes wherof partly now incidently occasiō geueth vs to discourse After that I haue first written of Gerhardus and Dulcinus Nauarēsis who in their tyme according to their gift did earnestly labour preach against the church of Rome defending and maintainyng that prayer was not more holy in one place then in an other that the Pope was Antichrist that the Clergy prelates of Rome were reiect and the very whore of Babilon prefigured in the Apocalips c. Peraduenture these had receiued some light of knowledge of the Waldenses Who at length with a great number of their folowers were oppressed and slaine by the Pope And although some inconuenient points of doctrine and dishonesty in their assemblies be agaynst them alledged of some yet these tymes of ours do teach vs sufficiently what credite is to bee geuen to such popish slanders forged rather vpon hatred of true religion then vpon any iudgement of truth Illyricus in his booke De testibus referreth the tyme of these two to the yere of our Lord 1280. but as I find in the story of Robert Guisburn these ii about the yeare of our Lord 1158. brought 30. with them into England who by the king and the Prelates were all burnt in the forehead and so driuen out of the Realme and after as Illyricus writeth were slayne by the Pope And now according to my promise premised the tyme requireth to proceede to the history of Fredericus the first called Barbarossa successor vnto Conradus in the Empire who marched vp to Italy to subdue there certaine rebels The Pope hearing that came with his Clergy to meete him by the way in a towne called Sutrium thinking by him to find ayd against his enemies The Emperor seyng the Bishop lighteth of his horse to receiue hym holdyng the stirrup to the Prelate on the left side when he should haue held it on the right whereat the Pope shewed himselfe somwhat agrieued The Emperor smiling excused himselfe that he was neuer accustomed to holde stirrops And seyng it was done onely of good will and of no duety the lesse matter was what side of the horse he held The next day to make amends agayne to the Bishop the Emperor sending for him receiued him holding the right stirrup to the prelate so all the matter was made whole and he the Popes owne white sonne agayne After this as they were come in and late together Hadrianus the Pope beginneth to declare vnto him how his auncestors before him such as sought to the sea of Rome for the crowne were woont alwayes to leaue behind them some speciall token or monument of their beneuolence for the obtaining thereof as Carolus Magnus in subduing the Lombards Ottho the Berengarians Lotharius the Normands c. Wherfore he required some benefit to proceed likewise from him to the church of Rome in restoring agayne the countrey of Apulia to the Church of Rome Which thing if he would do he for his part againe would do that which appertained to him to do meaning in geuing him the crowne for at the tyme the popes had brought the Emperors to fetch their crowne at their hands Frederike with his princes perceiuing that vnlesse he would of his owne proper costes charges fetch in agayn Apulia out of duke Williams hands he could not speed of the crowne was fayne to promise to all that the Pope required and so the next day after was crowned This done the Emperor returneth into Germany to refresh his army and his other furnitures for the subduing Apulia In the meane while Hadrianus not thinking to be idle first geueth forth censures of excommunication against William duke of Apulia Besides not coutēt with this sendeth also to Emanuel Emperor of Constantinople incensing him to warre against the foresayd William The duke perceiuing this sendeth to the Pope for peace promising to restore to him whatsoeuer he would But the Pope through the malignant counsaile of his Cardinals would grant to no peace thinking to get more by warre The Duke seyng nothing but warre prepareth himselfe with all expedition to the same To be briefe making all his power out of Sicilia he arriueth at Apulia there putteth Emanuell the Emperour to flight This done he proceedeth to the Citie Bonauentuee where the Pope with his Cardinals were looking for victory He planting there his siege so straightly pressed the City that the Pope w e his Cardinals were glad to intreat for peace which they refused before The Duke graunted to their peace vpon certaine conditions that is that neyther hee should inuade such possessions as belonged to Rome and that the Pope should make him king of both Siciles So the matter was concluded and they departed The bishop cōming to Rome was no lesse troubled there about their Consuls and Senators In so much that when his curses and excommunications could not preuayle nor serue hee was sayne to leaue Rome and remoued to Ariminum The Emperor all this while sitting quietly at home began to consider with himselfe how the Pope had extorted from the Emperours his predecessours the inuesting and induyng of prelates how he had pylied and poled all nations by his Legates and also had bene the sower of seditions through all his Empery he began therfore to require of all the bishops of Germany homagium and othe of their allegeance commaunding also the Popes Legates if they came into Germany without his sending for not to be receiued Charging moreouer all his subiectes that none of thē should appeale to Rome Besides this in his letters he set prefixed his name before the popes name Whereupon the Pope beyng not a little offended directed his letters to the foresayd Frederike Emperour after this tenor and forme as foloweth The copy of Hadrianus the Popes letters to Fredericke the Emperour HAdrianus Episcopus seruus seruorum Dei Friderico Imperatori salutem Apostolicam benedictionem Caetera vide in priore aeditione In English Hadrian Bishop seruant of the seruants of God to Friderike Emperour health and Apostolicall
