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
Parris anno 1260. Petrus Ioannis a Minorite who was burned after hys death anno 1290. Robertus Gallas a Dominicke Frier anno 1291. Robert Grosthead Byshoppe of Lincolne which was called Malleus Romanorum anno 1250. Lord Peter de Cugnerijs anno 1329. To these we may adde more our Gulielmus Ockam Bongratius Bergomensis Luitpoldus Andraeas Laudensis Vlricus Hangenor Treasurer to the Emperour Ioannes de Ganduno anno 1330. mentioned in the Extrauagantes Andraeas de Castro Buridianus Euda Duke of Burgundy who counselled the french king not to receiue the new found constitutions and extrauagantes of the Pope into his realme Dante 's Alligerius an Italian who wrote agaynst the Pope Monkes and Fryers and agaynst the donation of Constantine anno 1330. Taulerus a Germayne preacher Conradus Hager imprisoned for preaching agaynst the Masse an 1339. The author of the booke called Poenitentiarius Asini compiled about the yeare 1343. Michael Cesenas a gray Fryer Petrus de Corbaria with Ioannes de Poliaco mentioned in the Extrauantes and condemned by the Pope Ioannes de Castilione with Franciscus de Arcatara who were burned about the yeare of our Lord. 1322. Ioannas Rochtaylada otherwise called Haybalus with an other Frier martyred about the yeare 1346. Franciscus Petrarcha who called Rome the whore of Babilon c. an 1350. Georgius Ariminensis an 1350 Ioannes de Rupe Scissa emprisoned for certayne prophesies against the Pope an 1340. Gerhardus Ridder who also wrote against Monks and Friers a book called Lacryma Ecclesiae an 1350. Godfridus de Fontanis Gulielmus de Landuno Ioannes Monachus Cardini Armachanus Nicholaus Orem preacher an 1364. Militzius a Bohemian which then preached that Antichrist was come and was excommunicate for the same an 1366. Iacobus Misnensis Mathias Parisiensis a Bohemian borne and a writer against the Pope an 1370. Ioannes Mountziger Rector of the Vniuersitie of Vlme anno 1384. Nilus Arch. of Thessalonica Henricus de â—ota Henricus de Hassia c. I do but recite the principall writers and preachers in those dayes Howe many thousandes there were which neuer bowed their knees to Baall that is knowne to God alone Of whome wee finde in the writings of one Brushius that xxxvi Citizens of Maguntia were burned an 1390. Who following the doctrine of the Waldenses affirmed the Pope to be the great Antichrist Also Massaeus recordeth of one hundred and fourty which in the prouince of Narbon were put to the fire for not receiuing the decretalles of Rome besides them that suffered at Paris to the number of xxiiij at one time anno 1210. and the next yeare after were foure hundred brent vnder the names of Heretiques Besides also a certayne good Heremite an Englishman of whome mention is made in Iohn Bacon Dist. 2. Quest. 1. who was committed for disputing in Paules Church agaynst certaine Sacramentes of the Church of Rome an 1306. To discend now somewhat lower in drawing out the discent of the Churche What a multitude here commeth of faythfull witnesses in the time of Iohn Wickleffe as Ocliffe Wickliffe an 1376. W. Thorp White Puruey Patshall Payne Gower Chaucer Gascoyne WilliaÌ„ Swinderby Walter Brute Roger Dexter William Sautry about the yeare 1400. Iohn Badby an 1410. Nicholaus Tayler Rich. Wagstaffe Mich. Scriuener William Smith Iohn Henry W. Parchmenar Roger Goldsmith with an Ancresse called Mathilde in the Citie of Leicester Lord Cobham Syr Roger Acton knight Iohn Beuerley preacher Iohn Husse Hierome of Prage Scholemaister with a number of faithfull Bohemians and Thaborites not to be told with whoÌ„ I might also adioyne Laurentius Valla and Ioannes Picus the learned Earle of Mirandula But what do I stand vpon recitall of names which almost are infinite Wherfore if any be so farre beguiled in his opinion to thinke the doctrine of the church of Rome as it now standeth to be of such antiquitie that the same was neuer impugned before the time of Luther and Zuinglius now of late let him read these histories or if he thinke the sayd historie not to be of sufficient credite to alter his perswasion let him peruse the Actes and Statutes of Parliamentes passed in this realme of auncient time and therein consider and conferre the course of times where he may finde and read An. 5. Regis Richardi 2. in the yeare of our Lord. 1380. of a great nuÌ„ber which there be called euill persons goyng about from town to town in freese gownes preaching vnto the people c. which preachers although the wordes of the Statute do terme there to be dissembling persons preaching dyuers Sermons contayning heresies notorious errours to the emblemishment of Christen faith of holy Church c. as the words do there pretend yet notwithstanding euery true Christian reader may conceaue of those Preachers to teache no other doctrine then nowe they heare theyr owne Preachers in Pulpits Preache agaynst the Bishoppe of Rome and the corrupte heresies of his Churche Furthermore he shall finde likewise in Statut. An. 2. Henr. 4. Cap. 15. in the yeare of our Lord. 1402. another lyke company of good Preachers and faythful defenders of true doctrine agaynst blynd heresie and errour Whom albeit the wordes of the Statute there through corruption of that time do falsely terme to be false and peruerse Preachers vnder dissembled holines teaching in those dayes openly and priuely new doctrines and hereticall opinions contrary to the faythe and determination of holy Churche c. yet notwithstanding whosoeuer readeth histories and conferreth the order and discent of times shall vnderstand these to be no false teachers but saythfull witnesses of the truth not teaching any newe doctrines contrary to the determination of holy Church But rather shall finde that Churche to be vnholy which they Preached agaynst teaching rather it selfe hereticall opinions contrary both to antiquitie and veritie of Christes true Catholicke Churche Of the lyke number also or greater of lyke true faythfull fauourers and followers of Gods holy worde we find in the yeare of our Lord. 14â—2 specified in a letter sent from Henry Chichesley Archbishop of Canterbury to Pope Martin 5. in the fift yeare of his Popedome where mention is made of so many here in Engand infected as he sayde with the heresies of Wickleffe and Husse that without force of any army they could not be suppressed c. Whereupon the Pope sent two Cardinals to the Archbishop to cause a tenth to be gathered of all spirituall and Religious men and the money to be layde in the chamber Apostolicke and if that were not sufficient the residue to bee made vppe of Chalices Candlestickes and other implementes of the Churche c. What shall neede then any more witnes to proue this matter when you see so many yeares agoe whole armyes and multitudes thus standing agaynst the Pope who thoughe they bee termed here for heretickes and schismatickes yet in that which they call heresie serued they the
the presence of vs common Notaries here vnder written especially called and required for this purpose as it is contained in the subscriptions heere vnder the famous noble men the Lord Lewes sonne of the French king Guido of S. Paule and Iohn Drocem Earles and William of Plesiano Lord of Vitenob knight Moued as they saide with a feruent faith with affection of sincere loue and zeale of charitie to be shewed to the holy Romish church and hauing pitie from their heart on their mother the vniuersall church which as they sayde is oppressed daungerously vnder the rule of the saide Lord Boniface and suffereth outragious defacing and losse and pitying the right faith as they say in which standes the saluation of soules which alas for pitie in their times miserably pineth away perisheth for the lacke of wholesome gouernment of the Churche through all Christendome and earnestly taking paines as they said for the repairing and enhaunsing of the Catholicke faith specially seeing it was necessary for the same church for the foundation of the faith and health of the soules that none shoulde rule the fold of the Lordes flocke but the true and lawfull shepheard and also because the same Churche was the spouse of Christ that hath no spot nor wrincle all errour offence wickednes wrong shoulde be put away and saluation peace and quietnesse through Gods mercy might be procured to the whole worlde which they say lieth in warres and darkenesse by the wicked deedes cursed workes and hurtful examples of the sayd Boniface They said and laid against the said Boniface heresie and other diuers horrible cursed faultes wherein they affirmed him to be tangled and commonly and notoriously reported the king himselfe being present with Archbishops Bishops and other Prelates and Churchmen which were assembled for to entreat of their owne matters and matters of their Churches beside Barons Earles and other noble men whose names are vnder written The said William propounded obiected against him swearing by the holy Gospell of God which hee corporally touched that he coulde prooue all and euery the premisses to be true And the sayd William of Plesiano sware further this othe that he beleued he could prooue the premisses and that he woulde pursue to the full ende against the saide Boniface in the generall Councell where when and afore whomsoeuer of right it ought to be done requiring earnestly the sayd Lord king as a champion of the faith and defender of the Church that for declaring of this truth to the praise of Gods name to the increase promoting of the Catholike faith to the honour and wealth of the vniuersall Church and of all Christen people and the congregation of the sayd generall councel that he woulde helpe and bestowe his profitable labour with souldiors and other like for the loue of men and zeale to iustice because his kingly house was euer a ruler of the trueth and that he wold earnestly require the Archbishops Bishops other Prelates and that he woulde be effectually instant with them The Earles knights themselues besought earnestly many of the same prelates as they were pillers of the Church the faith that they would helpe and effectually bestowe their labour to the calling and assembling of the said councell by all waies and meanes lawful according to the ordinances of the holy fathers and decrees of the canons But when the prelates heard fully vnderstode such obiections oppositions and requests as is aforesaid and considered that such a matter not onely was most hard but needed wise counsell they departed out of the same place But on the Friday next following i. the 14. day of the same moneth of Iune the foresaid Lord king being present and also the Lords Archbishops Bishops Abbots Priors and many witnesses here vnder written the same time being present and in the presence of vs common Notaries heere subscribed and being specially called and required for this purpose the foresayd William of Plesiano Knight sayde propounded affirmed obiected and read as was contained more fully in a certaine paper which he held in his hand whose tenor was after this sort I William of Plesiano Knight say propound and affirme that Boniface which now ruleth the Apostolical sea is a rancke hereticke in heresies and by heresies outragious dedes and wicked doctrines hereafter to be declared which things to be true I beleeue I am able to prooue or els such things as these shall be sufficient to prooue hym a full hereticke in a cōuenient place time and afore whom of right this can or ought to be done This thing I sweare on the holy Gospel of God presently touched of me First that he beleueth not the immortalitie of men and of christen soules but thinking much like as the Saducies did beleeue that there is no euerlasting life and the men can not get at the length ioy but all the lot and part of comfort and gladnes to be in this world and by this meanes he affirmeth that it is no sinne for the body to liue daintely in al dainties And out of the aboundance of this leuen he was not ashamed to say and opēly to cōfesse that he had rather be an asse or a dogge or any other brute beast rather than a Frenchman which thing he would not haue said if he beleued a Frenchmā had a soule that could enioy euerlasting life This thing he taught many men which knowledged this at the point of death and the common report goeth on him thus in these things 2. Also he beleeueth not faithfully that by the wordes ordained of Christ spoken ouer the hoste after the fashion of the Church by a faithfull priest that is lawfully ordered the body of Christ to be there and therefore it commeth to passe that he geneth no reuerence to it no not a litle when it is lifted up of the priest yea he rises not to it but turneth his backe to it and makes himselfe his seat to be honoured where he sitteth rather then the altare where the hoste is consecrate and he is commonly reported to doe this 3. Also he is reported to say that whoredome is no sinne no more than rubbing of the hands together thus commonly runnes the voice and brute 4. Also he saide often that to thrust downe the King and Frenchmen if it coulde not be otherwaies done he would ouerthrow himselfe the whole world the whole Church And when he had sayd so some that stode by said God forbid he answered God graunt And when good men that heard the wordes replied against him that hee should not say so because the church of God all Christen men should suffer great slaunder so he answered I care not what slaunders soeuer come so that the Frenchmen and their pride be destroied for it is necessary that slaunders offences come 5. Item he called againe allowed a booke made by M. Arnold of Newton conteining and smelling of heresie
or sequester thyngs geuen by Charte or charter when any doth vniustly occupye the same And so if that stand confirmed and ratified by the fayth of the Churche great occasion thereby should be ministred to men so chartered to trust to their temporall chartes and so might grow thereby much libertie and licence to sinne For like as by what supposition euery truth is necessary so by the same supposition euery false thyng is possible as it is playne by the testimony of Scripture of holy Doctours speakyng of necessitie of thynges to come 4. Euery man beyng in grace iustifying finally hath not onely right vnto the thyng but also for his tyme hath right in deede ouer all the good thynges of God The veritie hereof is euidēt by holy Scripture Math. 24. Where veritie promiseth to euery mā entryng into his ioy verely sayth he I tell you he shall set place him ouer all the goodes he hath For the right and title belōgyng to the cōmunion of Saintes in their countrey he meaneth in the kingdome of heauen Fundatur obiectiuè super vniuersitatem bonorum Dei That is Hath his relation as vnto his obiect to all the goodes and possession of God 5. A man can but onely ministratoriously geue any temporall dominion or gift perpetuall as well to his owne naturall sonne as to his sonne by imitation It is euidēt For euery mā ought to recognise himselfe in all his workes and doyngs as an humble seruaunt and minister of God As the wordes of Scripture doth teach vs. Let a man so esteeme of vs as the ministers of Christ. Yea so Christ himselfe did teach his chief Apostles to minister but in their countrey the Saints shall geue vnto their felow brethren the dominion of their goodes vt pater de suis corporibus bonis eis inferioribus in natura accordyng to the wordes of Luke 6. They shall geue you and put into your bosomes a good measure and perfect well filled and heaped vp and runnyng ouer 6. If God be temporall Lordes may lawfully and meritoriously take away the goodes of fortune from the Church when they do offend habitualiter This conclusion is correlatiue with the first Article of our fayth I beleue in God the father almighty c. Where I vnderstand this word may in this conclusion after the maner of autentique Scripture which sayth graunteth that God is able of these stones to rayse vp children to Abraham for otherwise all Christian Princes were heretiques For this conclusiō thus stādeth the reason If God be he is omnipotēt if he be almighty he is able to commaunde the Lordes temporall so to do if he way so commaunde thē may they lawfully so take away such goods c. And so by the vertue of the same principle Christian Princes haue practised the sayd sentence vpon the Church mē heretofore as did William Rufus c. But God forbid that any should beleue hereby my intention to haue bene that secular Lords may lawfully take away what goodes soeuer and by what meanes soeuer by their owne naked authority at theyr pleasure but only by the authority of the church may so do in cases and forme limited by the law 7. We know that it is not possible that the vicare of Christ is able by his pure Bulles c. This is manifest by the Catholique faith for asmuch as the Church doth fully beleue that the abling of any mā ought first to procede and come of God wherfore no man being Christ his vicar hath any power in this matter but onely as vicar in the name of the Lord so far forth as he is enabled of the Lord to notify vnto the church whom God hath enabled Wherfore if any mā do any thing not as vicar in the name of the Lord whom he ought to forethinke to be his author and head It is a presumption of Lucifer for so much as Christ by his Apostle sayth 1. Cor. 3. all our hability or sufficiency cōmeth of God And so consequently it commeth not purely by the ministerie of hys Uicarship that he is inabled but the ablenesse or vnablenesse of him being the Uicar of Christ commeth to hym an other way from aboue 8. A man can not be excommunicate to his hurt or vndoing except he be excommunicate first and principally of himselfe It is euident forasmuch as all such excommunication ought to procede begin originally of his owne sin which is damnified wherupon Augustine sayth De verbis Domini Sermone 51. Doe not thou conculcate thy selfe and man ouercōmeth thee not And moreouer the faith of the church doth teach quòd nulla ei nocebit aduersitas si nulla dominetur iniquitas that is to say No aduersitie shall hurt if no miquitie haue the vpper hand And yet notwithstanding euery excommunication for many causes is also to be reared although that the excommunication of the Churche to the humble man being excommunicated be not damnable but wholesome 9. No man ought but in Gods cause alone to excommunicate suspende c It is cleare for asmuch as euery iust cause is the cause of God whose respect ought chiefly to be wayed and pondered Yea the loue of the person excommunicate ought to surmount the zeale of reuengement and the desire of all temporall goodes whatsoeuer for otherwise he that doeth excommunicate doth damnify himselfe To this 9. conclusion notwithstanding it is congruent that a Prelate may excommunicate in the cause also of man so that his principal respect in so doing be had to y◠iniury done to his God as appeareth 13. quaest 4 Inter querelas 10. No curse or excommunication can binde simply but in case it be geuen out against the aduersary of Christes lawe And it appeareth thus because that God doth bynde simply euery one that is bound who cannot excommunicate but onely for trāsgression of his law Whereunto it is consonant notwithstanding that the censure of the Church doth not binde simply but secondarely in that case and respect as it is denounced against the aduersary of the members of the Church 11. There is no example of Christ which geueth power to hys disciples to excommunicate any subiecte especially for denying of any temporalties but contrary Which is thus declared by the fayth whereby we beleue that God is to be beloued aboue all thynges and our neighbour and enemy are to be beloued aboue all tēporall goodes of this world necessaryly for the law of God cannot be contrary vnto it selfe 12. The disciples of Christ haue no power by any ciuill coaction to exact temporall things by their censures This appeareth by the fayth of the Scripture Luke 23. Where Christ did forbid hys Apostles ciuilly to raigne or to beare any lordship The kings sayth he of the Gentiles beare rule ouer them but you not so And after thys sense it is expounded of S. Bernarde of S. Chrysostome and other holy men which conclusion notwithstanding yet may they exact
temporal things by ecclesistical ceÌ„sures incidently if case be that it appertaine to the reuengement of their God 13. It is not possible by the absolute power of God that if the Pope or any other Christian doe pretende to binde or loose at their pleasure by what meanes soeuer that thereby hee doeth so binde and loose The contrary of this coÌ„clusion will destroy the wholâ— Catholicke fayth importyng no lesse but him to be a blasphemer whiche so vsurpeth such absolute power of the Lord. And yet by this conclusion I entend not to derogate from the power of the Pope or of any other Prelate of the Churche but that he may by the vertue of the head so bynde and lose But doe vnderstand the conditionall of this negative to be impossible after this sense that it cannot bee that the Pope or any other Prelate of the Church can pretend by himselfe to bynde or lose how and after what maner he lyst himselfe except in such sorte that hee doe in deede so bynde and lose before God as he doth pretend to doe 14. We ought to beleue that the vicare of Christ doeth at suche times onely binde and loose when as hee worketh conformably by the lawe and ordinaunce of Christ. c The reason thereof is thys because otherwise it is vnlawfull for hym so to do except he should do it in the vertue of that law and so consequently vnlesse it be coÌ„formable to the law and ordinaunce of Christ. 15. To this conclusion this ought vniuersally to be beleeued that euery Priest rightly and duely ordered hath power according to hys vocation c. ¶ The reason heereof is this because that the order of priesthode in his owne nature and substance receaueth no such degrees either of more or of lesse And yet notwtstanding the power of inferiour Priests in these daies be vpon due consideration restrained and some times againe in time of extreme necessity released And thus according to the Doctours a Prelate hath a double power to wit the power of order the power of iurisdictioÌ„ or regimeÌ„t And according to this second power the Prelates are in an higher Maiestie and regiment 16. It is lawfull for Princes and Kynges in cases by the law limited to withdraw temporall commodities from Church men abusing the same habitualiter The reason therof is playne for that temporall Lordes ought rather to leaue to spirituall almes which bryngeth with it greater fruite then to corporall almes the case so standyng that some tyme it were a necessary work of spirituall almes to chastise such Clerkes by takyng from them their temporall liuinges which vse to abuse the same to the damnifyeng both of their soule and body The case which the law doth limite in this matter were the defect of correctyng his spirituall head or elles for lacke of correctyng the fayth of the Clerke which so offendeth as appeareth 16. q. 7. filijs Dist. 40. cap. Si Papa Whether they be temporall Lordes or any other men whatsoeuer which haue endued any Church with temporalities c The truth thereof is euidently sinne for that nothyng ought to stoppe a man froÌ„ the principall workes of charitie necessarily because in euery action and worke of man is to be vnderstand a priuy condition necessary of God his good will concurring with all as it is in the ciuill law de c. Conradi cap. 5. in fine collat x. And yet God forbid that by these wordes occasion should be geuen to the Lordes temporall to take away the goodes of fortune from the Church 18. An Ecclesiasticall minister yea the Byshop of Rome may lawfully be rebuked of his subiectes and for the profite of the Church be accused either of the Clergie or of the laytie The proufe of this is manifest hereby because the sayd Byshop of Rome is subiect to fall into the sinne agaynst the holy Ghost as may be supposed sauyng the sanctitude humilitie and reuerence due to such a Father For so long as our brother is subiect vnto the infirmitie of fallyng he lyeth vnder the law of brotherly correction And when the whole Colledge of Cardinals may be slouthfull in ministryng due correction for the necessary prosperitie of the Churche it is apparent that the residue of the body of the Churche which possibly may stand most of lay men may wholesomely correct the same accuse and bryng him to a better way The possibilitie of this case is touched Dist. 40. Si Papa If the Pope doe erre from the right fayth c. For like as such a great fall ought not to bee supposed in the Lord Pope without manifest euidence so agayne such an obstinacie ought not to be supposed in hym possibly beyng fallen but that bee will humbly receaue the wholesome medicine of his superiour correctyng him in the Lord. The practise of whiche conclusion also is testified in many Chronicles Farre be it from the Church of Christ that veritie should be condemned which soundeth euill to traÌ„sgressours and other slouthfull persons for then the whole â—ayth of the Scripture were in a damnable case Thus Iohn Wicklesse in geuyng his Exposition vnto his foresayd propositions and conclusions as is aboue prefixed through the fauour and diligence of the Londoners either shifted of the Byshops or elles satisfied them so that for that tyme he was dismissed and scaped clearely away onely beyng charged and commaunded by the sayd Byshops that he should not teach or preach any such doctrine any more for the offence of the lay people Thus this good man beyng escaped from the Bishops with this charge aforesayd yet notwithstandyng ceased not to proceede in his godly purpose labouryng and profityng still in the Church as he had begon Unto whom also as it happeneth by the prouidence of God this was a great helpe and stay for that in the same yeare or in the begynnyng of the next yeare folowyng the foresayd Pope Gregory xi whiche was the styrrer vp of all this trouble agaynst hym turned vp hys heeles and dyed After whom insued such a schisme in Rome betwene two Popes and other succeedyng after them one striuyng agaynst an other that the schisme thereof endured the space of xxxix yeares vntill the tyme of the Councell of Constaunce The occasioner of whiche schisme first was Pope Urbane the 6. who in the first begynnyng of hys Popedome was so proude and insolent to his Cardinals and other as to Dukes Princes and Queenes and so set to aduaunce his Nephew and kyndred with iniuries to other Princes that the greatest number of his Cardinalles and Courtyours by litle and litle shronke from him and set vp an other Frenche Pope agaynst hym named Clement who reigned xi yeares And after hym Benedictus the 13. who reigned yeares 26. Agayne of the contrary side after Urbanus the sixth succeeded Boniface the ninth Innocentius the viij Gregorius the xij Alexander the fift Iohn 13. ¶ Papae yeares month ¶ Antipapae yeares