benediction The law of God as it promiseth to them that honour father and mother long life so it threatneth the sentence of death to them that curse father mother We are taught by the word of truth that euery one which exalteth himselfe shal be brought low Wherfore my welbeloued sonne in the Lord we meruaile not a little at your wisedome in that you seeme not to shew that reuerence to blessed S. Peter and to the holy church of Rome which you ought to shew For why in your letters sent to vs you preferre your owne name before ours wherin you incurre the note of insolencie yea and rather to speake it of arrogancie What should I here recite vnto you the othe of your fidelitie which you sware to blessed S. Peter and to vs and how you obserue and kepe the same Seyng you so require homage and allegeaunce of them that be Gods and all the sonnes of the high God and presume to ioyne their holy handes with yours working contrary to vs Seyng also you exclude not onely out of your churches but also out of your cities our Cardinals whom we direct as Legates from our side what shall I say then vnto you Amend therefore I aduise you amend for while you go about to obtayne of vs your consecration and crowne to get those things you haue not I feare much your honour will loose the things ye haue Thus fare ye well The aunswer of Frederike the Emperour to the Pope FRederike by the grace of God Romaine Emperour euer Augustus vnto Adrian bishop of the Romaine church and vnto all such that bee willing to cleaue vnto those things which Iesus began to worke and teach greeting The law of iustice geueth to euery person accordingly that which is his Neither do we derogate from our parents of whom according as we haue receiued this our dignitie of the Imperiall crowne and gouernance so in the same kyngdome of ours we doe render their due true honour to them againe And forasmuch as duety in all sortes of men is to be sought out let vs see first in the tyme of Constantine Siluester then being Bishop of Rome what patrimony or regalitie hee had of his owne due to him that he might claime Dyd not Constantine of his liberall benignitie geue liberty and restored peace vnto the church And whatsoeuer regalitie or patrimony the see of your papacy hath was it not by the donation of Princes geuen vnto them Reuolue and turne ouer the ancient chronicles if either you haue not red or neglected that we do affirm there it is to be found Of them which be Gods by adoption and hold our lord ships of vs why may wee not iustly require theyr homage their sworne allegeāce whē as he which is both your maister and ours taking nothing of any king or any man but geuing all goodnes to all men payd toll and tribute for hym Peter vnto Cesar Geuing you example to do the like And therfore salth to you and all men Learne of me for I am meeke and humble of hart c Wherfore eyther render againe your lordships patrimonies which ye hold of vs or els if ye finde them so sweete vnto you then geue that which is due to God to God and that which is due to Cesar vnto Cesar. As for your Cardinals we shut them out both of churches and cities For that we see them not preachers but proylers not repairers of peace but rakers for mony not pillers and vpholders of the church but polers insatiable of the world and moylers of mony and gold What tyme we shall see them to be other men such as the church requireth them to be members and makers of peace shining forth lyke lightes to the people assisting poore and weake mens causes in the way of equitie c. Then shall they finde vs prest and ready to relieue thē with stipends and all things necessary And where as you inferre such questions as these vnto secular men little conducing to religion you incurre therby no little note and blemish of your humilitie which is keeper of all vertues and of your mansuetude Therfore let your fatherhood beware and take heede least in mouing such matters as seme to vs vnseemely for you ye geue therby offence to such as depend of your word geuing eare to your mouth as it were to an euening shower For we cannot but tell you of that we heare seing now the detestable beast of pride doth creepe into the seat of Peter prouiding alwayes as much as we may by gods grace for the peace of the church Fare ye well Upon this Hadrianus the Pope directeth out a Bull against Friderike excommunicating him with publike solemne ceremonies Moreouer conspiring with William duke of Apulia sought all maner of ways to insest the emperour and to set all men agaynst him especially the clergy Amongst many other writing to Hilituns Byshop of Driuers to Arnulphus bishop of Mentz to Friderike bishop of Colen seeketh first to make them of his side His Epistle to them soundeth to this effect THe Empire of Rome was transferred from the Greekes to the Almains so that the king of Almains could not be called Emperour before he were crowned of the bishop Apostolicall Before his consecration he is a king afterward Emperour Whence hath he his Empire then but of vs By the election of his princes he hath the name of a king by our consecration he hath the name of the Emperour of Augustior of Caesar. Ergo by us he raygneth as Emperor Search ancient antiquities Zacharias P. promooted Carolus and made him a great name that he was made and called Emperour And after that euer the king of Almaines was named Emperour and aduocate to the see Apostolicall so that Apulia conquered by him was subdued to the bishop of Rome which Apulia with the citie of Rome is ours and not the Emperours Our seat is at Rome the seate of the Emperour is at Aquis in Arduenna which is a wood in Fraunce The Emperour whatsoeuer he hath he hath it of vs. As Zacharias did translate the Empire frō the Greekes to the Almaines so we may translate it againe from the Almains to the Greekes Behold it lyeth in our power to geue it to whom we will being therfore set vp of God aboue Gentiles and nations to destroy and plucke vp to build and to plant c. And yet further to vnderstand the ambitious presumption of this proud see of Rome it so chaunced this Emperour Fridericus at his first comming vp to Rome dyd behold there in the palace of Lateraue a certaine picture brought forth vnto him how Lotharius the ii Emperour was crowned of the Pope with the inscription of certaine verses in Latin declaryng how the foresayd Emperor cōming to Rome first did sweare to the city after was made the Popes man and so of him receiued the crowne Fridericus offended with this picture