thus as if he had beâ—e wroth he sayd to one of his clerkes Fetch hether quickly the certification that came to me â—roÌ„ Shrewsbury vnder the 〈◊〉 seale witnessing the errors and heresyes which this Losel hath venunously sowne there Then hastely the clarke tooke out and layde forth on a cupbord diuers rolles and writinges among which there was a litle one which the clarke deliuered to the Archbyshop And by and by the Archbishop read this roll conteyning this sentence The third sonday after Easter the yeare of our Lorde 1407. William Thorpe came vnto the towne of Shrewsbury and thorow leaue graunted vnto him to preache He sayd openly in S. Chaddes church in his sermon that the sacrament of the aulter after the consecration was materiall bread And that images should in no wise be worshipped And that meÌ„ should not go on pilgrimages And that priestes haue no title to tithes And that it is not lawful for to sweare in any wise ¶ And when the Archbishop had red thus this roll he rolled it vp agayne and sayd to me Is this wholesome learning to be among the people ☞ And I sayd to him Sir I am both ashamed on theyr behalf and right sorowful for them that haue certified you these thinges thus vntruelye for I preached neuer nor taught thus priuily nor apertly ¶ And the Archbishop sayd to me I will geue credence to these worshipfull men which haue written to me and witnessed vnder theyr scales there amoÌ„g them Though now thou denyest this weenest thou that I will geue credence to thee Thou Losell hast troubled the worshipfull communalty of Shrewsbury so that the Balifes and comminalty of that towne haue writteÌ„ to me praying me that am Archbishop of Cant. primate and Chancellor of England that I will vouchsafe to graunt them that if thou shalt be made as thou art worthy to suffer open iouresse for thine heresies that thou may haue thy iouresse openlye there among them So that all they whome thou and suche other Losels haue there peruerted may thorow feare of thy deed be reconciled agayne to the vnity of holy Church And also they that stand in true fayth of holy Church may thorow thy deed be more established therein And as if this asking well pleased yâ— Archbishop he sayd By my thrift this harty prayer and feruent request shall be thought on But certaynely nother yâ— prayer of the men of Shrewsbury nor the manassing of the Archbishoppe made me any thing afrayd But in rehearsing of this malice and in the hearing of it my hart greatly reioysed yet doth I thank God for the grace that I then thought and yâ—t think shall come to all the Church of God here thorow by the speciall mercifull doing of the Lord. And as hauing no dread of the malice of tyrantes by trusting stedfastly in the helpe of the Lord with full purpose for to knowledge the sothfastnes and to stand therby after my cunning and power I said to the Archbishop Sir if the truth of Gods word might now be accepted as it should be I doubt not to proue by likely euidence that they that are famed to be out of the fayth of holy Church in Shrewsbury in other places also are in the true fayth of holy Church For as theyr wordes found and theyr workes shew to mans iudgement dreading and louing faythfully God theyr will their desire ther loue theyr busines are most set to dread to offend God to loue for to please him in true faythfull keeping of his coÌ„mauÌ„dementes And agayne they that are sayd to be in the faith of holy Church in Shrewsbury in other places by open euidence of their proud enuious malicious couetous lecherous and other foule words workes neither know nor haue wil to know nor to occupy their wits truely and effectuously in the right fayth of holy Church Wherefore all these nor none that folow theyr maners shall any time come verely in the fayth of holy church except they inforce them more truely to come in the way which now they despise For these men and women that are now called faithfull and holden iust nother know nor will exercise theÌ„selfe to know of faythfulnes one commaundement of God And thus full many men and womeÌ„ now and specially meÌ„ that are named to be principall lims of holy church styree God to great wrath deserue his curse for that they call or hold them iust meÌ„ which are full vniust as their vicious wordes their great customable swearing and theyr slaunderous and shamefull works shew openly and witnes And therfore such vicious men vniust in theyr own confusion call them vniust men womeÌ„ which after their power and cunning busy themselues to liue iustly after the coÌ„maundement of God And where sir ye say that I haue distroubled the coÌ„minalty of Shrewsbury many other men and women with my teaching If it this be it is not to be wondred of wise men since all the communalty of that City of Ierusalem was distroubled of Christes own person that was very God and man and most prudent preacher that euer was or shal be And also all the Sinagoge of Nazareth was moued agaynst Christ so fulfilled with ire towards him for his preaching that the men of the Sinagoge rose vp and cast Christ out of theyr City led him vp to the top of a mouÌ„tayn for to cast him down there headling Also accordingly hereto the Lord witnesseth by Moises that he shall put dissention betwixt his people and the people that coÌ„trarieth and pursueth his people Who sir is he that shall preach the truth of Gods word to the vnfaith full people and shall set the sothfastnes of the Gospell and the prophecy of God almighty to be fulfilled ¶ And the Archbishop sayd to me It foloweth of these thy wordes that thou and such other thinkest that ye do right well for to preach and teach as ye do without authority of any Bishop For ye presume that the Lord hath choseÌ„ you onely for to preach as faythful disciples and speciall folowers of Christ. ☞ And I sayd Syr by authority of Gods law and also of Sayntes and Doctors I am learned to deme that it is euery Priestes office and duty for to preach busilye freely truely the word of God For no doubt euery Priest should purpose first in his soule couer to take the order of priesthood chiefly for to make knowne to the people the word of God after his cunning and power approuing his words euey to be true by his vertuous works and for this intent we suppose that Bishops other Prelates of holy church should chiefly take and vse their prelacye and for the same cause Bishops should geue to Priestes their orders For Bishops should accept no man to Priesthood except that he had good wil and fâ—â—l purpose were wel disposed and wel learned to preach
c. Also where you continuing yet still in your common place of lying out of which you cannot digresse do charge me farther that I do appoint out holy dayes and working daies by colours of red and blacke in my foresayd Calendare to be obserued these leude notes of yours if they had bene picked out of my Calendare by you wythout myne owne special declaration before made to the contrary they might seeme to haue some blush of credite Now what wil the reader say or what may he iudge cōsidering and conferring thys your cauilling with the matter of my premonition made before but that you are al together set to play the perpetuall Syc. I had almost called you by your right name master Cope But God make you as I said a good man Reading further in your boke I could not but smile and laugh at this your ridiculous and most loud lying Hyperbolismum where as you cōparing my making of saints with the Popes making can finde as ye say in the Pope no such impudent arrogancie in presuming as ye finde in me c. If the Pope had not abused hys arrogant iurisdiction in canonising and deifying his Saintes more then I haue done the yeare should not be combred wyth so many idle holy dayes nor the Calendares wyth so many raskall Saintes some of them as good as euer were they that put Christ to death But where will you finde M. Cope any man to beleue thys your hyperbolical comparison to be true whych seeth and knoweth the infinit and vnmeasurable excesse of the Popes arrogancie not only in shrining such a rable of blind saintes of his owne creating but also in prescribing the same to be receaued vniuersally in the whole worlde and not to be receaued onely but also to be inuocated for gifts and graces also to be worshipped for aduocates and mediatours Wherin riseth a double abhomination of the pope the one for his idolatrous making and worshipping of saintes the other for his blasphemous iniurie and derogation to Christe in repulsing him out of his office of mediation placing other mediatours of his owne making And nowe to consider what Saintes these were or what were the causes of their sancting what S. almost among all the Popes Saintes shall you finde M. Cope made within these 500. yeres but commonly he was eithe some Pope or some rich Bishop and Prelate or some fat abbat or some blind Frier some Monke or Nunne some superstitious regulare or some builder of monasteries or some geuer and benefactour to the popish clergy or mainteiner agonising for the dignities and liberties of the Popyshe church What poore lay man or lay womā were their liues neuer so Christian their faith and confession neuer so pure their death neuer so agonising for the witnes of Christ and truth of his word shall finde any place or fauour in all the Popes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the Popes Calendar either in red colour or els in blacke But heere M. Cope if yee had the wit somuch to defend as yee haue to ouerwhart you myght take mee wyth the maner and replie againe for the defence of your great Saintmaker or rather Godmaker of Rome that he maketh mo martyrs Saints of these foresayd poore laymen laywomen then euer he did of any other For he burneth them he hangeth them hee drowneth them imprisoneth famisheth them so maketh truer martyrs of Christ then any other of his new shrined saints whom he hath so dignified in his Calendar For the one he doth rubricate only with his red letters the other he doth rubricate with their owne bloud And therefore to aunswere you M. Cope to your comparison made betwene the pope and me for making of holy Martyrs and Saintes Briefly I say and report me to al the world y◠herein is no comparison For if ye speake of true Martyrs who doth make them but the pope if ye speake of fals martyrs who doth make them but the pope And farthermore to compare together the causes of these Martyred Saintes in my Calendare wyth them whyche shine shrined in the Popes Calendare taking the same proportion of time as I do wythin these last 500. yeares why may not I haue as good cause to celebrate these in my Calendar which lost their liues and were slain principally for the cause of Christ and of hys word as the pope hath to celebrate his double and simple feasted saintes in hys Calendar who in their doinges doctrine and life as they seemed rather to serue the Pope then Christ the Lord so in their death appeared no such cause why they shuld be sanctified in the church beyond all other Let not the Church of Christ M. Cope be deluded with hypocritical names nor fained apparitions and fabulous miracles neither be you deceiued your selfe but let vs resort sincerely to the worde of God What was in S. Fraunces looke vpon his superstitious life presumptuous testament wrought no dout by Sathan to diminish and obscure the Testament of Iesus Christ why he should be made a Saint and not an enemy rather of Christ What was likewise in Frier Dominicke who before Fraunces x. yeares together persecuted the poore Waldenses to death and destruction why should he stand a S. and a pillar of the church I pray you what see you in Thomas Becket but that he died for the ambitious libertyes of the popishe church What in Aldelmus and in Anselmus but only that they chased away maried priests from the churches and planted in idle Monkes in their steade The like also did Dunstanus who was rubricated wyth a duplex festum Elizabeth who was the wife of the Marquesse of Thuring when shee had with much perswasions got out her husbande to fight against the Turkes and was there slaine she afterward encloystered her selfe and was made a Nunne And doe you thinke these causes to be sufficient why they shuld be made saintes worshipped in churches and set in Calendares Long it were to make rehearsal of all this rifraffe and almost infinite One example may suffice for many S. Gilbert of Sempringhā was the sonne of Iocelin a knight who for his deformitie of his body was set to learning afterward made Chanon and was author of the Gilbertines in the time of king Iohn This Gilbert after he had erected 13. monasteries of hys order of Sempringham was afterwarde labored for vnto the Pope to be made a Saint Who hearing of hys myracles wrote hys letters to Hubert Archbishop of Canterbury in the behalfe of the foresayd Gilbert willing commaundyng per Apostolica scripta that the feast of the sayde Gilbert shoulde be solemnised through all the prouince of Canterb. Vt meritis nimirum eius precibus apud misericordissimum iudicem misericordiam consequamur c. Whereuppon Hubert the Archb. directeth downe hys wrytings to all the bishops within hys prouince
affirmed and proued that he shoulde ascende and come in another way for Iudas Iscariot was truely and lawfully chosen of the Lorde Iesus Christ vnto his Bishopricke as Christe sayth in the sixt of Iohn and yet he came in an other way into the sheepe folde and was a thefe and a Deuill and the sonne of perdition Did he not come in another waye when as our Sauiour spake thus of him he that eateth breade with me shall lift vp his heele agaynst me The same also is proued by Saynte Bernarde vnto Pope Eugenius Then sayde Paletz beholde the â—â—ror and maddenesse of this man for what more furious or madde thing canne there be then to say Iudas is chosen by Christ and notwithstanding he did ascende an other way and not by Christ. Iohn Husse aunswered verely both partes are true that he was electe and chosen by Christ and also that he did ascende and come in another way for he was a Theefe a Deuill and the sonne of perdition Then sayde Palettez cannot a manne be truely and lawefully chosen Pope or Byshoppe and afterwarde liue contrarye vnto Christe and that notwithstanding he doth not ascende any other wayes But I sayde Iohn Husse doe saye that whosoeuer doth enter into anye Byshoppricke or like office by Simonye not to the intent to labour and trauell in the Church of God but rather to liue delicately voluptuouslye and vnrighteously and to the intent to aduaunce hymselfe with all kinde of pride euery suche man ascendeth and commeth vppe by an other way and according vnto the Gospell he is a theefe and a robber The 7. Article The condemnation of the forty fyue Articles of Wickliffe made by the Doctours is vnreasonable and wicked and the cause by them alleadged is fayned and vntrue That is to say that none of those Articles are Catholicke but that euery of them be either hereticall erronious or offenciue The aunswere I haue wrytten it thus in my treatise the forty fyue Articles are condemned for this cause that none of those forty fyue is a Catholicke Article but eache of them is either hereticall erronious or offenciue O Mayster Doctour where is your proofe you fayne a cause which you doe not poue c. As it appeareth more at large in my Treatise Then sayd the Cardinall of Cambraye Iohn Husse thou diddest saye that thou wouldest not defend any errour of Iohn Wickliffes And now it appeareth in your bookes that you haue openly defended his Articles Iohn Hus aunswered Reuerend Father euen as I sayde before so doe I now say agayne that I will not defende any errours of Iohn Wickliffes neyther of anye other mannes but for so muche as it seemed vnto me to be agaynst conscience simply to consent vnto the condemnation of them no Scripture beyng alledged or brought contrary and agaynst them thereupon I woulde not consent or agree vnto the condemnation of them And for so much as the reason whiche is copulatiue can not be verifyed in euery poynt according to euery part thereof Nowe there remayneth sixe Articles of 39. These are sayd to be drawen out of an other treatise which he wrote agaynst Stanislaus de Znoyma The first Article No man is lawfully elect or chosen in that the Electours or the greater part of them haue consented with a liuely voyce according to the custome of men to elect and choose any person or that he is thereby the manifest and true Successour of Christ or Uicare of Peter in the Ecclesiasticall office but in that that any man doth most aboundantlye worke meritoriouslye to the profitte of the Churche he hath thereby more aboundant power geuen him of God thereunto The answere These things which follow are also written in my booke It standeth in the power and handes of wicked Electours to choose a woman into the Ecclesiasticall office as it appeareth by the election of Agnes whiche was called Iohn who held and occupyed the Popes place dignitye by the space of two yeares and more It may also be that they doe choose a Theefe a Murderer or a Deuil and consequently they may also elect and choose Antichrist It may also be that for loue couetousnesse or hatred they doe choose some person whom God doth not allowe And it appeareth that that person is not lawfully elect and and chosen In so much as the Electours or the greater part of them haue consented and agreed together according to the custome of men vpon any person or that he is thereby the manifest Successour or Uicare of Peter the Apostle or any other in the Ecclesiasticall office Therefore they which most accordingly vnto the scripture doe elect and choose reuelation being sette a parte doe onelye pronounce and determine by some probable reason vppon hym they doe electe and choose wherevppon whether the Electours doe so choose good or euill we ought to geue creditte vnto the workes of hym that is chosen for in that poynt that any manne doth moste aboundauntly worke meritoriously to the profitte of the Church he hath thereby more aboundaunt power geuen him of God thereunto And hereupon sayth Christ in the 10. of Iohn geue credit vnto workes The 2. Article The Pope being a reprobate is not the head of the holy Church of God The aunswere I wrote it thus in my Treatise that I woulde willinglye receiue a probable and effectuall reason of the Doctour howe thys question is contrary vnto the fayth to say that if the Pope be a reprobate how is he the head of the holy churche Beholde the trueth cannot decay or fayle in disputation for did Christ dispute agaynst the fayth when he demaunded of the Scribes and Pharisyes Math. 12. Ye stocke and ofspring of Uypers how can ye speake good thinges when you your selues are wicked and euill and beholde I demaunde of the Scribes if the Pope be a reprobate and the stocke of Uipers how is he the head of the holy Church of GOD that the Scribes and Pharisyes which were in the Councell house of Prage make aunswere hereunto For it is more possible that a reprobate man shoulde speake good thinges for so much as he may be in state of grace according vnto present iustice then to be the head of the holy Church of God Also in the 5. of Iohn our Sauiour complayneth vppon the Iewes saying How can you beleue which doe seeke for glory amongest your selues and doe not seeke for the glory that commeth onely of God And I likewise doe complayne how that if the Pope be a reprobate can he be the head of the Church of God which receiueth hys glory of the world and seketh not for the glory of GOD For it is more possible that the Pope being a Reprobate should beleue then that he should be the head of the Churche of God For so much as he taketh his glory of the world The 3. Article There is no sparke of apparance that there ought to be one head in the spiritualtye to
to be 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
working of some of whome Ioannes Auentinus shall tel vs in his own words shew vs who they be Quibus inquit audiendi quae fecerint pudor est nullus faciendi quae audire erubescunt Illic vbi opus nihil verentur hic vbi nihil opus est ibi verentur c. Who beyng ashamed belike to heare their worthy stratagemes lyke to come to light sought by what meanes they might the stopping of the same And because they could not worke it per brachium seculare by publike authoritie the Lord of heauen long preserue your noble Maiestie they renewed again an old wonted practise of theirs doyng in like sort herein as they did sometymes with the holy Bible in the dayes of your renowmed father of famous memory king Henry the viij who when they neither by manifest reason could gainstand the matter contained in the booke nor yet abide the comming out thereof then sought they by a subtile deuised traine to depraue the translation notes and Prologues thereof bearing the king in hand and all the people that there was in it a thousand lies and I cannot tell how many mo Not that there were such lies in it in very deede but because the comming of that booke should not bewray their lying falshood therefore they thought best to begin first to make exceptions themselues against it playing in their stage like as Phormio did in the old Comedie who beyng in all the fault himselfe began first to quarell with Demipho when Demipho rather had good right to lay Phormio by the heeles With like facing brags these Catholike Phormiones thinke now to dash out all good bookes and amongst others also these Monuments of Martyrs Which godly Martyrs as they could not abide beyng aliue so neither can they now suffer their memories to lyue after their death least the acts of them beyng knowne might bring perhaps their wicked acts and cruell murthers to detestation and therfore spurne they so vehemently against this booke of histories with all kind of contumelies and vprores railing and wondering vpon it much like as I haue heard of a company of thieues who in robbing a certaine true man by the high wayes side when they had found a piece of gold or two about him more then he would be acknown of they cried out of the falshood of the world meruailing and complaining what little truth was to be found in men Euen so these men deale also with me for when they themselues altogether delight in vntruths and haue replenished the whole Church of Christ with fained fables lying miracles false visions miserable errors contained in their Missals and Portuses Breuiars and Summaries and almost no true tale in all their Saintes lyues and Festiuals as now also no great truthes in our Louanian bookes c. Yet notwithstanding as though they were a people of much truth and that the world did not perceiue them they pretend a face and zeale of great veritie And as though there were no histories els in all the world corrupted but onely this history of Actes and Monumentes with tragicall voyces they exclaime and wonder vpon it sparing no cost of Hyperbolicall phrases to make it appeare as full of lies as lines c. much after the like sort of impudencie as Sophisters vse sometymes in their Sophismes to doe and sometimes is vsed also in Rhetorike that when an Argument commeth against them which they cannot well resolue in deed they haue a rule to shift of the matter with stoute wordes and tragicall admiration whereby to dash the Opponent out of countenance bearing the hearers in hand the same to be the weakest slenderest argument that euer was heard not worthy to be answered but vtterly to be hissed out of the Schooles With like sophistication these also fare with me who when they neither can abide to heare their owne doings declared nor yet deny the same which they heare to be true for three or foure escapes in the booke committed and yet some of them in the said Booke amended they neither reading the whole nor rightly vnderstanding that they read inueigh and maligne so peruersly the setting out therof as though neither any word in al that story were true nor any other story false in al the world besides And yet in accusing these my accusers I do not so excuse my self nor defeÌ„d my book as though nothing in it were to be sponged or amended Therfore I haue taken these paines reiterated my labours in trauailing out the story again doyng herein as Penelope did with her web vntwisting that she had done before Or as builders do sometimes which build and take down againe either to transpose the fashion or to make the foundation larger So in recognising this history I haue emploied a little more labour partly to enlarge the argument which I tooke in hand partly also to assay whether by any paynes taking I might pacifie the stomacks or satisfie the iudgments of these importune quarellers which neuerthelesse I feare I shall not do when I haue done all I can For well I know that all the heads of this hissing Hidra will neuer be cut of though I were as strong as Hercules And if Apelles the skilfull Painter when he had bestowed all his cunning vpon a piece of worke which no good artificer would or could greatly reprooue yet was not without some controlling Sutor which tooke vpon him Vltra crepidam much more may I looke for the like in these controlling dayes Neuerthelesse committing the successe thereof vnto the Lord I haue aduentured againe vpon this story of the Church and haue spent not onely my paines but also almost my health therein to bring it to this Which now beyng finished like as before I did so againe I exhibite and present the same vnto your Princely Maiestie blessing my Lord my God with all my heart first for this libertie of peace and tyme which through your peaceable gouernement he hath lent vnto vs for the gathering both of this and other like bookes tractations and monuments requisite to the behoofe of his Church which hitherto by iniquitie of tyme could not be contriued in any Kinges raigne since the Conquest before these Alcion dayes of yours Secondly as we are all bound with publicke voyces to magnify our God for this happy preseruation of your royall estate so priuately for mine owne part I also acknowledge my selfe bound to my God and to my Sauiour who so graciously in such weake health hath lent me time both to finish this worke and also to offer the second dedication thereof to your Maiesty desiring the same to accept in worth tâ—â— donation thereof if not for the worthinesse of the thing geuen yet as a testification of the bounden seruice and good will of one which by this he here presenteth declareth what he would if he had better to geue And though the story being written in the popular tongue serueth not so greatly for your own peculiar
write or do any good but either by flattering a man must offend the Godly or by true speaking procure hatred with the wicked Of such stinging Waspes and buszing Drones I had sufficient triall in my former edition before who if they had found in my book any iust cause to carpe or vpon any true zeale of truth had proceded agaynst the vntruths of my story and had brought iust proofes for the same I could haue right well abide it For God forbid but that faultes wheresoeuer they be should be detected and accused And therfore Accusers in a Common wealth after my mind do serue to no small stead But then such Accusers must beware they play not the dog of whom Cicero in his Oration speaketh which being set in Capitolio to fray away Theeues by night left the Theeues and fell to barcke at true men walking in the day Where true faultes be there to bay barcke is not amisse But to carpe where no cause is to spye in other strawes and to leape ouer theyr owne blockes to swalow Camels and to strayne gnattes to oppresse truth with lyes and to set vp lyes for truth to blaspheme the deare Martyrs of Christ and to Canonize for Sayntes whom Scripture would scarce allow for good Subiectes that is intollerable Such barcking Curres if they were well serued would be made a whyle to stoope But with these brauling spirites I entend not at this time much to wrastle Wherefore to leaue them a while till further leasure serue me to attend vpon them thus much I thought in the meane season by way of Protestation or petition to write vnto you both in generall particular the true members and faythful Congregation of Christes Church wheresoeuer either coÌ„gregated together or dispersed through the whole Realme of England that forsomuch as all the seeking of these Aduersaryes is to do what they can by discrediting of this History with slaunders sinister surmises how to withdraw the Readers froÌ„ it This therfore shal be in few wordes to premonish and desire of all and singuler of you all well minded louers and partakers of Christes Gospell not to suffer your selues to be deceiued with the big brags and hyperbolicall speeches of those flaundering tongues whatsoeuer they haue or shall hereafter exclame agaynst the same But indifferently staying your iudgement till truth be tryed you will first peruse then refuse measuring the vntruthes of this Hystory not by the scoaring vp of theyr hundreds and thousandes of lyes which they geue out but wisely weying the purpose of theyr doinges according as you finde and so to iudge of the matter To read my bookes I allure neither one nor other Euery man as he seeth cause to like as he list If any shall thinke his labor to much in reading this history his choyce is free either to read this or any other which he more mindeth But if the fruite thereof shall recompence the Readers trauell then would I wish no man so light eared to be caryed away for any sinister clamour of Aduersaryes who many times depraue good doinges not for the faultes they finde but therefore finde faultes because they would depraue As for me and my history as my will was to profite all and displease none so if skill in any part wanted to will yet hath my purpose bene simple and certes the cause no lesse vrgent also which moued me to take this enterprise in hand For first to see the simple flocke of Christ especially the vnlearned sort so miserably abused and all for ignoraunce of history not knowing the course of times and true discent of the Church it pittyed me that part of diligence so long to haue bene vnsupplyed in this my countrey Church of Englande Agayne considering the multitude of Chronicles and story writers both in England and out of England of whome the most part haue bene either Monkes or Clientes to the sea of Rome it grieued me to behold how partially they handled theyr storyes Whose paynefull trauell albeit I cannot but coÌ„mend in committing diuers thinges to writing not vnfruitful to be knowne or vnpleasant to be read yet it lamented me to see in theyr Monumentes the principall poyntes which chiefly concerned the state of Christes Church and were most necessary of all christen people to be knowne either altogether pretermitted or if any mention thereof were inserted yet were all things drawn to the honor specially of the Church of Rome or els to the fauor of theyr owne sect of Religion Wherby the vulgare â—ort hearing and reading in theyr writinges no other church mentioned or magnified but onely that Church which here florished in this world in riches and iollity were drawne also to the same persuasion to thinke no other Church to haue stand in all the earth but onely the Church of Rome In the number of this sort of writers besides our Monkes of England for euery Monastery almost had his Chronicler I might also recite both Italian and other countrey authors as Platina Sabellicus Nauclerus Martinus Antoninus VinceÌ„tius Onuphrius Laziardus Georgius Lilius Pollid Virgilius with many more who taking vpon theÌ„ to intermeddle with matters of the church although in part they expresse some truth in matters concerning the Bishops and sea of Rome yet in suppressing an other part they play with vs as Ananias and Saphira did with their mony or as Apelles did in Pliny who painting the one halfe of Venus comming out of the sea left the other halfe vnperfect So these writers while they shew vs one half of the B. of Rome the other halfe of him they leaue vnperfect vtterly vntold For as they paynt him out on the one part glistering in welth and glorye in shewing what succession the Popes had from the chaire of S. Peter when they first began and how long they sate what Churches and what famous buildings they erected how farre theyr possessions reached what lawes they made what councels they called what honour they receiued of Kynges and Emperours what Princes and Countryes they brought vnder theyr authority with other like stratagemes of great pompe and royalty so on the other side what vices these Popes brought with them to theyr seat what abhominatioÌ„s they practised what superstition they mainteined what Idolatry they procured what wicked doctrine they defended contrary to the expresse word of God to what heresies they fell into what diuision of sectes they cut the vnity of christian Religion how some practised by Simony some by Necromancy and Sorcery some by poysoning some indenting with the Deuill to come by theyr Papacy what hypocrisy was in theyr liues what corruptioÌ„ in theyr doctrine what warres they raysed what bloudshed they caused what treachery they trauersed agaynst their Lordes and Emperours imprisoning some betraying some to the Templaryes and SaraceÌ„s in bringing other vnder theyr feet also in beheading some as they did with Fredericus and Conradinus the heires and ofspring of the house of Fredericus
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
preached After theyr death and Martyrdom it pleased the Lord to prouide a generall quietnes to his Church wherby the number of hys flocke began more to encrease In this age then followed here in the sayd land of Britayne Fastidius Niuianus Patricius Bacchiarius Dubricius Congellus Kentigernus Helmotus Dauid Daniell Sampson Elnodugue Asaphus Cildas Heulanus Elbodus Dinothus Samuell Niuius and a great sort moe whiche gouerned the Churche of Britayne by Christen doctrine a long season albeit the ciuil gouernours for the tyme were then dissolute careles as Gildas very sharply doth lay to theyr charge and so at length were subdued by the Saxons All this while about the space of foure hundred yeares Religion remayned in Britayne vncorrupt and the word of Christ truely preached till about the comming of Austen and of hys companions from Rome many of the sayd Britayne preachers were slayne by the Saxons After that began Christen fayth to enter spring among the Saxons after a certayne romish sort yet notwithstanding some what more tollerable thē were the times which after folowed through the dilligent industry of some godly teachers which then liued amongest them as Aidanus Finianus Coleman Archbishop of Yorke Beda Iohn of Beuerlay Alcuinus Noetus Hucharius Serlo Achardus Ealredus Alexander Neckam Negellus Fenallus Alfricus Sygeferthus such other who though they erred in some few thinges yet neither so grossely nor so greatly to be complayned of in respect of the abuses that followed For as yet all thys while the error of Transubstantiation and leuation with auriculer confession was not crept in for a publicke doctrine in Christes Church as by theyr owne Saxon Sermon made by Aelfricus set out in the second Volume of this present history may appeare pag. 1114. During the which meane time although the Bishops of Rome wer had here in some reuerēce with the Clergy yet had they nothing as yet to do in setting lawes touching matters of the Church of England but that only appertayned to the kings and gouernours of the land as is in this story to be seene pag. 754. And thus the Church of Rome albeit it began then to decline a pace frō God yet during all this while it remayned hitherto in some reasonable order till at length after that the sayd Bishops began to shout vp in the world through the liberalitie of good Princes and especially by Mathilda a noble Duches of Italy Who at her death made the Pope heyre of all her landes and indued his sea with great reuenewes Then riches begot ambition Ambition destroyed Religion so that all came to ruine Out of this corruption sprang forth here in Englād as did in other places more an other romish kind of Monkery worse then the other before being much more drowned in superstition and ceremonies which was about the yeare of our Lord. 980. Of this swarme was Egbertus Aigelbert Egwine Boniface Wilfrede Agathon Iames Romayne Cedda Dunstane Oswold Athelwold Athelwine Duke of Eastangles Lanfrancke Anselme and such other And yet in this tyme also through Gods prouidence the Churche lacked not some of better knowledge and iudgement to weigh with the darcknes of those dayes For although king Edgar with Edward his base sonne being seduced by Dunstane Oswold and other Monkish Clerkes was thē a great author and fautor of much superstition erecting as many Monasteries as were Sondayes in the yeare yet notwithstanding this continued not long For eftsoones after the death of Edgar came king Ethelrede and Queene Elfthred his mother with Alferus Duke of merceland and other peeres and nobles of the Realme who displaced the Monkes againe and restored the maryed Priests to their old possessions and liuings Moreouer after that followed also the Danes whiche ouerthrew those Monkish foundations as fast as king Edgar had set them vp before And thus hetherto stode the condition of the true Church of Christ albeit not without some repugnance and difficultie yet in some meane state of the truth veritie till time of pope Hildebrand called Gregory 7. which was nere about the yeare 1080. And of Pope Innocentius 3. in the yeare 1215. By whome altogether was turned vpside downe all order broken dissipline dissolued true doctrine defaced Christian faith extinguished Instead whereof was set vp preaching of mens decrees dreames and idle traditions And whereas before truth was free to be disputed amongest learned men now libertie was turned into law Argument into Authoritie Whatsoeuer the Byshoppe of Rome denounced that stode for an oracle of all men to be receaued without opposition or contradiction whatsoeuer was contrary ibso facto it was heresie to be punished with fagot and flaming fire Then began the sincere fayth of this English Church which held out so long to quayle Then was the clerre sunne shine of Gods word ouershadowed with mistes and darcknes appearing like sacke-cloth to the people which neither could vnderstand that they read nor yet permitted to read that they could vnderstand In these miserable dayes as the true visible Church beganne now to shrinke and keep in for feare so vpstart a new sort of players to furnish the stage as schole Doctours Canonistes and foure orders of Friers Besides other Monasticall sectes and fraternities of infinite variety Which euer since haue kept such a stirre in the Church that none for them almost durst rout neyther Caesar king nor subiect What they defined stode What they approued was Catholicke What they condemned was heresie whom soeuer they accused none almost could saue And thus haue these hetherto continued or raigned rather in the Church the space now of foure hundreth yeares and odde During which space the true Church of Christ although it durst not openly appeare in the face of the world oppressed by tyranny yet neyther was it so inuisible or vnknown but by the prouidence of the Lord some remnaunt alwayes remayned from tyme to time which not onely shewed secret good affection to sincere doctrine but also stode in open defence of truth agaynst the disordered Churche of Rome In which Catalogue first to pretermit Barthramus and Barengarius which were before Pope Innocent 3. a learned multitude of sufficient witnesses here might be produced whose names neyther are obscure nor doctrine vnknowne as Ioachim Abbot of Calabria Almericus a learned Byshop who was iudged an hereticke for holding agaynst Images in the time of the sayd Innocentius Besides the Martirs of Alsatia of whome we read an hundred to be burned by the sayd Innocentius in one day as writeth Hermanus Mutius Adde likewise to these Waldenses or Albigenses which to a great number segregated themselues from the Church of Rome To this number also belonged Reymundus Earle of Tholose Marsilius Patiuius Gulielmus de S. Amore Simon Tornacensis Arnoldus de noua villa Ioannes Semeca besides diuers other preachers in Sueuia standing agaynst the Pope Anno. 1240. Ex Cranz Laurentius Anglicus a Mayster of
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
saluation contrary to the working of the holy spirite of God And thus the Church of Rome pretending onely the name of Christ and of his Religion is so farre altered from the truth of that which it pretendeth that vnder the name of Christ it persecuteth both Christ his Religion working more harme to the Church of Christ then euer did the open tirants and persecuting Emperours among the heathen not much vnlike herein to the olde Sinagoge of the Scribes and Phareseis who vnder the name of God crucified the sonne of God and vnder pretence of the law fought against the Gospell and vnder the title of Abrahams children persecuted the childrē of Abraham And as they bragging so highly of the Temple of the Lord the Temple of the Lorde did in deede destroye the true Temple of the Lord right so these pretensed Catholikes in these dayes after they haue raysed vppe a Catholike Churche of their owne and haue armed the same with lawes and haue gathered vnto them a power of Priestes Prelates Abbats Priors of religious men of Cardinals and also of secular Princes to take their part now vnder the name of the Catholicke Church they persecute the true Catholike church and coloring their procedings still with In nomine Domini most cruelly they put to death which die pro nomine Domini condemning them for heretikes schismatikes and rebles not which deny any part of the creede which they themselues professe nor such whome they can conuince by any Scripture but onely such which will not ioyne wyth their errours and heresies contrary to the honour of God and truth of his worde And lest any should thinke this that we here protest against the corrupt errours manifold deformities of this latter Church of Rome to proceede of any raucor or affection rather then grounded of necessary causes and demōstrations euident my purpose is by the Lordes leaue to take herein some litle paine that as I haue collected a litle before the summe cōtents of S. Paules doctrine where with the old Church of Rome was first seasoned and acquainted so now as in a like summary table to discrye the particular braunches and contents of the Popes doctrine now set foorth to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is betwene the church of Rome that now is and the church of Rome that then was planted by the Apostles in the primitiue time And to the ende to open to the simple reader some waye whereby he may the better iudge in such matters of doctrine not be deceaued in discerning truth from errour first we wil propound certeine principles or general positions as infallible rules or truthes of the Scripture wherby al other doctrines opinions of men being tried and examined as in the touchstone may the more easely be iudged whether they be true or cōtrary whether they make agaynst the scripture or no. ¶ Certeine Principles or generall verities grounded vpon the truth of Gods word ¶ The first principle 1. AS sinne and death came originally by the disobedience of one to all men of his generation by nature so righteousnes and life come originally by the obedience of one to all men regenerated of him by faith Baptisme Rom. 5. ¶ The 2. Principle 2. The promise of God was freely giuen to our first parentes without their deseruing that the seede of a woman should breake the Serpents head Gen. 3. ¶ The 3. Principles 3. Promise was giuen freely to Abraham before he deserued any thing that in his seede all nations should be blessed Gen. 12. ¶ The 4. Principle 4. To the worde of God neither must wee adde nor take from it Deut. 4. ¶ The 5. Principle 5. He that doth the workes of the law shall liue therein Leuit. 18. Gal. 3. ¶ The 6. Principle 6. Accursed is he which abideth not in euery thing that is written in the booke of the law Deut. 27. Gal. 3. ¶ The 7. Principle 7. God onely is to be worshipped Deut. 6. Luc. 4. ¶ The 8. Principle 8. All our righteousnes is like a defiled cloth of a woman Esay 64. ¶ The 9. Principle 9. In all my holy hill they shall not kill nor slay saith the Lord. Esay 11.65 ¶ The 10. Principle 10. God loueth mercy and obedience more then sacrifice Osee. 6.1 Reg. 15. ¶ The 11. Principle 11. The lawe worketh anger condemneth and openeth sinne Rom. 3. ¶ The 12. Principle 12. The end of the law is Christ to righteousnes to euery one that beleueth Rom. 10. ¶ The 13. Principle 13. Whosoeuer beleeueth and is Baptised shall be saued Mat. vlt. ¶ The 14. Principle 14. A man is iustified by faith without workes freely by grace not of our selues Gal. 2. Ephes. 2. ¶ The 15. Principle 15. There is no remission of sinnes without bloud Heb. 9 ¶ The 16. Principle 16. Whatsoeuer is not of faith is sinne Rom. 14. without faith it is impossible to please God Heb. 11. ¶ The 17. Principle 17. One Mediatour betweene God man Christ Iesus 1. Tim. 2. he is the propitiatiō for our sinnes 1. Iohn 2. ¶ The 18. Principle 18. Who soeuer seeketh in the law to be iustified is fallen from grace ¶ The 19. Principle 19. In Christ be all the promises of God Est Amen 2. Cor. 1. ¶ The 20. Principle 20. Let euery soule be subiect to superiour powers gyuyng to Caesar that which is Cesars to God that which is Gods Rom. 13. These principles and infallible rules of the Scripture as no man can denie so if they be granted the doctrine thē of the Popes Church must needes be found not to be Catholike but rather full of errours and heresies as in the sequele folowing remaineth more expressely and particularly by the grace of Christ to be conuinced ¶ Here foloweth a Summary collection of the errours heresies and absurdities conteyned in the popes doctrine contrary to the rules of Gods vvord and the first institution of the Church of Rome Of Faith and Iustification FIrst as touching the onely meanes and instrumentall cause of our iustificatiō wherby the merits of Christes Passiō be applied to vs made ours ye heard before how S. Paule onely ascrybeth the same to faith as appeareth by all his letters especially to the Romanes Where he excluding al kind of works ascribeth al our saluation iustification righteousnes reconciliation and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising whereby the merites of Christes passion they saye are applyed to vs and made ours to the putting away of sinnes and for our iustification as hope charitie sacrifice of the Masse auricular confession satisfacion merits of Saintes and holy orders the
fast of xl dayes was obserued long before Telesphorus by these wordes that followe In the dayes sayd he either of Lente or in the time of other lawfull fastinges he that abstaineth not as well from the eating meate as also from the mixture of bodies doth incurre in so doing not onely pollution but also cōmitteth offence which must be washed away with the teares of repentaunce Agayne Apollonius affirmeth that Montanus the heretike was the first deuiser and brynger in of these lawes of fasting into the Churche which before was vsed to be free Euseb. Lib. 5. cap. 18. but especially by Socrates wryter of the Ecclesiasticali story who lyued after the daies of Theodosius maye bee argued that this vij wekes fast is falsely imputed to Telesphorus For Socrates in his first booke speaking of this time hath these wordes Romani namque tres ante Pascha septimanas praeter Sabbatum Dominicam continuas ieiuuant that is the Romanes saith he doe fast three weekes continually before Easter beside the Sabbaoth and the Sonday And moreouer speaking of the diuers and sundry fastings of Lent in sundry and diuers Churches he addeth these words And because that no man can bring forth any commaundement written of this matter it is therefore apparant that the Apostles left this kind of fast free to euery mans will and iudgement least anye should be constrayned by feare and necessitie to doe that which is good c. With this of Socrates agreeth also the wordes of Sozomenus liuing much about y◠same time in his seuenth voke where he thus writeth The whole fast of Lent saith he some comprehend in sixe weekes as doe the Illyrians and the west churches with al Libia Egipt Palestina some in vij weekes as at Cōstantinople the parties bordering to Phoenicia other some in three weekes next before the day of Easter some againe in ij weekes c. By the whiche it may be collected that Telesph neuer ordained any such fast of vij wekes whiche otherwise neither woulde haue ben neglected in Rome in the west churches neither againe woulde haue bene vnremembred of these auncient Ecclesiasticall writers if any such thing had bene The like is to be thought also of the rest not onely of his constitutions but also of the other auntient Byshops Martyrs which followed after him as of Higinus an 142. who succeding him dying also a Martyr as Volateranus Lib. 22. declareth is saide or rather fained to bring in the creame one Godfather and Godmother in Baptisme to ordayne the dedication of Churches when as in his time so far it was of that anye solemne Churches were standing in Rome that vnneth the Christians could safely conuent in their own houses Likewise they distincting the orders of Metropolitanes Byshops and other degres sauour nothing lesse then of that tyme. After Higynus followed Pius who as Platina reporteth was so precisely deuout aboute the holye misteries of the Lords Table that if any one croome therof did fall downe to the grounde he ordained that the Priest shoulde doe penaunce xl daies If any fell vpō the Superalter he should doe penaunce iij. daies if vpon the linen Corporas cloth iiij daies if vpon any other linnen cloth ix daies And if any drop of the bloude saith he should chaunce be spilled wheresoeuer it fell it should be licked vp if it were possible if not the place should be washed or pared so being washed or pared should be burned and layd in the vestry All which toies may seeme to a wise man more vaine and trifling then to fauour of those pure and straight times of those holy Martyrs This Pius as is reported was much conuersaunt with Hermes called otherwise Pastor Damasus saith he was his brother but how is that like that Hermes being the disciple of Paule or one of the lx disciples could be the brother of this Pius Of this Hermes of the reuelations the foresaid Pius in his Epistle decretall if it be not forged maketh mentiō declaring that vnto him appeared the aungel of God in the habite of a shepherde commaunding him that Easter day should be celebrated of al men vpō no other day but vpon a sonday whereupon saith the Epistle Pius the Byshop by his authoritie Apostolicall decreed and commaunded the same to be obserued of al men Then succeeded Anicetus Soter and Eleutharius about the yeare of our Lord. 180. This Eleutherius at the request of Lucius king of Britanes sent to him Damianus and Fugatius by whom the king was conuerted to Christes saith and baptised about the yeare of our Lorde 179. Nauclerus Lib. Chro. Gen. 6. saith it was an 156. Henr. de Erfodia saith it was 169. in the xix yeare of Verus the Emperour some say it was in the vj. yeare of Commodus which shoulde be about the yeare of our Lorde 185. Timotheus in his storye thinketh that Eleutherius came himself but that is not like And as there is a variaunce among the writers for the count of yeres So doth there rise a question among some whether Eleutherius was the first that brought the faith from Rome into this lande or not Nicephorus Lib. 2. cap. 4. saith that Symō Zelotes came into Britaine Some other alledge out of Gildas de victoria Aurel Ambrosi that Ioseph of Aramathie after the dispersion of the Iewes was sent to Philip the Apostle from Fraunce to Britaine about the yeare of our Lord 63. and here remained in this land al his time and so with his fellowes laide the first foundation of christian fayth among the Britaine people Whereupon other preachers and teachers cōming afterwarde confirmed the same increased it more And therefore doth Petrus Cluniacensis call the Scotishmen so doth count them as more auntient Christians For the confirmation hereof might be alledged the testimonie of Origene of Tertulian and the wordes also of the letter of Eleutherius whiche importe no lesse but that the faith of Christ was here in Englande among the Britaine people before Eleutherius time before the king was cōuerted but hereof more shal be spokē hereafter Christ willing when after the tractation of these .x. persecutiōs we shal enter the matter of our English stories About this time of Commodus aforementioned among diuers other learned men and famous teachers whō God stirred vp at that time as he doth at all other times rayse vp some in his church to confound the persecutors by learning and writing as the Martirs to confirme the truth with their bloud was Serapion Byshop of Antioche Egesippus a writer of the Ecclesiasticall historye from Christes Passion to his time as witnesseth Hierome Eusebius Lib. 4. cap. 8. 22. which bookes of his be not nowe remayning And those that be remaining which be 5. de excidio Hierosol be not mentioned neither of Hierome nor of Eusebius Miltiades which also wrote his Apology in defence of christian Religion
superstition the creature to the creator that things signifying to the things them selues signified c. To the Church likewise and ceremonies of the church to generall Councels to the blessed virgin Mary mother of Christ to the bishop of Rome and to all other in like case not contented to attribute that which is sufficient they exceede moreouer the bounds of iudgement and veritie iudging so of the Church general coūcels as though they could neuer or did neuer erre in any iote That the blessed mother of Christ amongest al women was blessed and a virgine ful of grace the Scripture truth doth giue but to say that she was borne without al original sinne or to make of her an aduocate or mother of mercy there they run further then truth wil beare The ceremonies were first ordained to serue but onely for order sake vnto the which they haue attributed so much at length that they haue set in them a great part of our Religion yea also saluation And what thing is there els almost wherein the Papistes haue not exceeded Wherfore to auoyd this common error of the papists we must beware in cōmending the Doctors writers of the Church so commend them that truth and consideratiō go with our cōmendation For though this cannot be denied but that holy Cyprian and other blessed Martyrs were holy men yet notwithstanding they were men that is such as might haue had their falles faultes men I say not aungels nor gods saued by God not sauiours of men nor patrons of grace and though they were also men of excellent learning worthy Doctors yet with theyr learning they had their errors also annexed And though their bookes be as they ought to be of great authority yet ought they not to be equall with the Scriptures And albeit the saide well in most things yet it is not therefore inough that what they said it must stande for a truth That preeminence of authority onely belongeth to the worde of God and not to the pen of man For of men and Doctors be they neuer so famous there is none that is voyde of his reprehension In Origene although in his time the admiratiō of his learning was singuler yet how many things be there which the Church nowe holdeth not but examining him by Scriptures where he sayd well they admit him where otherwise they leaue him In Polycarpus the church hath corrected and altered that which he did holde in celebrating the Easter day after the Iewes Neither cā holy and blessed Ignatius be defended in al his sayings as where he maketh the fasting vpon the Sonday or the Sabboth day as great an offence as to kil Christ him selfe Ignat Epist. ad Phillip contrary to this saying of Saint Paule Let no man iudge you in meate drinke Also where the said Ignatius speaketh De virginitate and of other thinges mo Irenaeus did hold that man was not made perfect in the beginning He seemeth also to defend free will in man in those thinges also that be spirituall He saye◠that Christ suffered after he was fifty yeares old abusing this place of the Gospell Quinquaginta annos nondum habes c. Tertulianus whom S. Cyprian neuer laide out of his handes almost is noted to be a Chiliaste also to haue bene of Mōtanus sect The same did hold also with Iustine Cyprian other that the Aungels fel first for the concupiscence of women Lib. de habitu mulierum He defendeth fre wil of man after the corruption of nature inclining also to the errour of them which defend the possibilitie of keeping God his law Cōcerning Mariage Vnum matrimonium inquit nouimus sicut vnum Deum i. We know sayth he one Mariage as we know one God condemning the second maryage Lib de Monogam Diuers other things of like absurditie in him be noted Iustinus also seemeth to haue inclined vnto the errour of the Chiliastes of the fall of certaine Aungels by wemen offree will or man of possibilitie of keeping the lawe and such other Neither was this our Cyprian the great schooler of Tertulian vtterly exempt from the blot of them who contrary to the doctrine of the Church did hold with rebaptising of such as were before Baptised of heretikes Whereof speaketh S. Austen myslyking the same errour of Cyprian in these words contained in his 2. booke Contra Cresconium Cypriani inquit laudem ego consequi non valeo eius multis literis mea scripta non comparo eius ingenium diligo eius ore delector eius charitatem miror eius Martyrium veneror Non accipio quod de baptisandis haereticis schismaticis sensit c. Uppon the whiche matter there was a great contention betwene the sayd Cyprian and Stephen Bishop of Rome as partly afore is note◠Of Austen himselfe likewise of Ambrose Hierome Chrisostome the same maye be said that none of them also clearely passed away but their peculiar faultes and errours went with them whereof it were to long and out of our purpose at this present to entreate And thus much concerning the story of Cyprian the holy learned Martyr of Christ. Albeit here is to be noted by the way touching the life and story of Cyprian that this Cyprian was not he whome the narration of Nazianzen speaketh of as is aboue mentioned who from Arte Magicke was conuerted to bee a Christian which Cyprian was a Citizen of Antioche and afterward Bishop of the same Citie and was Martyred vnder Diocletian Where as this Cyprian was Byshop of Carthage and died vnder Valerianus as is sayd c. By the decrees of Gratiā Dist. x. Quoniam it appeareth moreouer that there was also a third Cyprian in the time of Iulianus the Emperour Apostata long after both these aforenamed For so giueth the title prefixed before the saide Distinct Cyprianus Iuliano Imperatori the distinction beginning Quoniam idem mediator Dei hominum homo Christus Iesus he actibus proprijs dignitatibus distinctis officia potestatis vtriusque discernit c. Upon the which distinctiō the glose commeth in with these words saying that the popedome and the seate Imperial haue both one beginning of one that is Christ who was both Bishoppe and king of Kings And that the said dignities be distincted albeit the Pope notwithstanding hath both the swords in his hand and may exercise them both some time And therefore although they be distincted yet in exercise the one standeth lineally vnder the other so that the imperiall dignitie is subiect vnder the Papall dignitie as the inferiour is subiect vnder the superiour that as there is one ruler ouer the whole which is God so in the Church is one Monarche that is the Pope to whom the Lord hath committed the power and lawfull right both of the heauenly and terrene dominion Haec Glosa Thus much I thought here
and Antoninus who in playne termes likewyse report the same Nowe hauing sayd the foundation for the truth and ground of this matter let vs come to examine how truely our latter writers do say which write that Editha and not Edward was the child for whom Dunstane enioined to the king 7. yeares penaunce and also how truely they report Edward to be a lawfull heyre and Elflede to bee a lawfull wyfe to king Edgar For first touching Editha this is confessed by the sayd writers themselues that she was of good yeares at what tyme Edgar her father was enioyned his penaunce After the which seuen yeares of his penaunce expyred he lyued at the most but in yeares and a halfe Which seuen yeares and 3. yeares and a halfe make in all but x. yeres a halfe But now the said authors themselues do graunt that she was made Abbas by her father he beyng then alyue And how can this then stand with her Legend which sayth that she was not lesse then 15. yeares of age By which account it must needes fall out that she could not be so little as v. yeres old before the birth of that chyld for whom the kyng did penaunce And thus much touching Editha Now in like maner to consider of the tyme of Edward First this by all writers is graunted that he was slayne in the 15. yeare of his age Which yeares do well agree to that chyld which king Edgar begate in bastardy for the which he did hys penance For the more euidence whereof let vs come to the supputation of yeares in this sort First the penaunce of the king after the byrth of this child lasted 7. yeres Then the king after the same lyued 3. yeres a halfe After whose death Edward raigned other 3. yeres and a half which in all make the full summe of 14. yeres About the count of which age the said Edward goyng on his 15. yeres by their owne reckoning was slaine And thus haue ye by manifest demonstration prooued by the right casting of the yeres after their owne graunt rekoning that Editha daughter of Wlfride in no case can be the child which was borne after Edward for whom the king was enioyned penance but that Edward rather was borne after Editha and was the childe for whom the penance was enioined contrary to the opinion commōly receiued in the church which for ignorance of the story hath hetherto holden Edward to be an holy Martyr and right heyre vnto the crowne Which error and opinion how it first sprang and by whom albeit it pertaine not to my story to discusse yet were it no hard matter to coniecture First after that Dunstane and Oswolde wyth other Bishops Abbots and certayne Lordes Dukes of that faction for the maintenaunce of Monkery had aduaunced Edward to be king against Queene Alfrith mother of Ethelred Alferus duke of Mercia and certaine other Nobles which held with the contrary side of the Priestes agaynst the Monkes In processe of tyme the monkes that came after to write stories perceiuing Dunstane to be reputed in the Church of Rome for an holy Saint and the sayd king Edward for an holy Martyr and partly also to bolster vp their owne religion of Monkery so muche as they could to the intent therfore they would saue the credite both of Dunstane and of the kyng and especially bearing fauour to their owne religion and partly that the reputation of the church of Rome should not be disteined by opening the truth of this matter either did not see or would not confesse herein what they knew but rather thought best to blanch the story and colourably to hide the simple truth therof making the people falsly beleue that Elfleda the mother of Edward was wife to king Edgar and Edward to be lawfully borne and also that Editha was born after Edward to be the child for which the king was enioyned penance All which is false and cōtrary both to the order of tyme aboue declared and also to the plaine words of Malmesbury which speaking of king Edgars last concubine sayth in plaine wordes Dilexit vnicè integram lecto vni deferens sidem quoad legitimam vxorem accepit Elfthride filiam Ordgari That is he had a concubine whom he loued entirely keping true faith of his bed to her alone vntil the tyme he maried for his lawfull wife Elfride the daughter of duke Ordgare c. Wherby we haue to vnderstand that whatsoeuer concubine this was which Malmesbury speaketh off certaine it is that Edgar liued in whoredome till tyme he maried his lawfull wyfe Furthermore and finally to conclude beside these arguments and allegations aboue recited let this also be perpended how the said Dunstan with his complices after the killing of king Edward leauing the right heyre of the crowne which was Ethelred went about as Capgraue and their owne Legend cōfesseth to set vp Editha the other bastarde to possesse the crowne but that she more wise then her brother Edward refused the same Wherby what is to be thought of the doyngs of Dunstane and what should be the cause why hee preferred both Edward and Editha to the crowne rather then the lawfull heyre I leaue to all indifferent Readers therof to iudge After that Dunstane and his fellowes had thus set vp Edward for their king they were now where they would be supposing all to be sure on their side and that they had established the kingdom of Monkery for euer through the helpe of the young king and the Duke of Eastangles and certaine other nobles whom they had drawn to their part Howbeit this matter passed not so wel with them as they hoped For shortly after the coronation of this yong king Alferus duke of Mercia who folowed much the deedes of the Queene with other great men stoutly standing on the contrary side droue out the Monkes from the Cathedrall churches which king Edgar before had set in and restored agayne the Priests as Ranulphus sayth with their concubines but in the historie of the Librarie of Iornall I find it plainly expressed with their wiues The wordes of the very author be these Alferus princeps Merciorum caeterique plures eiectis monachis de magnis monasterijs quos rex Edgarus nuper instituerat clericos cum vxoribus reduxerunt That is Alterus duke of Mercia with other great men mo droue out the Monkes from the great monasteries whom king Edgar had there set in before restored againe the priests with their wyues Wherby it doth euidently appeare that priests in those dayes were maried and had their lawfull wiues The like before that in king Inas tyme is plaine that Bishops then had wiues and children as appeareth by the words of the lawe then set forth extant in the history of the said Iornalensis which be these Si quis filiolum alterius occidat vel patrinum sit simile cognationi
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
that which our aduersaries take out of their owne treasurie And because I will not refuse the order of lawe in this behalfe let it be the ende of the strife that either I may be openly shamed before the people either els the victory falling on my side we may winne you to the obedience of our soueraigne Lord the Emperour Also take you hede to this saying If any man do preach otherwise then that which is preached let him be of you accursed This curse I say doeth not proceede from any newe prophane authoritie but is thundered downe from the third heauen And of them which knowe not the righteousnes of God but goe about to stablish their owne righteousnes and therfore be not subiect to the righteousnes of God I may boldly say let such be accursed So may you well say confounded be al they that proudly rise vp against the Lorde but thy seruant oh Lord shall reioyce for as thou hast wel saide without me you can doe nothing so in iudging of the wicked thou doest not condemne the iust Who art thou that iudgest another mans seruant to his owne Lord whether he doth stand or fall The answere of the Earle Lewes to Bishop Waltram THe Earle Lewys to the Lord Waltram howsoeuer vnworthy or vnmeete he be for the name Like as a good man from the good treasure of the hart bringeth forth good fruit so doeth the euil man from the euil treasure of the heart bring forth euil fruit What arrogācie hath so possessed you to prouoke my displeasure with such iniurious contumelies for in dede those my good lords and spirituall fathers which strengthen me in the way of righteousnes you railingly call them bloudy men like vnto Sathan and the wholesome lessons which they teache you say they are but dreames of the common people amongest foolish women Hath God any nede of your iudgement that you should speake leasings for him Iniquity hath taught your mouth to folow blasphemous tonges so that wel may the Prophet say of you he would not vnderstand to do wel he hath deuised wickednesse vpon his bed Although therfore you being altogether froward haue only spoken frowarde things yet we haue determined to set a watche before your mouth like as if a shameles person shoulde stande vp before vs and the worde of GOD dothe prouoke vs saying Answere a foole according to his owne foolishnesse least hee shoulde seeme wise in his owne opinion Shall folly speake and wisedome holde his peace Shall lies be freely vttered and trueth compelled to kepe silence Shall darkenes couer the earth shall not the Lorde arise and shine yea rather the light hath lightened the darknes and darknes hath not comprehended it In consideration hereof our harts haue melted and our zealous meditation hath set vs on fire We therefore speake and crie and the little foxes which vndermine the Lords vineyards as much as in vs is we driue away fearing the threatning prophecie You haue not withstanded our aduersaries neither haue you made a bulwarke for the defence of the house of Israel that you might be able to stand in battaile in the day of the Lorde Let them heare I speake not to you which haue cares and heare not eyes see not which haue made darke the light that is in you but let them heare I say that be wel disposed and haue eares to heare withall As for you you haue no vnderstanding and if you haue you cloke it Neither haue you any thing to say or to proue by what reason we should be subiect to the Lord Henry whome you call Emperour And yet as it is giuen vs to vnderstand you goe about to perswade that of necessity we ought to be subiect to him that by the argumēt of S. Paule Let euery soule be subdued to the higher powers for there is no power but of God he therefore that doth withstande power doth resist Gods ordinance The which sentence of the Apostle we say that you do euil conceiue and therefore euil interprete for if euery power be of God as you vnderstande what is meant by that that the Lord doth speake of some by the Prophet They did raigne and were not made Princes by me and I knewe them not If euery power be of God as you take it what is to be thought of that that the Lorde doth say If thine eye offende thee pluck it out and cast it from thee For what is power but the eie Certainly Augustine in the exposition of this sentence of the Apostle let euery soule c. doth say that if the powers do commād any thing against God then haue them in contempt but yet neuertheles feare thē Is there any iniquitie with God Is Christ the minister of sinne God forbid What shal we therfore say doth the Apostle preach contrary to the truth Augustinus sayeth no one winde filleth many pipes of diuers tunes Therfore let vs hear the Apostle agreeing and expounding himselfe and destroying his enemie and auenger There is sayeth he no power but of God What followeth He therfore sayth he that doth resist the power c. God forbid doeth nothing followe But what doeth followe Those powers which be ordeined of god truely that is it we look for O craftie tongue O heart imagining mischiefe O consuming breath that shall not returne why hast thou lied to the holy ghost Thine owne conscience shall accuse thee Behold the wicked fleeth and no man doth pursue him Why woulde you suppresse the truth to the intēt to deceiue Why haue you stolne away the pith and effect of this sentence For if these wordes should be taken away from the midst of the sentence it shuld lie contrary to it selfe inconuenient and halfe dead The worde of the Lord is herein fulfilled He that diggeth a pit for his neighbour shal fall therein him selfe Verely you can neither excuse you of theft neither auoid the punishment due for the same What O vnhappy man what shall you answer to the iudge when he shall require an accompt of his seruaunts whome he putteth in trust seeing you shal be set before him in the midst and prooued a picker of your maisters treasure Wherefore did you not feare the iudgement executiō whē as the giltines of offence doth require condigne punishment The Apostle through the holy Ghost did foresee that you and such heretikes as you are should spring in the Church which should call good euil and euil good and that should put darknes in place of light and light in place of darknes which also should take occasion by the sentences of truth to bring in error When as he did set this before there is no power but of God to the intent that hee might take away the coniecture of false vnderstanding for sayeth he those powers that be are ordeined of God Geue therefore an ordinarie power and we doe not resist yea we will forthwith doe
their iustice vpon him Certes it had bene the safest way for the king as it proued after who had iust matter inough if he had prosecuted his cause agaynst him And also thereby hys death had bene without all suspicion of martirdome neyther had their followed this shrining and fainting of him as there did Albeit the secret prouidence of God whiche gouerneth all thinges did see this way percase to be best and most necessary for those dayes And doubtles to say here what I thinke and yet to speak nothing agayne charitie if the Emperours had done the like to the Popes contending agaynst them what tyme they had cooke them prisoners that is if they had vsed the lawe of the sword against them and chopped off the heads of one or two according to their trayterous rebellion they had broken the necke of much disturbaunce whiche long tyme after did trouble the Churche But for lacke of that because Emperours hauing the sword and the trueth on their side woulde not vse their sworde but standing in awe of the Popes vayne curse and reuerencing his seat for Saint Peters sake durst not lay hand vppon hym though he were neuer so abhominable and trayterous a maletactour The Popes perceauing that tooke so much vpon them not as the scripture would geue but as much as the superstitious feare of Emperors and kings woulde suffer them to take which was so much that it past all order rule and measure And all because the superior powers eyther would not or durst not practise the authoritie geuen to them of the Lord vpon those inferiours but suffered them to be their maisters But as touching Thomas Becket what soeuer is to be thought of them that did the acte the example therof yet bringeth this profite with it to teach all Romish Prelates not to be so stubborne in such matters not peâ—tayning to them against their Prince vnto whom God hath subiected them Now to the story which if it be true that is set forth in Quadrilogo by those source who tooke vpon theÌ„ to expresse the life and processe of Thomas Becket it appeareth by al coniectures that he was a man of a stout nature seuere inflexible What perswasion or opinion he had once coÌ„ceaued from that he would in no wise be remoued or very hardly Threatnings flatterings were to him both one In this poynt singuler following no mans counsayle so much as hys own Great helpes of nature were in him if he could haue vsed them well rather then of learning Albe it somewhat skilful he was of the ciuile law which he studied at Bonomie In memory excellent good and also wel broken in courtly and worldly matters Besides this he was of a chaste and straite lyfe if the historyes be true Although in the first part of hys life being yet Archdeacon of Canterbury and after Lord Chauncellor he was very euill courtlike pleasaunt geuen much both to hunting hauking according to the guise of the court And highly fauored he was of his prince who not only had thus promoted him but also had committed hys sonne heyre to hys institution and gouernaunce But in this his first beginning he was not so wel beloued but afterwarde hee was again as much hated deseruedly both of the king and also of the most part of his subiects saue onely of certayne Monkeâ—â— and priestes and suche other as were perswaded by theÌ„ who magnified him not a little for vpholding the liberties of the church that is the licentious life and excesse of Churchmen Amongest all other these vices he had most notable to be rebuked Full of deuotion but wythout all true Religion Zelous but cleane without knowledge And therfore as he was stiffe and stubborn of nature so a blinde conscience being ioyned wtall it turned to playne rebellion So superstitious he was to the obedience of the pope that he forgot his obedience to hys naturall and most beneficiall king And in mayntayning so coÌ„tentiously the vayne constitutions and decrees of men be neglected the commandementes of God But herein most of all to be reprehended that not onely contrary the kings knowledge he sought to conuey himselfe out of the realme being in that place and calling but also being out of the realme set matter of discord betweene the Pope hys K. and also betwene the French king and him contrary to al honesty good order naturall subiection and true christianitie Wherupon folowed no little disquietnesse after both to the king and damage of the realme as here in processe and in order following by the grace of Christ we will declare First beginning with the first rising vp of hym so consequently to prosocute in order hys storye as followeth And first here to omitte the progenie of him and of his mother named Rose whom Polyd. Virgilius fasly nameth to be a Saracen when in deede she came out of the partes bordering neer to Normandy To omit also the fabulous vision of his mother mentioned in Rob. Crikeladensis of a burning torche issuing out of her body and reaching vp to heauen his first preferment was to the Church of Branfield which he had by the gift of S. Albous After that he cutred in the seruice of the Archb. of Cant. by whoÌ„ he was then preferred to be his Archdeacon And after by the sayd Theobald was put as a maÌ„ most metest for his purpose to K. Hen. to bridle the young K. the he should not be fierce agaynst the clergy whom in processe of time the K. made lord Chauncellor and then he left playing the archdeacon and began to play the Chauncellor He facioned his conditions like to the kinges both in waighty matters trifles He would hunt with him and watch the tyme when the Kyng dyned and and slept Furthermore hee began to loue the mery gessinges of the court to delight himselfe in the great land of meÌ„ prayse of the people And the I may passe ouer hys houshold stuffe he had his bridle of siluer the bosses of his bridle were worth a great treasure At his table and other expences he passed any earle That on the one side men would iudge him little to consider the office of an Archdeacon and on the other side would iudge hym to vse wicked doyngs He played also the good souldiour vnder the K. in Gascon and both wan and kept townes When the K. sent Thomas being Chancellor home into EnglaÌ„d ambassador with other nobles after the death of the Archb. he willed Rich. Luci one of the chiefest to commend in his name this Thomas to the couent of CaÌ„terbury that they might chose him archbish Which thing he did diligeÌ„tly The monks sayd it was not meet to chuse a courtier and a souldior to be head of so holy a company for he would spend sayd they all that they had Other had this surmise also because he was in so great fauour with the prince the kinges sonne
some lawfull canonicall â—â—peehment The palace of the Apostles onery thied yeare I shall visiâ—e either by myselfe or my messenger except other wise being licensed by the sea Apostolicke All such possessioâ—s as beloÌ„g to the table and dyet of my Bishopricke I shall neither sell nor geue nor lay to morgage nor lesse out or â—â—â—due away by any maner of meanes without that consent knowledge of the Byshop of Rome so God help me and the holie Gospels of God A note vpon the same ¶ Hereby thou hast by the way gentle Reader to note and consider among other thinges which here may be vnderstand that since the time the othe began to be layd and must vpoÌ„ Byshops all generall CouÌ„cels began to loose they robery For how could any freedome remayn for men to speake theyr knowledge in redresse of things being by their othe so bound to the Pope to speake nothing but on his side to maintayne the Papacy and the church of Rome in all times and places Coniecture by thy selfe Christen Reader what is more hereby to be considered BEsides this it was also decreed in the sayd Councell at Rome of 310. Byshops by pope Alexander that no maÌ„ should haue any spirituall promotion except he were of lawful age and born in wedlock That no parish Church should be voyd aboue 6. moneths That none within orders should meddle with temporall busines That priests should haue but one benefice And that the Bishop should be charged to finde the priest a liuing till he be promoted That open vsurers should not coÌ„municate at Easter â—or be buried within the Churchyard That nothing should be taken for ministring Sacraments or burying Item that euery cathedrall church should haue a master to teach children freely without taking any thing for the same In this councell the vow of chastitye was obstruded layd vpon Priestes Thomas Becket also and Bernard were canonised for Saintes During the raigne and time of this king Henry the second the City of Norwich was destroyd and burnt by the men of Flaunders Also the town of Lecester Notingham wasted and the Burgeses slayne by the Earle of Ferers The towne of Barwick destroyd by the Scots The king of Scottes was taken in warre by Englishmen an 1174. The towne of Huntington taken and burned The towne of Canterbury by casualty of fire burnt with all the Churches specially with the Trinity church where Becket was worshipped an eod The yeare of our Lord. 1170 Willia king of Scots with Dauid his brother and all the Barons of the realm did homage to the king of England Ireland made subiect to England Decreed in a councell in Normandy that no boyes or childreÌ„ should posses any benefice A couÌ„cell of Lateran was holdeÌ„ at Rome where were 33. articles coÌ„cluded an 1179. The French king came in pilgriâ—nage to Thomas Becket the king of England meeting him by the way an 1184. After the death of Richard Archbishoppe of Caunterbury who followed after Thomas Becket succeeded Baldwinus who of a Cistercian monk being made a byshop is sayd neuer to eat flesh in his life To whom a certein poore woman bare lean meeting him in the street desired to know of him whether it were true that was sayd of him that he neuer eat flesh Which thing when he had affirmed to be true Nay sayth she that is false for ye haue eaten my flesh vnto the bone For I had but one cow wherewith I was sustayned and that hath your Deanes taken from me True true sayd the Bishop and thou shalt haue an other Cow as good as that c. Iornalens Moreouer in the raigne of the sayd king Henry about the yeare of our Lord. 1178. I find in the story of Rog. Noueden and other that in the city of Tholouse was a great multitude of men and womeÌ„ whom the popes Commissioners to wit Peter Cardinal of S. Crisogoim and the Popes Legate with the Archbishops of Narbone Byturiensis Reginald Bishop of Bathe Iohn Bishoppe of Pictauia Henry Abbot ClareualleÌ„sis c. did persecute condeÌ„ne for hereticks Of whom some were scourged naked some chased away some compelled to abiure Concerning whose articles opinions I haue no firme grouÌ„d to make any certain relation for so much as I see the Papistes many times so false in their quareling accusatioÌ„s vntruly collecting mens sayinges not as they ment meanings not as they sayd but wresting and deprauing simple meÌ„s assertions after such a subtle sort as they iust themselues to take them But this I finde how one of the sayd commissioners or Inquisitors Henry the Abbot in a certaine letter of his writ thus of them Nam panem sanctum vitae aeternae sacerdotis ministerio in verbo Domini consecratum non esse corpus Domini nouo dogmate contendebat asserere That is After a new 〈◊〉 he affirmed that the holy bread of eternall life 〈◊〉 by the ministery of the Priest was not the body of the 〈◊〉 In the time of this Alexander Sprung vp the doctrine and name of them which were then 〈◊〉 Pauperes de Lugduno which of one waldus a chiefe Seâ—â—tour in Lyons were named Wilden â—item Leonishae Infabbatati about the yeare of our Lord 〈◊〉 as 〈◊〉 us writeth an 1170. Not long before this time as is exprest aboue rose â—â— Gratianus maister of the decrees Petrus Lombardus maiâ—â—er of the sentence both archâ—ilers of all papistry After whom followed also two as cuill â— worse then they Franciâ—eus and Domiâ—cus maintayning blinde hypocrisie no lesse theÌ„ the other maintayned proud prelacy As these labored one way by superstition and worldly aduauÌ„ cement to corrupt the sincerity of Religion So it pleased Christ the contrary way laboring against these to cause vp therfore the sayd MaldeÌ„sians against he pride and hypocrisy of the other Thus we neuer see any great corruptioÌ„ in the church but that some sparkle yet of the true light of the Gospell by Gods prouidence doth remayne Whatsoeuer Doctor Augustinus Remerius Siluius Cranzius with other in their popish histories do write of them defaming them through misreport and accusing them to Magistrates as disobedient to orders rebels to the Catholick church and contemners of the virgin Mary yee they that cary iudgement indifferent rather trusting trueth then wauerâ—ng with times in weying their Articles shall finde it otherwise that they mayntayned nothing els but the same doctrine which is now defended in the Church And yet I suppose not contrary but as they did with the Articles of Wickliffe and Hus so the Papists did in like maner with their articles also in gathering and wrasting them otherwise then they were ment The history of the Valdenses concerning their originall and doctrine with their persecutions THe first originall of these Valdenses came of one Waldus a man both of great substance and no lesse calling in the City of Lyons the occasion whereof is declared of diuers writers
you the Church the king and the kingdome from that miserable yoke of seruitude that you doe not intermedle or take any part concerning such exactions or rentes to be required or geuen to the sayd Romaynes Letting you to vnderstand for trueth that in case you shall which God forbid be found culpable herein not onely your goodes and possessions shall be in daunger of burning but also in your persons shall incurre the same perill and punishmēt as shall the sayd Romish oppressors themselues Thus fare ye well ¶ Thus much I thought here to insert and notifie cōcerning this matter for that not onely the greedy and auaritious gredines of the Romish church might the more euidently vnto al Englishmen appeare but that they may learne by this example how worthy they be so to be serued plagued with their owne rod which before would take no part with their naturall king agaynst forreine power of whom now they are scourged To make the story more playne In the raygne of thys Henry the third who succeding as is said after king Iohn his father raygned sixe and fifty yeares came diuers Legates from Rome to Englande First Cardinall Otho sent from the Pope with letters to the king lyke as other letters also were sent to other places for exactions of money The king opening the letters and perceiuing the contentes aunswered that he alone coulde say nothing in the matter which concerned all the clergye and commons of the whole Realme Not long after a Councell was called at Westminster where the letters beyng opened the forme was this Petimus imprimis ab omnibus Ecclesijs Cathedralibus duas nobis praebendas exhiberi vnam de portione Episcopi alteram de capitulo Et similiter de Coenobijs vbi diuersae sunt portiones Abbatis conuentus a conuentibus quantum pertinet ad vnum Monachum aequali facta distributione honorum suorum ab Abbate tantundem That is We require to be geuen vnto vs first of all Cathedrall Churches two Prebendes one for the Byshops part one other for the Chapter And likewise of Monasteryes where be diuers portions one for the Abbot an other for the Couent Of y◠Couent so much as appertayneth to one Monke y◠portion of the goods beyng proportionly deuided Of the Abbot likewise as muche The cause why he required these prehendes was this It hath bene sayth he an old slaunder and a great complaynt agaynst the Church of Rome to be noted of insatiable couetousnes which as ye knowe is the roote of all mischiefe and al by reason that causes be wont commonly not to be handeled nor to proceed in the Church of Rome without great giftes and expense of mony Wherof seyng the pouerty of the Churche is the cause and why it is so slaundered and ill spoken of it is therefore conuenient that you as naturall children should succour your mother For vnlesse we should receaue of you and of other good men as you are we shoulde then lacke necessaryes for our lyfe whiche were a great dishonour to our dignitie c. When those petitions and causes of the Legate were propounded in the foresayde assembly at Westminster on the Popes behalfe the Bishops Prelates of the realme beyng present aunswere was made by the mouth of maister Iohn Bedford on this wise that the matter there proponed by the Lord Legate in especiall concerning the kyng of England but in generall it touched all the archbishops with their Suffraganes the Byshops and al the prelates of the realm Wherfore seing both the king by reason of his sickenes is absent and the Archbishop of Caunterbury with diuers other Bishops also were not there therefore in the absence of them they had nothing to say in the matter neyther could they so doe without preiudice of thē which were lacking And so the assembly for that tyme brake vp Not long after the sayd Otho Cardinall De carcere Tulliano comming agayne from Rome cum autentico plenariae potestatis indicted an other Councell at London caused all Prelates Archbishops Bishops Abbots Priors and other of the clergy to be warned vnto the same Councell to be had in the Church of S. Paules at London about the feast of S. Martin the pretence of whiche Councell was for redresse of matters concerning benefices and religion but the chiefe principal was to hunt for money For putting them in feare and in hope some to lose some to obtein spirituall promotiōs at hys hand he thought gayn would rise thereby and so it did For in the meane time as Parisiensis in vita Henrici 3. writeth diuers pretious rewardes were offered him in Palfreis in rich plate and iewels in costly and sumptuous garments richly furred in coyne in vitals c. In so much that onely the bishop of Wintchester as the story reporteth hearing that he woulde winter at London sent him L. fat Oxen an C. come of pure wheat 8. tunne of chosen wine toward hys house keeping Likewise other byshops also for their part offred vnto the Cardinals boxe after their habilitie The time of the Councell drawing nye the Cardinall commanded at the West end of Paules Churche an high solēne throne to be prepared rising vp with a glorious scaffold vpon mighty and substantiall stages strongly builded and of a great height Thus agaynst y◠day assigned came the sayd archbishops Bishops Abbotes and other of the prelacy both farre and neare throughout al England weried and vexed with the winters iorny bringing their letters procuratory Who being together assembled the Cardinall beginneth his sermon But before we come to y◠sermon there happened a great discord betweene the 2. archbishops of Caunterbury and of Yorke for sitting at the right hand and left hand of the glorious Cardinal for the which the one appealed agaynst the other The Cardinall to pacifie the strife betwene thē both so that he would not derogate from eyther of them brought forth a certayne Bull of the Pope in the middest of which Bull was pictured the figure of the crosse On the right side of the crosse stoode the image of S. Paule and on the left side S. Peter Loe saith the Cardinall holding open the Bull with the crosse here you see S. Peter on the left hand of the crosse and S. Paul on the right side and yet is there betwene these two no cōtention For both are of equall glory And yet S. Peter for the prerogatiue of his keyes for the preheminence of his Apostleship and Cathedral dignitie seemeth most worthy to be placed on the right side But yet because S. Paul beleued on Christ when he saw him not therfore hath he the right hand of the Crosse for blessed be they sayth Christ which beleue and see not c. And from that tyme forth the Archbishop of Canterbury inioyed the right hand the archbishop of Yorke the left Wherein yet this Cardinall is more to be
Lord. 1237. that Germanus Archb. and Patriarch of Constantinople wrote to the sayd Pope Gregory 9. humbly desiring him to study and seeke some meanes of vnity how the seamelesse coat of the Lord Iesus thus lamentably rent not with handes of soldiours but by discord of Prelates may be healed agayne offering this moreouer that if he will take the paines to stirre out he for his part notwithstanding his old age seeble body would not refuse to meet him in the mid way to y◠intent that the truth on both sides being debated by y◠scriptures the wrong part may be reduced the slaunder stopped and vnity reformed betwene them This request of the Patriarke as it was both godly reasonable so it had bene the bishops part again with like humility to haue condescended to the same and glad with all his might to helpe forward the reformation of christian vnity in the church of Christ and so to haue shewed himselfe the sonne of peace But the proud Byshop of Rome more like the sonne of discord and dissention standing still vpon his maiesty refused thus to do but writing agayne answere to his letters with great disdayne seking nothing els but only how to aduance his sea aboue all other churches and not onely that but also shortly after sēt forth his preaching Friers to moue all Christians to take the signe of the crosse to fight agaynst the Grecians no otherwise then against the Turkes Saracens In so much that in the Isle of Cyprus many good men and Martyrs were slayne for the same as by the letters of the said Germanus Patriarke of Constantinople is to be seene The tenour of the which letter to the Pope with the popes answere agayne to him being long and tedious to read are extant in the history of Math. Paris there to be sene and found fol. 111. The summary effect whereof notwithstanding I thought here briefly to notifye for the simple vnlearned multitude which vnderstanding not the Latine may hereby perceiue the fault of this schisme not so much to rest in the greek church as in the church of Rome as by the contents of his letter may appeare The effect of the Patriarch of Constantinople his letter to Pope Gregory 9. IN the which letter the sayd Germanus Patriarch of Constantinople writing to Pope Gregory first after his reuerend salutation and preamble following vpon the same entring thé toward the matter sheweth the occasion of his writing which was by 5. obseruaunt Friers repayring that wayes whom he gently receiuing into his house had conference with them touching this discord betwene the two Churches how it might be reduced again to vnity and afterward perceiuing the sayd Friers to make theyr iourney towardes to Rome he thought therefore by thē to write his letters Wherein he first lamenting this diuision in the house of God and reciting the inconueniences which come therof by the example of Iuda and Israel Ierusalem and Samaria Cain and Abel Esau and Iacob also of other such like both priuate publicke societies where brother sighteth agaynst brother like as among fishes the greater deuoureth the lesser he procedeth then further gently to exhort Pope Gregory to the study of vnity And for so much as the Pope had accursed belike those Churches of the Greekes before he therefore taking his groūd vpon the wordes of S. Paule Gal. 1. where he accurseth euery such person and persons whatsoeuer they be either man or Angell of heauen that shall preach any other Gospell then hath bene preached c. willeth the Pope to stand with him vpon the same ground of the Apostles accurse so that if the stroke of that curse haue light vpon him or his churches he desireth him to shew the wound and to helpe to wipe away the bloud to minister some spirituall emplaister to binde vp the sore and to saue his brethré from perishing which lay in daunger according to the saying of the wise man A brotherly frend is tried in aduersity c. But if we sayth he of the Greeke Church be free from the stripe of this accurse of the Apostle and that you Italians of the Latine Church be stricken therewith and lye thereby in daunger of destruction I trust that you through ignoraunce and wilfull obstinacy will not so suffer your selues to be separated from the Lord but rather will suffer a thousand deathes before if it were possible for a man so often to dye And as touching this great discord betwene vs if either cōtrarietie of doctrine or sweruing frō the ancient Canons or diuersity of rites receiued of our forefathers be any cause thereof we here take heauen and earth to witnesse that we for our partes are ready and desire also vpon due triall of profound trueth by Gods word and inuocation of the holy Ghost to ioyne hands with you or you to ioyne with vs. But to say the very trueth and to tell you playne this we suppose that many mighty and noble potentates would sooner encline to your obedience were it not that they feared your vniust oppressions your insatiable exactions and inordinate oppressions wherewith you wring your subiectes By reason whereof haue risen amongst vs cruell warres one fighting agaynst an other desolation of Cittyes Bulles and Interdictions set vpon Church dores diuision of brethren and Churches of the Grecians left without seruice where God should be praysed So that now onely one thing lacketh which I beleue to be predefined and appoynted from aboue long before to vs Grecians the time I meane of martirdome which also now hasteneth fast vpon vs that the tribunall of tyrauntes should be opened and the seats of torments be set that the bloud of Martyrs should be spilled we brought to the stage of Martyrdome to fight for the crowne of glory This that I doe speake and wherefore I speake it the noble Iland of Cyprus doth already know and feele which hath made many new Martyrs and hath seene valiaunt soldiours of Christ which of long time before passing by water and teares of sorow now at last haue also passed through fire and so entred into the heauenly rest How say you be these good and seemely O holye Pope the successor of S. Peter the Apostle Is this the bidding of that good Peter the meeke and humble disciple of Christ Doth he thus instruct the Seniors and Elders in his Epistle where he writeth in this wise The Elders which are amōgst you I beseech which am also a fellow Elder with them and witnesse of the sufferings of Christ and also a partaker of the glory that shal be opened feed the flocke of God which is amongest you hauing care sight ouer it not of a coaction as compelled agaynst your willes but willingly of your owne accord nor for filthy lukere sake but freely and hartily neither as bearing dominion and Lordship ouer the Church but shewing your selues as
an example to the flocke and when the chiefe Pastor shall appeare you shall receiue an incorruptible crowne of eternall glory c. And this is the doctrine of Peter as they shal se which do not obey it As for vs the other part of the sayd Epistle is sufficient Wherein he willeth thē to reioice which are in heauines through manifolde temptations that the triall of theyr sayth being much more precious thē gold that perisheth and is tryed in fire may be theyr laud honour and glory at the appearing of the Lord Iesu. c. But beare with me I pray you O holy Father and of all your Predecessors most meekest and suffer my wordes though the seme something sharpe for they be sighings of a sorrowfull hart Wherefore gird about your loynes with fortitude and light vp the candle of your descretion and seeke the groat that is lost of the vnity I meane of sayth And we will also with like compassion ioyne with your holynesse and will not spare this weake body of mine in pretending any excuse either of age or lēgth of the way For the more laborous the trauell is the moe crownes it bringeth And S. Paule sayth Euery man shall receiue reward according to his trauell c. Neither are we ignoraunt if it please your holinesse that like as we Grecians for our partes do labour in all respectes to keepe and obserue the sincerity of true sayth and doctrine not to erre ne swerue in any part or poynt from the statutes of the blessed Apostles and auncient fathers so the Church likewise of old Rome doth for her part labour also we know well to follow the sincere verity of Christian doctrine and thinketh her selfe to erre in nothing nor to neede any remedye or reformation And this we know is the iudgement and saying of both the Churches aswell of the Greekes as of the Latines For no man can see any spot in his owne face without he stoope downe to the glasse or els be admonished by some other whether his face be blotted or no. Euen so haue we many great sayre glasses set before vs first the cleare Gospell of Christ the Epistles of the Apostles and diuinitie bookes of auncient writers Let vs therefore looke in them well They will shew euery mans minde and iudgement whether he go right or wrong The God of peace tread downe Sathan speedely vnder our feet The author of peace confound the sower of discord He that is the cause of all goodnes destroy the hater of that which is good and which geueth cause of offence and slaunder And he which is God of all ioy and peace send to vs whiche are the shepheardes of his sheepe reasonable the aungell of peace and messenger of great glad tidings as he did in the Natiuitye of Christ to the shepheardes of brute sheepe and vnreasonable and make vs worthy to sing that ioyfull song of Gods prayse Gloria in excelsis Deo in terra pax hominibus bona voluntas and to receiue one an other with an holy kisse The grace of our Lord Iesus Christ and the peace of God the Father and the communion of the holy spirit be with you alwayes Amen ¶ An other Epistle of the sayd Germanus Patriarch of Constantinople and Primate of the Greek Church to the Cardinals of Rome AN other letter the sayd Germanus Patriarch of Constantinople wrote also the same time to the Popes Cardinals wherin he first commending them for theyr wisedome and counsell and shewing what vtility commeth by good counsell geuing for so much as God sayth he many times that he hydeth from one inspireth to an other so that that good thing which by the almighty God is sonderly dispensed to diuers through common counsell and conference spreadeth to the publicke vtility of many c. After this eftsoones he beginneth to exhort them that they like charitable ministers and discrete counsellors will take in hand the spirituall armour of God to cast downe the stoppe partition walle of the olde discord betweene the Greekes and Latine Church that they will be a meanes to the Bishop of Rome that they which so long haue bene disseuered by dissention may now be conioyned in vnity of peace in brotherly charity and communion of fayth Concerning which matter I haue sayth he already written to his holynesse And now I beseech the king of heauen whiche tooke the shape of a seruaunt to helpe his miserable seruauntes and was exalted vpon the crosse to raise them vp which were fallen into the profundity of desolation that he will vouchsafe to put from your hartes all elation of minde extolling it selfe ouer and aboue the vnity of your brethren and fellow seruauntes and to lighten your consciences with the true light of vnderstanding that we may altogether agree in one that there be no schisme amongst vs. Let vs therefore as we are instructed so abide in one minde that it be not sayd of vs as it was of the Corinthians before vs I hold of Paule I of Apollo I of Coephas and I of Christ but that all we as we holde the name of Christ and are all called Christians so may also abide in that wherein we are instructed in one minde that is to follow loue and charity in Christ Iesus hauing alwayes in our hartes the wordes of the Apostle saying One Lord one Fayth one Baptisme And now to be playne with you in that I haue to say I shal desire you not to be offended with me in vttering the trueth as a frend vnto you The wordes sayth Salomon of a wise man telling trueth be like to nayles which be driuen in deepe And truth for the moste parte breedeth enemies And therefore though I am partly afrayd yet will I simply confesse the trueth vnto you Certes this diuision of Christian vnity amongst vs proceedeth of no other cause but onely of the tiranny oppression and exactiōs of the Church of Rome which of a mother is become a stepdame and hath put her children from her whome long time she nourished after the maner of a rauening bird which driueth her yong from her which children how much the more humble and obedient they are to her the lesse she esteemeth them and treadeth them vnder foot not regarding the saying of the Gospel Who so humbleth himselfe shal be exalted Let modesty therefore something temper you and let the auarice of the Court of Rome although it can not well out of the flesh which is bred in the bone yet surcease a while and let vs together condescend to the triall of the trueth which trueth being found out on both sides let vs constantly embrace the same For why we haue bene altogether some times both Italians and Grecians in one fayth and vnder the same Canons hauing peace each with other and defending one an other and confounding the enemies of the Church At what tyme many flying out of the west
sundry coūtries As in the countrey of Sucuia about the time of this Emperour an 1240. or neare vpon the same where were many preachers mētioned in the Chronicle of Urspergēsis and also in Crantzius Lib. 8. cap. 16. 18. which preached freelye against the Pope These Preachers as Crantzius sayth ringing the Belles and calling the Barons in Hallis of Sueuia there preached that the Pope was an hereticke that his Bishops and Prelats were simoniacke and heretickes And that the inferiour Priestes and Prelates had no authority to binde and loose but were all seducers Itē that no Pope Bishop or Priest could restrayne mē from their duety of seruing and worshipping of God And therfore such cities or coūtries as were then vnder the Popes curse might notwithstanding lawfully resort to the receyuing of Sacraments as well as before Item that Friers Dominicke and Franciscane did subuert the church with their preaching And as the indulgence of the Pope his Popelings was of no regard so that remissiō which they did preach vnto them they preached it not from the Pope but as from the Lord. And thus much I thought here to recite whereby it may appeare how the resisting of the Popes vsurped power and corrupt doctrine is no newe thing in these dayes in the Church of Christ. c. And not long after these aforesayd rose vp Arnoldus De noua villa a Spanyard and a man famously learned a great writer an 1250. Whom the Pope with his spiritualty condemned among hereticks for holding and writing agaynst the corrupt errors of the popish Church His teaching was that Sathā had seduced all the world from the truth of Christ Iesus Item that the sayth which then Christen men were commonly taught was such a fayth as the deuils had meaning belike as we now'affirme that the papistes do teach onely the horicall fayth which is the fayth Historiae non fiduciae Itē that Christen people meaning belike for the most part are led by the pope vnto hel Item that all cloysters are voyd of charity and damned And that they all doe falsify the doctrine of Christ. Item that the Diuines do euill in mixting Philosophy with d iuinity Item that Masses are not to be celebrated And that they ought not to sacrifice for the dead Certaine other opinions there be which the slaundrous sects of Monks and Friers do attribute vnto him but as they are wont in al other to do rather vpon enuious taking then of any iust cause geuen And as this Arnoldus was condēned so also the same time Ioannes Semeca the glose writer of the Popes decrees and Prouost of Halberstate was excōmunicated depriued of his Prouostship for resisting Pope Clement the fourth gathering certain exactions in Germany And therfore he appealed from the Pope to a generall councel and had many great fauorers on his side till at last both the Pope and he dyed Consequently in this order and number foloweth the worthy and valiaunt champion of Christ aduersarye of Antichrist Guilielmus de S. Amore a maister of Paris and chiefe ruler then of that Uniuersity This Guilielmus in his time had no small a do writing agaynst the Fryers their hipocrisy But especially against the begging friers both condemning their whole order and also accusing thē as those that did disturbe trouble al the churches of Christ by their preaching in churches agaynst the will of the ordinaries and pastors by their hearing of confessions and executing the charges of Curates and pastors in theyr Churches All the testimonyes of Scripture that make agaynst Antichrist he applyeth them against the Clergy of Prelates and the Popes spiritualtye The same Gulielmus is thought to be the author of the booke which is attributed to the schole of Paris and intituled De periculis Ecclesiae Where he proueth by 39. arguments that Friers be false Apostles Moreouer he doth well expound this saying of Christ if thou wilt be perfect go and sell away all thou hast and come follow me declaring there pouerty to be inioyned vs of Christ non actualem sed habitualem not in such sort as standeth in outward action when no need requireth but in inward affection of hart when neede shall require As though the meaning precept of our Lord were not that we should cast away actually al the we haue but that when the confession of the name of God the glory of christ shall so require that then we be ready to leaue reliquish what things soeuer for the sake of him c. As when he requireth in vs after like phrase the hatred of father mother and of our own liues he biddeth vs not to dihonor father or mother much lesse to hate thē but that thē when case shall require we set all thinges behinde the loue of Christ. Many oth er worthy workes he compiled wherin albeit he vttered nothing but what was truth yet notwithstanding he was by Antichrist his rable condemned for an heritick exiled his bookes burnt Whose hereticall argumētes as they called them that thou mayst better iudge therof here vnder I thought good to place Agaynst false Prophets with signes to know them by in these his wordes do follow For because these seducers sayth he name thēselues to be Apostles and that they are sent of God to preach to absolue dispēse with the soules of men by meanes of their ministery Read the saying of the Apostle in his second Epistle to the Corinthians the xi chap. For such Apostles are subtle and cratty workemen disguising themselues to be like the Apostles of Christ Therfore we mean to shew some certaine infallible tokēs and probable by the whic false Apostles may be discerned from the true preachers and Apostles of Christ. The 1. signe or marke is that such as be true preachers do not enter into simple womens houses ladē with sinne and take them as it were captiue as many of the false preachers do as in the second Epistle of S. Paule to Timothy the 3. chapter is manifest saying Of those sortes are they which enter into womens houses c. Therfore those preachers which come into womens houses to the intent they may take thē captiue be not true preachers but false Apostles The 2. signe and token is that those that be true preachers do not deceiue simple men with painted and flattering wordes whereby they preferre their owne trash and traditions as all false Prophets do as in the last Chapter to the Romaines appeareth saying By their pleasaunt sugred talk and by their blessing and crossing they deceiue and beguile the hartes of innocent men and women Glo. with gay glorious words they extoll set forth their traditions wherby they deceiue simple mē Uery greatly doe they deceiue the soules of simple men which cause them to enter into theyr sect which they terme Religion And they which before led a noughty
what thinges soeuer he had need of and doth it not in begging or crauing but by good authority It is manifest that it cannot in any place of the holy scripture be fouÌ„d that the preacher ought to begge But begging is forbidden of all the Apostles of Christ and is abhorted of Salomon and S. Augustine reproued by diuers other holy men Therfore it is manifest that the true Apostles do not desire the teÌ„porall goods of them to whom they preach neither do they beg or craue the same They therefore that require any thing of them to whom they preach or els that any other man asketh for them or in theyr names do not seeme to be true Apostles but false preachers The 19. signe is that true Apostles are patient in tribulation neither do they reÌ„der euill for good Mathew 10. Beholde I send you as sheepe among wolues Glose They that occupy the place of preaching ought not to procure any euill toward their Brethren as the example of Christ teacheth 1. Peter 2. saying who when he was reuiled reuiled not agayne but did submit himselfe to him that iudged him vniustlye They therefore that suffer not iniury but rather do wrong themselues are not true Apostles but false Apostles The 20. signe is that true Apostles at their first comming are euill intertayned as the Lord sayth in the xxiii chap. of Math. Ye shall be hated of all men for my names sake but yet at the length such get the victory According to that saying of the first of Saint Iohn the v. Chapter Euery thing that is of God ouercoÌ„meth the world They therfore that in the beginning reioyce and are well intertayned but in the end are reiected seeme not to be true Apostles but false The 21. signe is that true preachers goe not to preach vnto those which haue preachers appoynted vnto theÌ„ because they haue not to reioyce of a company belonging to an other mans charge as to the Romaines the 15. capter I haue preached the Gospell where Christ was not before preached least I should build vpon an other mans fouÌ„dation And in the second Epistle of S. Paule to the Corinthians the x. chapter he sayth we are no boasters nor busy in other mens mattets Glose where an other man had layd the foundation Likewise in the same chapt Not hauing pleasure to boast of other mens labors that is to say of those which be committed to the gouernement of an other man Likewise Augustinus sayth Honour ought to seeke thee and not thou honour Also Chrisostome Authority is in loue with such a man as refuseth her and yet abhorreth her not They therfore that procure and haue desire to preach vnto the people committed to an other maÌ„s charge which is an office of honor especially in counsels Synods and great assemblies also in kinges and princes courtes and Prelates palaces are not true Apostles but false teachers The 22. signe is that true Apostles when they know themselues to do much good in the church congregation of God yet notwithstaÌ„ding are not puffed vp with pride Ezech. 3. O sonne of man I haue made thy face as an Adamants stone The Adamant stone when it draweth iroÌ„ vnto it is not therby either lifted vpor altered Likewise a true preacher when he draweth sinners vnto him by hys preaching whose hartes were as hard as iron is neuer the more lifted vp or higher minded therefore But as in Luke the 18. chapiter when ye haue done all that ye can and as well as ye can yet say that you are vnprofitable seruauntes Psalme Not vnto vs Lord not vnto vs but to thy name be geuen the glory They therefore that do arrogantly boast themselues of the fruite and benefit that they haue done in the church of God saying we haue geueÌ„ light to the vniuersal church which was blind before our time we haue put out the flame of sinne in the church of God when perhaps they haue more furthered hypocrisy then either truth or verity they are not true prophets but false of whom it is spoken in the psalmes The mouth of them that speake proud things c. The 23. signe is that true Apostles do not seek the fauor of the world nor yet how to please men As to the â—a 1. If I should please men that is to say if I had a desire to please men I should not be the seruant of God wherupoÌ„ to tim the 1. epistle 2. chap. Not as men pleasers Glose Seeking to please because we haue not the pleasing spirit Therfore those preachers that seek the fauor of the world do labor to this intent that they might please men are not true Apostles but false The 24. signe is that true Apostles when they haue meat and drinke they are contented neither doe they desire ouer dayntye fare according the saying of Math. 10. chap. Eating and drinking those things that are set before them Glose The gospell condemneth not altogether costly and delicate fare yet so alloweth the same that if we haue meat and drinke we ought not to grutch but to be therewith conteÌ„ted Therfore those preachers which although that neither they be sent nor haue authority to preach and yet are offended when they haue not fine and delicate fare are not true Apostles but false preachers The 25. signe is that true Apostles doe loue more the law of God theÌ„ their own estimatioÌ„ amongst their neighbors According to that in the 7. chapt of the Prouerbes Keep my law as the apple of thine cie bind the same vp on thy fingers and write the same in the table of thy hart wherupon in the 119. psalme The law of thy mouth is derer vnto me theÌ„ thousands of gold and siluer Glose Charite doth more loue the law of God theÌ„ the desire of gold siluer a thousand fold He therefore that seeth the gospell of Christ troden vnder the foot which is the eternall glad tidings to be taken away by that cursed one and doth neglect and contemne the same or els peradueÌ„ture consenteth vnto the same to the outward apperance of the world And yet because he will keep his temporall dignity and estimation refuseth not to stirre vp strife and contention about the same and so to be euill spokeÌ„ of seemeth not to be an Apostle of Christ but rather a false prophet if he be a preacher The 26. signe is that true Apostles seeke not after such fine lodgings and wealthy habitations where they may haue all thinges at theyr commaundementes but rather such honest resting places where they may haue necessary things for themselues with theyr good wils of whom they haue it And they take nothing of suche whome they see to be so ready and liberall in geuing as that thinke the one doth him more pleasure in receiuing the gift theÌ„ the other doth in geuing him the same According to that in the 10. chapter of Mathew saying
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
it is manifest that he defiled by adultery her first husband yet liuing she beyng worthy to haue the promise of mariage kept vnto her Therefore because that whiche is done agaynst the Lord turneth to the wrong of all men and specially in so great a mischiefe by reason of the consequence by which she is iudged of the people both a woman adultres or defamed I like a bridle Asse by the power of the Lord and not by the voyce of a perfect mā being not able to bear so great a burdé take in hand to rebuke the madnes of the sayd false Prophet Balaam whiche at the instaunce of kyng Balaac 1. of the Prince of deuils whom he serueth and ready to cursie the people blessed of the Lord I beseeche you most excellent Prince and Lord Phillip by the grace of God king of Fraunce that like as the Aungell of God in tyme past mette in the way with a sword drawne the prophet Balaam goyng to curse Gods people so you whiche are vnwilling to execute iustice and therefore like the Aungell of the Lorde and minister of power and office woulde meete with a naked sworde this sayde wicked man whiche is farre worse then Balaam that he performe not that euill whiche he intendeth to the people First I propound that the foresayd man that nameth himselfe Boniface is no Pope but wrongfully keepeth the fear which he hath in deede to the great damage of all the soules of Gods holy Church I say also that his entring was many waies faulty and he entred not in at the doore but otherwaies and therfore is to be iudged a theefe a robber 2. I propound also that the sayde Boniface is a manifest hereticke and vtterly cut off from the body of the holy Church because of many kindes of heresies whiche are to be declared in conuenient tyme and place 3. I propound also that the sayde Boniface is an horrible simoniacall such a one as hath not bin sithens the beginning of the world and the mischiefe of this sinne in him is so notorious to all the world whiche thing is manifest to all that will playnly vnderstand in so much that he beyng openly slaūdered said openly that he could not commit simony 4. I propound also that the sayd Boniface being wrapt in infinite manifest haynous sinnes is so hardened in thē that he is vtterly not possible to be corrected and lying in doungeon of mischiefe so deepe that he may not be suffered any longer without the ouerthrow of the state of the church His mouth is full of cursing his feete and steps are swift to shed bloud He vtterly teareth in peeces the Churches which he ought to cherishe wasting wickedly the goodes of the poore making much of wicked men that geue hym rewardes persecuting the righteous and among the people not gathering but scattering bringing in new sectes of destruction that haue not bene heard of Blaspheming the way of truth and by robbery thinking himselfe equall to that Lord Iesus Christ which is blessed for euer And he beyng most couetous thirsteth for gold couereth gold by some deuise getteth gold of euery people vtterly not regardig the worshipping of God with sayned wordes sometimes by flattering sometimes by threatning sometime by false teaching and all to get mony withall he maketh marchādise of vs all enuying all thinges but hys owne louing no man nourishing warre persecuting hating the peace of his subiectes He is rooted in all vnspeakeable sinnes contrarying and striuing against all the wayes doctrines of the Lord. He is truly the abhomination of the people which Daniel the Lordes Prophet described Therfore I answere that lawes weapons and all the elemēts ought to rise against him which thus ouerthroweth the state of the Church for whose sinnes God plagueth the whole world And finally nothing remaineth to hym being so vnsatiable to satisfie him wtall but onely the vnsatiable mouth of hell and the fire that cannot be quenched continuing for euer Therfore seing that in a generall coūcel it so becommeth and I see this wicked man to be damned which offendeth both God and al men I aske and require as instantly as I can and beseech you my Lord and King aforesaid that ye would declare to the prelates doctours people princes your brethren in Christ chiefly to the Cardinals and all Prelates and call a Councell In the which when this foresaid wicked man is condemned by the worshipfull Cardinals the church may be prouided of a shephearde for that Councell I offer my selfe ready lawfully to pursue the foresaide things And where as the saide man being in highest dignity in the meane time cannot be suspended of hys superiour therefore he ought to be taken suspended in deede for the things aforesaid seing his state is called into iudgement by the meanes aforesaid I beseech and require the said Cardinals by you and I presently require them the church of God that this wicked man being put in prison the Church of Rome may be prouided of a Vicar which may minister those things that shall appertaine vntil the Church of God be prouided of a bishop vtterly to take away all occasion of a schisme And least the saide wicked man should let and hinder the prosecuting therof I require these things of you my Lord king aforesaid affirming you to be bounde to doe this for many causes First for faithes sake Secondly for your kingly dignitie to whose office it belongeth to roote out such wicked men Thirdly for your oth sake which ye made for the defence of the Churches of your Realme which the foresaid rauener vtterly teareth in peeces Fourthly because ye be the patron of the Churches therfore ye are not bound onely to the defence of them but to the calling for againe of their goodes which the foresaide man hath wasted Fiftly ye following the footesteps of your auncetors ought to deliuer your mother the Romish church from so wicked a hand wherein by oppression shee is tied bound I require that a publike instrument may be made of these requestes by the notaries here present vnder the witnes of the worshipfull men that be here present These things were done and spoken as is aforesayd at Paris in the Kings hous◠of Lupara After this protestation of master Nagareta immediatly insued the appeale of the king pronoūced and published against the sayd Boniface in forme as foloweth The appeale made by the king and the louers of the Realme against Boniface IN the name of God Amen In the yeare of our Lorde 1303 Indictione prima 13. day of Iune and the 9 yeare of the Popedom of Boniface Pope the 8. By the tenour of this publique instrumēt be it vnto all men knowen that the most noble prince and Lorde Philip by the grace of God king of Fraunce the famous and reuerend fathers in Christ Archbishops Bishops religious men Abbots and Priors here vndernamed in
of our auncestors which doubted not to shedde their owne bloud for the encrease and defence of the Churches liberty and the faith and coueting to prouide for the puritie of faith and the state of the Church as also to auoid the hurt of the generall slaunder being not able to passe ouer any longer the premisses with wincking and dissembling and my conscience driuing to the same seeing this estimate opinion of him in these matters is not rashly of vs conceiued but vehemently and plainly increased by many and continuall cryings of credible men and great authoritie oft and oftentimes beaten vnto vs fearing moreouer the destruction of the faith both of vs and of al other subiects and specially of kings and princes of the world which ought to reproue negligence which acknowledge that we haue receiued power geuen vs from the Lord to the promoting and increasement of it we agree to your requestes in this behalfe and to the calling and assembling a councell for the glory of God sauing the honour and reuerence that is due to the holy Romish church in all thinges whereby the trueth may appeare in the premisses and all errour auoided that the state of the vniuersall Church and all Christianitie and the matters of faith and the holy land may be prouided for the slauÌ„ders ieoperdies haÌ„ging ouer vs may be withstanded we be ready offer our selues gladly as much as in vs is to bestowe our labour and diligent paine therabouts Earnestly requiring and beseeching in the mercifull bowels of Iesu Christ you Archbishops and other Prelates here present as children of the Church and pillers of faith called of the Lorde to the promoting encrease and preseruing thereof to care for the same that with all diligence ye wold geue heede as becommeth you and effectually you would labor by al wayes and fit meanes to the calling and assembling of this councel in which we intend to be personally present And left the said Boniface which hath boldly and wrongfully many times threatned to proceede against vs stopping and hindring our purposes and intent â—â—ast any of his workes of darkenesse if there be any should come to light directly or indirectly hindering the calling and gathering of this councel or least any state being in the same realme that wil in dede procede against vs or our state churches Prelates Barons other faithfull vassals our subiects our lands or our realme and the state of the realme by abusing any spirituall sworde in excommunicating suspending or otherwais by any meanes for vs and our welwillers and them that will followe vs we prouoke appeale in wryting to the foresayd general councell which we instantly desire to be called and to one lawâ—ull chiefe Bishop that shall be or to any other to whome we shoulde appeale and yet not going from the appellation made by M. William of Nagareta to whom we sticked then and also yet sticke requiring earnestly a witnes of our appellation of you Prelates Notaries expressedly to renue such prouocation and appellation when and afore whome it shal be thought meete to you Then the Archbishops within wrytten byshops Abbots and Priors aunswered the premisses as it is founde in the actes prouoked and appealed agreed to and protested and made prouocation and appellation agreement and protestation as is contained more fully in a certaine paper there openly and plainely red whose tenor followeth with these wordes We Archbishoppes of Nicosen Remen Senoren Narbonen Turonen and bishops of Landuiren Belnacen Catolacen Antisiodorem Meldimen Nurmen Carnotem Aurelianen Ambiauen Morinen Silanen Andeganen Abricen Constant Ebroicen Lexonicen Sagien Caloromont Lemonicen Auicen Masticoren And we Abbots of Cluniac promostraten of the greater monasterie of the court of S. Dionise in Fraunce Camped S. Victors S. Genoueue S. Marten Landmoen Figiacem Bellicem in Lemociuio and Frier Hugh visiter of the houses of the order of knights of S. Iohn in Ierusalem in Fraunce and the father Priour of S. Martine in the fieldes hearing these things which were sayd propounded and obiected yesterday to day by you the Lords Earles and William aforesaide against the Lorde Boniface the 8. and Pope being mooued with suche sayings purposes assertations and your othes your request and other lawfull causes and were compelled by need considering that the matter of our faith which is Christes is handled in the premisses Wee that be called to part of this care to the defence and maintenaunce of the faith of soules of the realme although vnworthy yet coueting to with stande the ieoperdies that hang ouer vs by reason of the premisses and other causes thinking the calling gathering of the sayd Councell profitable necessary that the innocencie of the Lord Boniface himself may clearely be discussed as we desire our coÌ„sciences bearing witnesse that it may be determined on him by the Councell touching such things as are laide against him and that may be done which they decree according to the Canons We aunswere you our Lord king and you our Lordes Earles and William that the honor reuerence of the holy Romish church salued in all poyntes wee agree to your due requestes in this behalfe for the calling of the Councell and are ready to geue helpe and diligent labour to the calling and gathering of the said CouÌ„cell according to the decrees of the holy fathers and to the lawfull orders of the Canons not intending by any meanes to make parties of this matter nor to sticke to any that maketh parties Yet least the sayde Boniface being mooued or prouoked by these things as wee feare by likely coniectures and threatnings made against vs for the foresayde things that he will proceede against our parish Churches and our subiectes by some meanes or cause to proceede against vs by some authoritie of his owne or others by excommunication suspension interditing deposing depriuing or by some other meanes and colour sought to some impeachment or trouble of the sayd Councell and that we may sitte in the same Councell to iudge and do al other things that belong to the office of Prelates that our frends that sticke to vs would sticke to vs in all thinges may remaine safe for our selues our parish Churches our subiectes and them that sticke to vs or would sticke to vs in this behalfe we prouoke and appeale in wryting to the foresayde Councell that is to be gathered and to him that shall be the true and lawfull highest Bishop and to him or them to whome of right we shoulde appeale too and earnestly require our appellations committing vs our parish churches our subiectes friendes and them that sticke to vs our state and theirs our right goodes to the godly defence of the foresaide councell and of him that shall be the true and lawfull highest bishop and we protest to renewe this appellation where when and afore whome it shal be thought meete This was done at Paris at Lupara in the chamber of the sayd Lord
and Emperor especially constituted the said lawe And likewise to speake of custome it hath bene known frō time out of mind the same to haue belonged to the church of Fraunce He therefore which shal go about to violate this lawe committeth sacrilege 11. q. 1. ca. 1. 2. And let not the kings maiestie maruell if that in this most noble Realme of Fraunce thys prerogatiue be due vnto the Churche As when hereby his power and nobilitie is beutified Anth. vt iud sine quoquo suffra fi in principio Col 2. Besides this our soueraigne Lorde and King at what time hee was crowned was sworne by the Euangelists to keepe and obserue thys Canonicall priuiledge of the Churche Further the Barons who in a manner are all sworne to the Churche swore fidelity to the same by which oth of fidelity they are bound to keepe these liberties and rights of the Churche When therfore euery oth which tendeth not to the perdition of the soule is to be kept a fortiori that oth which is taken in the fauor of the church is much more to be obserued c. Si vero extra de iure iurando 22. quaest 4. c vlt. Besides thys blessed Ludouicke Phillip of Arragon Phillip the faire Ludouicke Carolus the great Phillip confirmed these priuiledges customes and liberties of the Church which all were sworne at their coronations as before c. These things considered who can aduise the kings maiesty with out damning of his owne soule contrary to these liberties graunted and so confirmed to the Church To whom belōgeth great reward whosoeuer bestoweth any thing vpon the Churche Antho. de non alie at permut re ecc § si minis col 3. neyther maketh it against vs where it is sayde that there are two swordes c. Neyther yet the distinction betwene the Byshoppricke and kingdome Because it is true that there are two swordes the power wherof is left to the churches hand although the execution of the material sword is committed to the temporal and secular men Matth. 26. where Christ saith to Peter conuert and put vp thy sword into the place But as touching the distinction betwixt the Byshopricke and kingdom in deede it is true asmuch as appertaineth to the end to the execution of bloud but not concerning the beginning subiect for that in one subiect both the powers are may be and ought to be as is before prooued To that poynt where it is said that Christ payed tribute it is answered that not therfore he payd it because he ought or was bounde thereunto because it is certainly true that the sonnes of the king as hee was ought not to pay but this he did to auoide offence yea also the Clergy is not boūd hereunto Esdrae 1. vlt. Wherfore such things do not inferre a consequence Neither yet maketh that against vs where it is sayd that the king our soueraigne Lord maister can not abdicate from himselfe this right especially for that he was sworne thereunto at the time of his coronation c. for it is aunswered that he may wel abdicate the same And howe doth he abdicate the same from hymselfe which be geueth and bestoweth to God the Church The land is the Lords And doubtles to geue is nothing els but to tender to God and the church their owne for then by that reason the gift giuē to the church by Cōstantine is naught and nothing woorth which is false and this is proued xvi dist ca. Const. Wherby it appeareth that an Emperour and king may alienate things of the empire ff de legatis i. l. apud Iulianum § vlt. nor yet heereby the Empire or kingdome is damaged for that the thing returneth to the pristinat state ff de pactis l. vnus § pactus 35. dist ab exordio Furthermore by this reason propounded all the kings of France which euer were and especially blessed Ludouike shuld be spotted for if that were true as God forbid then al they were persured and died in mortal sinne which is to too absurde Last of all it hurteth not where it is sayd that such things are inprescriptible It is true in deede they cannot of subiects or otherwise then of the Church be prescribed but in this cause we talke not of subiects Also seeing they may be alieuated they may be prescribed especially the kinges thus consenting who confirmed the same so long a time which excludeth all right both fiscal and ecclesiastical The prelates therefore al with one consent agreeth affirmeth to the same as a verity to be maintained and defended Beseeching the kings maiestie their Lorde both for hys soule health and peace of the Church to maintaine the same and keeping the liberties of the Church Desiring hym to consider what commoditie daily he receiueth by the Churche and that hys Churche neuer failed him yet when hee had neede of the laitie shewing the daungers and examples of them who did to the contrary Further hee beseeched hys highnesse to way howe entierly hys Lord the Pope doeth and hath loued his person and realme Affirming that neuer any placed in the seat of Peter loued better his realme then he doth Alledging the text of Eccl. 6. where it is sayd Stande in the multitude of the Priests and beleeue them with thy heart After this in the sayd Session The foresayde Byshop of Eduen prolocutour inferred many things beside answered particularly to the articles aboue specified and exhibited by the Lord Peter in wryting to the king and parliament Which because they touch more the subtiltie of the law and stiles of the courtes then are necessary to this our history and because we would not burdē the volume with all conteining no great profite in them we haue heere of purpose for breuities sake omitted them passing to the next sitting which was the next friday next after following the same as ensueth The next Friday after thys the Prelates assembled at Uicenas before the Kyng to heare theyr answere where the foresaid Lorde Peter of Lugner being prolocutour for the king spake on this wise taking for hys theame I am peace vnto you do not feare c. which he prosecuted monished that they shoulde not be troubled in any thyng that there had bene spoken For that the intent and minde of the soueraigne Lorde their king was to keepe the rites of the Church and Prelates which they had by law and by good and reasonable custome Where betweene the first and second conclusion he went about to prooue that the cognition of ciuill causes ought not to appertaine to the Church For that such things were temporal and ought to pertaine to the temporaltie as spirituall things to the spiritualtie And besides his other reasons hee alleaged the 86 dist declaring for a truth that for this intent first the clarks crowns were shauen in signe that they shuld be free frō all worldlinesse and forsake
vnto this time whiche was about the yeare of our Lord 1367. the offices here in England as the Lord Chauncellor Lord Treasurer of the priuy seale were wont to be in the handes of the clergy But about this yeare through the motion of the Lords in the Parliamēt and partly as witnesseth mine author for hatred of the clergy all the sayd offices were remoued from the clergy to the Lordes temporall After the death of Pope Urbane next succeeded Pope Gregory the 11. who among his other acres first reduced agayne the papacy out of Fraunce vnto Rome which had from thence bene absent the space now of 70. yeres being therto moued as Sabellicus recordeth by the answere of a certain bishop whom as the Pope saw standing by him asked why he was so long from his charge and church at home saying not to be the part of a good Pastor to keepe him from his flocke so long Wherunto the Bishop aunswering agayne sayd And you your selfe being the chiefe Bishoppe who may and ought to be a spectacle to vs all why are you from the place so long where your Church doth lye By the occasion whereof the Pope sought all meanes after that to remoue and to rid his Court out of Fraunce againe to Rome and so he did This 11. Gregory in a certayne Bull of his sent to the Archb. of Prage maketh mētion of one named Militzius a Bohemiā saith in the same bull that this Militzius should hold apinion teach an 1366. that Antechrist was alredy come Also that the said Militzius had certayn cōgregations folowing him that in the same congragation were certain harlots who being conuerted frō theyr wickednes were brought to a godly life Which harlots being so conuerted he vsed to say were to be preferred before al the holy religious virgins And therfore commaunded the archbishop to excōmunicate and persecute the sayd Militzius which in foretime had bene a religious man of Prage and after forsook his order and gaue himselfe to preaching and at length was by the foresayd Archb. imprisoned Iacobus Misnensis a learned man and a writer in the time of I. Hus maketh mention of this Militzius and calleth him a worthy and a famous Preacher Also citeth many things out of his writings In the which writinges thys good Militzius thus declareth of himself how he was moued vrged by the holy Ghost to search out by the sacred Scriptures concerning the comming of Antechrist And that he was compelled by the same holy spirite at Rome publickly to preach and also before the Inquisitor there to protest plainly that the same great Antechrist which is prophesyed of in y◠holy Scriptures was alredy come Moreouer his saying was that the church through negligēce of the pastors was desolate did abound in temporall riches but in spirituall riches to be empty Also that in y◠Church of Christ where certayne Idols which destroyd Ierusalē and defaced the Temple but hypocrisye caused that those Idols could not be sene Also that many there were which denied Christ because that knowing the truth yet for feare of mē they durst not confesse their conscience c. And thus much of good Militzius liuing in the time of Gregory 11. and king Edward the third an 1370. The which king of England holding a Parliamēt in the 3. yeare of this Pope sent his Embassadours to hym desiring him that he from thenceforth would abstayne frō his reseruatiōs of benefices vsed in the court of England And that spiritual men within his realme promoted vnto Bishopricks might freely enioy theyr electiōs within the realme and be confirmed by theyr Metropolitanes according to the auncient custome of the realme Wherfore vpō these and such other like wherein the king and the realme thought thēselues greued he desired of the Pope some remedy to be prouided c. Wherunto the Pope returned acertayne answere agayne vnto the king requiring by his messengers to be certified agayn of the kings mind cōcerning the same But what answere it was it is not in the story expressed saue that the yere folowing which was 1374. there was a tractation at Burges vpon certain of the said articles betwene the king the Pope which did bāg two yeares in suspēse so at length it was thus agreed betwene them that the pope should no more vse his reseruatiōs of benefices in England and likewise the king shoulde no more cōferre and geue benefices vpon the writ Quare impedit c. But as touching the freedome of elections to be confirmed by the Metropolitane mentioned in the yeare before therof was nothing touched As touching these reseruations prouisiōs and collations with the elections of Archbishops Bishops beneficed men and other wherwith the Pope vexed this realme of England as before you haue heard The king by the consent of the Lordes and commons in the 25. yeare of hys raigne enacted that according to a statute made in the 30. yeare of his graundfather Edward the first wherein was made an act against the rauenous pillage of the Pope thorough the same prouisions reseruations collations c. but not put in execution By the which prouisions the state of the realme decreased more and more the kings royaltie prerogatiue greatly obscured and diminished innumerable treasure of the realme transported aliens straungers placed in the best and fattest by shoprickes abbeyes and benefices within the realme And suche as eyther for their offices in Rome as Cardinalships such like could not be here resident or if resident yet better away for causes infinite as partly haue bene touched before Not onely reuiued the sayde statute made by Edward the first hys graundfather but also inlarged the same Adding therunto very strayt and sharpe penalties against the offenders therin or in any part therof as exemptiō out of the kings protection losse of al their lands goods and other possessions and theyr bodies to be imprisoned at the kings pleasure And farther who so euer was lawfully conuict or otherwise for want of appearance by proces directed forth were wythin the lappes of this statute or premunire for so bare the name therof shuld suffer al and euery such molestation iniuries as men exempted frō the protection of the king In so much that who so euer had killed such mē had bene in no more daunger of lawe therefore then for the killing of an outlaw or one not worthy to liue in a commō weale Lyke vnprofitable members were they then in that tyme yea of ignoraunce esteemed in thys common weale of Englande as would offer themselues to the wilfull slauery and seruile obedience of the pope which thyng in these dayes yea and that amōgst no small fooles is coūted more then Euangelicall holynes He that list to peruse the statute and would see euery braunch and article therof at large discussed and handled wyth the penalties therfore due Let him read the
and night that is with theyr filthy liuing ignorance and impiety He citeth also out of the prophesy of Hildegaris these words Therfore doth y◠deuill in himselfe speake of you Priests Dainty bankets feasts wherin is all voluptuousnes do I finde amongst these men In so much that mine eies mine eares my belly and my vaynes be euen filled with the froth of them my brestes stand astrut with the riches of them c. Lastly saith he they euery day more and more as Lucifer did seek to climbe higher and higher till that euery day with hym more and more they fall deeper and deeper About the yeare of our Lord. 1390. there were burned at Bringa 36. Citizens of Moguntina for the doctrine of Waldenses as Brushius affirmeth which opiniō was no thing contrary to that they held before wherein they affirmed the Pope to be that great Antechrist which should come Unlesse peraduenture the Pope seemed then to be more euidently conuicted of Antechristianity thē at any other time before he was reueled to be For the like cause many other beside these are to be found in storyes which susteined the like persecutiō by the Pope if leysure would serue to peruse all that might be searched As where Masseus recordeth of diuers to the nūber of 140. which in the prouince of Narbone chose rather to suffer whatsoeuer greuous punishment by fire thē to receiue the decretals of the Romish Church contrary to the vpright truth of the Scripture What should I here speake of the 24. which suffered at Paris an 1210 Also in the same author is testified that an 1211. there were 400. vnder the name of heretiques burned 80. beheaded Prince Americus hanged and the Lady of the Castle stoned to death Moreouer in the Chronicles of Houedon and of other writers be recited a maruelous nūber which in the countryes of Fraunce were burned for heretiques Of whom some were called Publicans some Catharits some Paterines and other by others names What their assertions were I finde no certayne report worthy of credit In Tritenius is signified of one Eckhardus a Dominican Frier who not long before Wickliffes tyme was condemned and suffered for heresy at Hedelberge an 2330. who as he diffreth not much in name so may he be supposed to be the sawe whom other do name Beghardus and is sayd to be burned at Erphord Of Albingenses because sufficient mētion is made before of whom a great number were burned about the time of king Iohn I passe them ouer Likewise I let passe the heremite of whom Iohn Bacon maketh relation in hys 2. Dist. Quaest. 1. Who disputing in Paules church affirmed that those Sacraments which were then vsed in the church were not instituted by Christ An. 1306. Peraduenture it was the same Ranulphus mētioned in the floure of hystories is sayd to die in prison for the time of them doth not much differ In Boetius why the Pope should so much commend a certaine king because for one man he had slaine 400. cutting away the genitals from the rest I can not iudge except the cause were that which the Pope calleth heresie But to let these things ouerpasse that be vncertayne because neither is it possible to comprehēd all them which haue wtstand the corruption of the popes sea neyther haue we any such firme testimony left of their doings credibly to stay vpon we wil now Christ willing cōuert our story to thyngs more certaine vndoubted grounding vpon no light reportes of feble credit nor vpō any fabulous legendes wythout authority But vpon the true and substantial copies of the publique recordes of the Realme remaining yet to be sene vnder the kings most sure faithfull custody Out of the which records such matter appeareth against the Popish church of Rome and against hys vsurped authority such open stāding crying against the sayd sea that not priuely but also in open parliament in the daies of this king Edward the third that neyther wil the Romish people of thys our age easely thynke it to be true when they see it neither yet shall they be able to deny the same so cleare standeth the force of those recordes Ye heard a litle before pag. 381. howe Iohn Stratford Archb. of Cant. being sent for and required by the king to come vnto hym refused so to do What the cause was why he denyed to come at the kings sending is neither touched of Poiidore Uirgil nor of any other monkish Chronicler wryting of those aces and times Whose part hath bene faithfully to haue dispensed the simple truth of thyngs don to theyr posterity But that whych they dissemblingly and colourably haue concealed contrary to true lawe of storie the true cause thereof we haue found out by the true Parliament roles declaring the story thus King Edward the 3. in the 6. yeare of hys raigne hearing that Edward Bailol had proclaimed himselfe kyng of Scotland Required counsell of the whole estate to wit whether were better for hym to assayle Scotlande and to claim the demesing or demeines of the same or cls by making hym party to take hys aduauntage And thereby to enioy the seruice as other hys auncesters before hym had done For thys cause he sommoned a Parliament of all estates to meete at Yorke about the begynning of December Where the kyng was alredy come waiting for the comming of such as were warned thereunto For the want of whose comming the parliament was reiourned til monday and from thence to Tuesday next ensuing But forsomuch as most of the states were absent the assembly required the continuance of the parliament vntil the vtas of S. Hillary then ensuing at Yorke whych was graunted And so a new sommons was especially awarded to euery person with special charge to attend so that the affaires of the king and the realme myght not be hindered because of the debate betwene the Archb. of Cant. and Archbishop of Yorke for the superiour bearing of theyr crosse In conclusion for all the kyngs sommoning none other of all the Clergy came but onely the Archb. of Yorke the byshop of Lincolne and of Carliel Abbots of Yorke and Seleby So that hereunto came not the Archb. of Cāterb nor any other of hys prouince and all for bearing the crosse Wherby the same was not onely a losse to the oportunitie to Scotland but also an importable charge to the whole estate by a newe reassembly And thus much out of the recordes Whereby thou mayest easely iudge prudent Reader what is to be thought of these Pope holy Catholique Churchmen being of the Popes broode and setting vp whom such friuolous causes of contention stirre vp to such disquietnes both among themselues and also to such disobedience against their Prince excuse them who can Ex. An. 6. Regis Edwardi 3. It foloweth moreouer in the same records concerning the abandoning of the popes prouisions how that the cōmons finde
Wherefore afterward he tasted and suffred much aduersity trouble And not long after in the yeare of our Lord sayth he 1372. he wrote vnto the Byshop of Rome that he should not by any meanes entermeddle any more wtin his kingdom as touching the reseruation or distribution of benefices and that all such by shops as were vnder hys dominion should enioy their former and ancieÌ„t liberty and be confirmed of theyr Metropolitanes as hath ben accustomed in tunes past c. Thus much wryteth CaxtoÌ„ But as touching the iust number of the yere and time we will not be very curious or carefull about at this present Thys is out of all doubt that at what time all the worlde was in most desperate and vile estate that the lamentable ignorance and darknes of God his truth had ouershadowed the whole earth this man stepped forth like a valiant champioÌ„ vnto whom it may iustly be applyed that is spoken in the boke called Ecclesiasticus of one Simon the sonne of Onias Euen as the morning star being in the middest of a cloud as the Moone being ful in her course and as the bryght beames of the Sunne so doeth he shine and glister in the temple and Church of God Thus doth almighty God continually succor helpe wheÌ„ all thinges are in dispaire being alwaies according to the Prophecye of the Psalme a helper in tyme of need The which thing neuer more playnely appeared then in these latter dayes and extreme age of the Church when as the whole state condition not onely of worldly things but also of Religion was depraued and corrupted That like as the disease named Lethargus among the Phisâ—uons euen so the state religion amongst the Diuines was past al mens helpe and remedy The onely name of Christ remayned amongest Christians but his true liuely doctrine was as farre vnknowne vnto the most part as his name was coÌ„mon vnto al men As touching fayth coÌ„solation the end vse of the law the office of Christ of our impotency and weaknes of the holy ghost of the greatnes strength of sinne of true works of grace and free iustification of liberty of a Christian man wherein consisteth and resteth the summe and matter of our profession there was no mention or any word almost spokeÌ„ of Scripture learning diuinity was knowne but vnto a few that in the scholes onely there also turned coÌ„uerted almost al into sophistry In stead of Peter Paule men occupyed theyr time in studying Aquinas and Scotus and the maister of senteÌ„ce The worlde leauing forsaking the liuely power of Gods spirituall word and doctrine was altogether led and blinded with outward ceremonies humaine traditions wherein the whole scope in a maner of all christian perfection did consist depend In these was all the hope of obteining saluation fully fixed hereunto all thynges were attributed In so much that scarcely any other thyng was sene in the temples or Churches taught or spoken of in sermoÌ„s or finally inteÌ„ded or gone about in theyr whole life but only heaping vp of certain shadowed ceremonies vpon ceremonies neither was there any end of theyr heaping The people were taught to worship no other thing but that which they did see and did see almost nothing whiche they did not worship The Church being degenerated from the true Apostolick institutioÌ„ aboue al measure reseruing onely the name of the Apostolick Church but farre from the truth thereof in very deede did fall into all kinde of extreme tyranny where as the pouerty and simplicity of Christ was chauÌ„ged into cruelty and abhomination of life In stead of the Apostolicke giftes and continuall labours and trauelles slouthfulnes ambitioÌ„ was crept in amongst the priests Besides all this there arose sprong vp a thousand sortes and fashions of straunge religions being the onely root well head of all superstitioÌ„ How great abuses and deprauations were crept into the Sacramentes at what tyme they were compelled to worship similitudes and signes of thinges for the very things themselues and to adore such things as were instituted and ordeined onely for memorials Finally what thing was there in the whole state of Christen religion so sincere so sound and pure which was not defiled and spotted with some kind of superstitioÌ„ Besides this with how many bondes snares of dayly new fangled ceremonies the sely consciences of men redeemed by Christ to liberty were snared and snarled In so much that there could be no great differeÌ„ce almost perceiued betwene Christianitie and Iuishnes saue onely the name of Christ so that the state and condition of the Iewes might seeme somwhat more tolerable then ours There was nothing sought for out of the true fountaines but out of the dirty pudles of the Philistians The christian people were wholy caried away as it were by the noses with mere decrees and constitutions of men euen whether as pleased the bishops to lead them and not as Christes will did direct them All the whole world was filled and ouerwhelmed with errours and darknesse And no great maruell for why the simple and vnlearned people being far from all knowledge of the holy Scripture thought it sufficient inough for them to know onely these things whych were deliuered them by their pastors and shepheards and they on the other part taught in a maner nothing els but such things as came foorth of the Court of Rome Whereof the most part tended to the profite of their order more then to the glory of Christ. The Christian faith was esteemed or counted none other thing then but that euery man should know that Christ once suffred that is to say that all men should know and vnderstand that thing which the deuils theÌ„selues also knew Hypocrisie was counted for wonderful holines All men were so addict vnto outward shewes that euen they theÌ„selues which professed that most absolute singular knowledge of the scriptures scarsly did vnderstaÌ„d or know any other thing And thys euideÌ„tly did appere not only in the common sort of doctâ—urs and teachers but also in the very heades and captaines of the Church whose whole religion and holines consisted in a maner in the obseruing of dayes meates and garments and such like rethorical circumstances as of place time person c. Hereof sprang so many sorts fashions of vestures and garments so many differences of colours meates with so many pilgrimages to seuerall places as though f. Iames at Compostella could do that which Christ could not do at Canterbury Or els that God were not of like power strength in euery place or could not be found but being sought for by running gadding hether and thether Thus the holines of the whole yere was traÌ„sported and put of vnto the Lent season No countrey or land was counted holy but onely Palestina where Christ had walked himselfe wyth his corporall feete Such was the blindnes of
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
in defence of the Gospell takinge the sworde in hand which is the word of God Ephes. 6. And to fight agaynst the craftes of Antichrist who goeth about vtterly to extinguish the true preaching of the Gospell of our Lord Iesu Christ. ¶ The Second disputation in the Vniuersity of Prage vpon the 17. Article of Iohn Wickliffe most fruitfull to be read prouing by 24. reasons out of the Scriptures how that Princes and Lordes temporall haue lawfull authority and iurisdiction ouer the spiritualty and Church men both in taking from them and correcting their abuses according to their doinges and desertes TO the honour of almighty God and of our Lord Iesu Christ both for the trying out of truth and the profit of holy mother the church according to the congregation of our Vniuersitye of Prage which auoyding alwayes to doe that shall be preiudiciall to the trueth hath differred to geue theyr consent vnto the condemnation of the 45. Articles wishing euen vnto this present sufficient probation to be geuē of the condemnation of the said Articles and perticulerly of euery one of them Whereupon the sayd Vniuersity doth alwayes require due proofe of the same for so much as Pope Damasus in his Canon distinction 68. chapter Chorepiscopi sayth thus That it is necessarye that what so euer thing standeth not by due reason should be rooted out whereby it appeareth that the condemnation of the 45. Articles if it stand not with proofe and sufficient demonstration for euery Article it is necessary to be rooted out But if any man wil obiect and say that to require a reason of euery thing is to derogate From Gods deuine power Vnto this obiection Maister William doth answere himselfe in his Philosophy the first booke almost at the end where he entreating of the place in Genes 2. God made man of the slime of the earth c. hath these wordes For in what poynt sayth he are we contrary to the holy scriptures if we seeke by reason to declare Wherfore any thing is done which is sayd in the scriptures to be done for if that a wise man should say that a thing is done and do not declare how it is done And another manne speaketh the very selfe same thing declareth how it is done what cōtrariety is there But forsomuch as they themselues know not the force of nature to the intent that they might haue all men partakers with them of their ignoraunce they would haue no man to enquire it out But they would haue vs beleue as ignoraunt people neither to seeke any reasō of our belief that the Prophecy might be fulfilled such as the people is such shall be the priest But we truely do say that in all thinges a reason is to be sought if it may by any meanes be found But if that any man doe stay at any thing which the scripture doth affirme let him commit the same vnto fayth vnto the holy ghost For Moises sayth if the Lambe cannot be eaten let it not be by and by consumed in the fire But let him first call hys neighbor which dwelleth next house vnto him and if they also be not sufficient to eat the Lamb then let it be burned in the fire So likewise when as we go about to seeke any thing as touching the Godhead and that we be not able of our selues to comprehēd the same let vs call our neighbor which dwelleth next house vnto vs That is to say let vs seeke out such a one as dwelleth in the same catholicke sayth with vs and if then neither we neither yet he be able to comprehend the same let it then be burned with the fire of fayth But these men albeit they haue many neighbours dwelling neare vnto them yet for very pride they will not call any mā vnto them chusing rather to continue still ignorant thē to aske any question And if they do know any man to enquire for his neighbor in such case by by they cry out vpon him as an hereticke Presuming more vpon their own heads then hauing confidence in their wisedom But I exhort you geue no credit vnto their out ward appearance for already it is verified in thē which the satyricall Poet sayth no credit is to be guen vnto the outward shew for which of them all is it that doth not abound with most strame full and detestable vices And in another place he sayth They are very daynty of their speach and haue great desire to keep silence And thus much hath maister Wilhelmus Let all such here whom this parable doth touche For I with the rest of the maisters bachelers and studentes of our vniuersity considering how heard a matter the condemnation of the 45. articles of Wickliffe without reason is and how greuous a thing it were if we should thereunto consent do call together my neighbors the doctors of this Vniuersity all others which would obiect any thing agaynst the same that we might presently finde out the reason of the comdēnation of this Article concerning the taking away the temporalityes from the Clergy Notwithstanding I do professe that it is not my intent like as it is not the meaning of the vniuersity to perswade that Princes or seculer Lordes should take away the goods from the cleargie when they woulde or howe they woulde and conuert them to what vse they list But our whole intent is diligently to search out whether this article as touching the taking away of temporallities from the cleargie may haue in it any true sence whereby it may be defended without reproofe Wherefore this article being the 17. in the nombre of the 45. is propounded vnder thys fourme The Lordes temporall may at their owne will and pleasure take away the temporal goodes from the cleargy if they doe offend and therein continue It is thus prooued The kings of the old Testament toke away the temporall goods at Gods commandement from the cleargie That is to say from the priestes offending Therefore the kings also of the new Testament at Gods cōmandement may do the like When as the priests of the new law do offend The consequent dependeth vpon a similitude And the antecedent is euident First it is prooued by Salomon in the 3. of the kings 2. chapter Which Salomon deposed Abiathar the hygh priest because hee had toke part with Adonias the brother of Salomon to make him king without the aduice either of Dauid or of Salomon him selfe which ought to raigne And set vp Sadoc the priest in the place of Abiathar because he had not consented with Abiathar vnto Adonias as it is writtē in the 3. boke of kings 1. chapter Where it is sayde Adonias the sonne of Agithe exalted himselfe saying I will raigne and made vnto him selfe chariotes and horsemen and 40. men which should runne before him neyther did his father rebuke him at any time saying Wherefore hast thou don this For he was very comely being second sonne next
not Clemente named or that I may more truely speake ordeined of S. Peter to the Apostolike dignitie and to be bishop resigne his right that his dede might be taken of his successours for an example Also Pope Siricius gaue ouer his Popedome to be a comfort of the 11000. Virgins Therfore much more ought you if neede require geue ouer your Popedome that you might gather together the children of God which be scattered abroade For as it is thought a gloryous thing to defend the common right euen to bludshed so is it somtimes necessary for a man to wincke at his owne cause and to forsake it for a greater profite and by that meanes better to procure peace Shoulde not he be thought a deuill and Christes enemie of all men that woulde agree to an election made of him for the Apostolicall dignitie and Popedome if it should be to the destruction of Christians diuision of the church the offence and losse of al faithfull people If such mischiefs should be known to al the world by Goddes reuelation to come to passe by such receiuing of the Popedome and Apostolicall dignitie then by the like reason why shall he not be iudged of all men an Apostata and forsaker of hys faith which chuseth dignitie or rather worldly honour then the vnitie of the Churche Christ died that he might gather together the children of God which are scattered abroad but such an enemie of God and the Church wisheth his subiectes bodily to die in battaile and the more part of the worlde to pearish in soule rather then forsaking to be Pope to liue in a lower state although it were honourable If the feare of God the desire of the heauenly kingdoÌ„ the earnest loue of the vnitie of the church do moue your hart shew in dede that your workes may beare recorde to the truth Clement and Siricius most holy Popes not only are not reprooued but rather are reuerenced of all men because they gaue ouer their right for profitable causes for the same cause all the church of holy men shewe forth their praise Likewise your name should liue for euer and euer if ye would do the like for a necessary cause that is to say for the vnitie of Gods Churche Geue no heede to vnmeasurable cryings of them that say that the ryghte chusing of Popes is lost except ye defend your part manfully but be afraid least such stirrers vp of mischiefe looke for theyr owne commoditie or honour that is to say that vnder your wing they might be promoted to richesse and honour After this sort Achithophel was ioyned and Absolon in persecuting his owne father and false vsurping of hys kingdome Furthermore there shoulde be no ieopardie to that election because both parties sticke stifly to the old fashion of election and either of them couer the preheminence of the Romish Churche counsailing all Christians to obey them And although throughe their geuing ouer the fashion of chusing the Pope should be chaÌ„ged for a time it were to be borne rather then to suffer any longer this diuision in Gods church For that fashion in chusing is not so necessary required to the state of a Pope but the successour of the Apostle as necessary cause required might come in at the doore by an other fashion of chusing and that Canonicall inough And this we are taught manifestly by examples of the fathers for Peter the Apostle appoynted after him Clement and that not by false vsurping of power as we suppose And it was thought that that fashion of apoynting of Popes was lawfull vnto the time of Pope Hillary Which decreed that no Pope shuld apoynt hys successor Afterward the election of the Pope went by the cleargy and people of Rome and the Emperors counsaile agreeing therto as it appeareth in the election of the blessed Gregory But Martinus Pope with the consent of the holy Synode graunted Charles the power to chuse the Pope But of late Nycholas the 2 was the first whome Martine makes mention of in his councels to be chosen by the Cardinals But all the Bishops of Lumbardie for the most part wythstode this election and chose Cadulus to be Pope saying that the Pope ought not to be chosen but of the precincte of Italie Wherefore we thinke it not a safe way so earnestly to stick to the traditions of men in the fashion of chusing the Pope so oft to chaunge least we be thought to breake Goddes traditions concerning the vnitie of the church Yea rather it were better yet to ordaine a newe fashion of his election and meeter for hym as it hath beene afore But all things concerning the same election myght be kept safe if Gods honour were looked for afore youre owne and the peace of the Church were vprightly soughte for such a dishonouring shoulde be most honour vnto you and that geuing place shall be the getting of a greater dignitie the willing deposing of your honour shoulde obtaine you the entrie of euerlasting honour and shoulde procure the loue of the whole worlde toward you and you shoulde deserue to be exalted continually as Dauid was in humbling himselfe O howe monstrous a sight and how foule a monster is a mannes body disfigured wyth two heades So if it were possible the spouse of Christ shoulde be made so monstrous if shee were ruled wyth two such heades but that is not possible she is euer altogether faire in whome no spot is found therfore we must cast away that rotten member thruster in of hys second head We cannot suffer any longer so great a wickednesse in Gods house that we shoulde suffer Gods cote that wantes a feame by any meanes to be torne by the handes of two that violently draw it in sonder For if these two should be suffred to raigne together they woulde so betwixte them teare in pieces that litle coate of the Lord that scarse one piece woulde hange to another They passe the wickednesse of the souldiours that cursed Christ. For they willing to haue the coate remaine whole said Let vs not cut it but let vs cast lots for it whose it shal be But these 2. Popes suffring their right and title to be tried by no lot nor way although not in wordes yet in deedes they pronounce this sentence It shall neither be thine nor mine but let it be deuided for they chose rather as it apeareth to be Lords though it be but in a litle part and that to the coÌ„fusion of vnitie of the Church then in leuing that lording to seke for the peace of the church We do not affirme this but we shew almost the whole iudgemeÌ„t of the world of them being moued so thinke by likely coniectures We looked for amendement of thys intollerable câ—â—fusion by the space that these two inuentours of this mischiâ—â—liued But wee looked for peace and beholde trouble for neither in their lyues nor in their deaths they
to the relation of these foresayd coÌ„stitutious of that clergy meÌ„ here coÌ„meth in more to be said and noted touching yâ— foresayd Statute ex Officio to proue the same not onely to be cruell and impious but also to be of it selfe of no force and validitie for the burning of anye person for cause of Religion for the disprofe of whiche statute we haue sufficient authoritie remayning as yet in the parliament Rolles to be seene in her maiesties Courte of Recordes which here were to be debated at large but that vpon speciall occasioÌ„ we haue differed the ampâ—e discourse therof to the cruell persecution of the Lord Cobhame hereafter ensuing as may appeare in the defence of the sayd lord Cobham agaynst Nicholas Happeffield vnder the title and name of Alanus Copus And thus referring them for the examination of this statute to the place aforesaid let vs now returne to Thomas Arundel and his bloudy constitutions aboue mentioned The stile and tenour wherof to the intent the rigour of the same may appeare to all men I thought hereunder to adioyne in wordes as followeth * The constitution of Thomas Arundell agaynst the followers of Gods truth Thomas by the permission of God Archbishop of Canterbury Primate of all Englande and Legate of the see Apostolicke To all and singuler our reuerend brethren fellow Bishops and our Suffraganes And to Abbots Priours Deanes of Cathedrall Churches Archdeacons Prouostes and Canons also to all persons vicares chaplaynes Clerkes in Parish Churches and to all lay meÌ„ whome and where so euer dwelling win our prouince of Canterbury greeting grace to stand firmely in the doctrine of the holy mother Church It is a manifest playne case that he doth wrong and iniury to the most reuerend councell who so reuolteth from the thinges being in the sayd Councell once discussed and decided And whosoeuer dare presume to dispute of the supreme or principall iudgment here in earth in so doing incurreth the payne of sacrilege according to the authoritie of ciuill wisedome and and manifest tradition of humayne law Much more then they who trusting to theyr own wittes are so bold to violate and with contrary doctrine to resist and in word and deede to contemne the preceptes of lawes and Canons rightly made and proceeding from the kaybearer and porter of eternall life and death bearing the rowme and person not of pure man but of true God here in earth which also haue bene abserued hitherto and of yâ— holy father 's our predecessoures vnto the glorious effusion of theyr bloud voluntary sprinkling out of theyr braynes Are worthy of greater punishmeÌ„t deseruing quickly to be cut off as rotten members from the body of the Church militent For such ought to consider what is in the old testament written Moses and Aaron among hys Priestes that is were chiefe heads amongst them And in the new Testament among the Apostles there was a certayne difference And though they were all Apostles yet was it graunted of the Lord to Peter that he should beare preeminence aboue the other Apostles And also the Apostles themselues woulde the same that he shoulde be the chiefetayn ouer all the rest And being called Cephas that is head shold be as Prince ouer the Apostles Unto whome it was sayd Thou beyng once conuerted confirme thy brethren as though he wold say If there happen any doubt among them or if anye of them chaunce to erre and stray out of the way of fayth of iust liuing or right conuersation Doe thou confirme and reduce him in the right way againe Which thing no doubt the Lord would neuer haue sayd vnto him if he had not so minded that the rest should be obedient vnto him And yet al this notwithstanding we know and dayly proue that we are sory to speake howe the olde Sophister the enemy of mankinde foreseeing and fearing left that sound doctrine of the church determined from ancient times by the holy forefathers should withstand his malices if it might keep the people of god in vnitie of faith vnder one head of yâ— church doth therfore endeuour by al meanes possible to extirp the sayd doctrine feyning vices to be vertues And so vnder false pretences of veritie dissimuled soweth discorde in catholike people to the intent that some goyng one way some an other He in the meane time may gather to himselfe a Church of the malignant differing wickedly from the vniuersall mother holy church In the which Satan transforming hymselfe into an Angell of light bearing a lying and deceitfull ballaunce in hys haÌ„d pretendeth great righteousnes in contrarying the ancient doctrine of the holye mother church and refusing the traditions of the same determined and appoynted by holy fathers perswading meÌ„ by fayned forgeries the same to be nought and so inducing other new kindes of doctrine leading to more goodnes as he by his lying perswasions pretendeth although he in very truth neither willeth nor mindeth any goodnes but rather that he may sow schismes wherby diuers opinions contrary to themselues being raysed in that Church fayth thereby may be diminished and also the reuerend holy misteries through the same contention of words may be prophaned with Paganes Iewes and other infidels and wicked miscreantes And so that figure in the Apos 6. is well verified speaking of him that sate on the blacke horse bearing a payre of balaunce in hys hand by that which heretiques are vnderstand Who at the first appearaunce lyke to weightes or ballance make as though they would set forth right and iust thinges to allure the hartes of the hearers But afterward appeareth the blacke horse that is to say their intention full of cursed speaking For they vnder a diuers shew and colour of a iust ballance with the tayle of a blacke horse sprinkling abroad heresies and erroures do strike And beyng poysoned themselues vnder colour of good rayse vp infinite slaunders and by certayn persons fitte to doe mischiefe do publish abroad as it were the sugred tast of hony mixt with poyson therby the sooner to be taken working and causing through their slight and subtiltyes that errour shoulde be taken for veritye wickednes for holines and for the true will of Christ. Yea and moreouer the foresayd persons thus picked out do preach before they be sent and presume to sow the seede before the seede discreetely be seperate from the chaffe Who not pondering the constitutions and decrees of the Canons prouided for the same purpose agaynst suche pestilent sowers do preferre sacrifice Diabolicall so to terme it before obedience be geuen to the holy Church militant We therfore considering and weying that error which is not resisted seemeth to be allowed and hee that openeth hys bosome to wyde whiche resisteth not the viper thinking there to thrust out her venome And willing moreouer to shake off the dust from our feete and to see to the honor of our holy mother Church whereby one
to grace that they might vnderstaÌ„d truely the truth and haue and vse vertue and prudeÌ„ce and so deserue to be lightned from aboue with heauenly wisedom so that all their words their workes may be hereby made pleasant sacrifice vnto the Lord God and not onely for helpe of their own soules but also for edification of holy Church For I doubt not but all they that will apply them to haue this foresayd busines shall profite ful me kill both to freds foes For some enemies of the truth through the grace of God shall through charitable folkes be made astonied in their conscience and peraduenture conuerted from vices to vertues and also they that labour to know and to keep faythfully the biddinges of God and to suffer paciently all aduersities shall hereby comfort many frendes And the fourth thing that moueth me to write this seÌ„teÌ„ce is this I knowe by my sodein vnwarned apposing and aunswering that all they that will of good hart wtout faining able themselues wilfully gladly after theyr cunning and their power to follow christ paciently traueling busily priuily and apertly in worke and in word to withdraw whom soeuer that they may from vices planting in them if the may vertues comforting them furtheryng them that stand in grace so that therwith they be not born vp in vaine glory through presumption of theyr wisdome nor inflamed with any worldly prosperitie but euer meek and pacient purposing to abide stedfastly in that wil of God suffering wilfully and gladly without any grutching what soeuer rod the Lord wil chastise them with that then thys good Lord will not forget to comfort al such men and women in all their tribulations at euery poynt of temptation that any enemy purposed for to doe agaynst them To such faithfull louers specially pacient followers of christ the Lord sendeth by his wisedome froÌ„ aboue them which the aduersaries of the truth may not know nor vnderstand But through their old and new vnshamefast sinnes those tyrantes and enemies of southfastnes shal be so blinded obstinate in eâ—ill that they shall weene themselues to doe pleasant sacrifices vnto the Lorde God in their malicious and wrongfull pursuing and destroying of innocent mens and womens bodyes which men women for theyr vertuous liuing and for their true knowledging of the trueth and theyr pacient wilfull and glad suffering of persecution for righteousnes deserue through the grace of God to be heyres of the endlesse blesse of heauen And for the feruent desire and the great loue that these men haue as to stand in southfastnes and witnes of it though they be sodeinly vnwarnedly brought foorth to be aposed of their aduersaries the holy Ghost yet that moueth and ruleth them thorough his charitie will in that houre of theyr aunswering speake in them and shewe hys wisedome that all theyr enemies shall not agayn say nor agaynst stand lawfully And therfore al they that are stedfast in yâ— fayth of God yea which through diligent keeping of his commaundementes for theyr pacient suffering of whatsoeuer aduersitie that commeth to them hope surely in his mercy purposing to stand coÌ„tinually in perfect charitie For those meÌ„ and womeÌ„ dred not so the aduersities of this life that they wil feare after their cunning and their power to knoweledge prudently the truth of gods word when where and to whom they thinke their knowledging may profite Yea and though therfore persecution come to them in one wise or an other certes they paciently take it knowing theyr conuersation to be in heauen It is an high rewarde and a speciall grace of God for to haue and enioy the euerlasting inheritance of heauen for the suffering of one persecution in so short time as is the terme of this life For loe this heuenly heritage endles reward is the Lord God hymselfe which is the best thing that may be This seÌ„tence witnesseth the Lord God himselfe where as he sayd to AbrahaÌ„ I am thy meede And as the Lord sayd he was and is the meede of Abraham so he is of all his other saynts This most blessed and best meede he graunt to vs all for his holy name that made vs of naught and sent his onely most deare worthy sonne our Lorde Iesu Christ for to redeeme vs with his most precious hart bloud Amen The examination of William Thorpe penned with hys owne hand KNowne be it to al men that read or heare this writing that on the sonday next after the feast of S. Peter that we call Lammesse in the yeare of our Lord. 1407. I william Thorpe being in prison in the Castle of Saltwoode was brought before Tho. Arundel Archbishop of Canterbury and Chauncellor then of Englande And when that I came to him he stode in a great chamber and much people about him and when that he saw me he went fast into a closit bidding all seculer men that followed hym to go foorth from him soone so that no man was left than in that closet but the Archbishop himselfe and a Phisitian that was called Malueren person of S. Dunstanes in London other two persons vnknowne to me which were ministers of yâ— law And I standing before them by and by the Archbish. sayd to me William I know well that thou hast this xx winters more trauelled about busily in the north couÌ„try and in other diuers countryes of England sowing about false doctrine hauing great businesse if thou might with thine vntrue teaching and shrewd will for to infect poysoÌ„ all this land But through the grace of God thou art now withstanded brought into my ward so that I shall now sequester thee from thine euill purpose and let thee to enuenime the sheep of my prouince Neuertheles S. Paul sayth If it may be as much as in vs is we ought to haue peace with all men Therfore William if yâ— wilt now meckly and of good hart without any feyning kneele downe and lay thy hand vpoÌ„ a booke and kisse it promising faythfully as I shall here charge thee that thou wilt submit thee to my correction staÌ„d to myne ordinaunce fulfill it duely by all thy cuÌ„ning and power thou shalt yet find me gracious vnto thee Then sayd I to the archbishop Syr since ye deme me an hereticke out of beleue will ye geue me here audience to tell my beleue And he sayd yea tell on And I sayde I beleue that there is not but one God almighty and in this Godhead and of this Godhead are three persons that is the father the sonne and the sothfast holye Ghost And I beleue that all these three persons are euen in power and in cunning and in might full of grace and of all goodnes For what soeuer that the father doth or can or will that thing also the sonne doth and can and will and in all theyr power cunning and will the holy Ghost is equall to the
hold with them while he held with them And therefore Malueren said to me I vnderstand and thou wilt take thee to a Priest and shriue thee cleane forsake all such opinions take the penance of my Lord here for the holding teaching of them within short time thou shalt be greatly comforted in this doing ☞ And I sayd to the Clerkes that thus busily counselled me to folow these foresayd men Sirs if these meÌ„ of whom ye counsell me to take example had forsakeÌ„ benefices of teÌ„porall profite of worldly worship so that chey had abseÌ„ted them and eschewed from al occasions of couetousnes of fleshly lustes and had taken upon them simple liuing wilfull pouerty they had herein geuen good example to me and to many other to haue folowed theÌ„ But now since all these foure men haue slaunderously and shamefully done the contrary consenting to receiue and to haue and to hold teÌ„porall benefices liuing now more worldly more fleshly then they did before conforming them to the maners of this world I forsake them herein and in all their foresayd slaunderous doing For I purpose with the helpe of God into remissio of my sinnes and of my â—oule cursed liuing to hate and to flee priuily and apertly to follow these men teaching and counselling whome so euer that I may for to flee eschew the way that they haue chosen to go in which will lead them to the worst end if in conuenient time they repent them not verely forsaking and reuoking opeÌ„ly the flaunder that they haue put and euery day yet put to Christes Church For certayne so open blasphemy and slaunder as they haue spoken and done in their reuoking forsaking of the truth ought not nor may not priuily be ameÌ„ded duely Wherfore sirs I pray you that you busy not for to moue me to follow these meÌ„ in reuoking and forsaking the trueth and sothfastnes as they haue done and yet doe wherein by open euidence they stirre God to great wroth and not onely agaynst themselues but also agaynst all theÌ„ that fauor them or consent to them herein or that communeth with them except it be for their amendement For where as these meÌ„ first were pursued of enemies now they haue obliged them by othe for to slauÌ„der and pursue Christ in his members Wherfore as I trust stedfastly in the goodnes of God the worldly couetousnes and the lusty liuing and the sliding from the truth of these runnagates shall be to me and to many other men and women an example an euidence to stand more stifly by the truth of Christ. For certayne right many men and women doe marke and abhorre the foulnes and cowardnes of these foresayd vntrue men how that they are ouercome stopped wyth benefices and withdrawen from the truth of Gods word forsaking vtterly to suffer therfore bodely persecution For by this vnfaythfull doing and apostasye of them specially that are great lettered men and haue knowledged openly the truth and now either for pleasure or displeasure of tyrauntes haue taken hire and temporall wages to forsake the truth and to hold agaynst it slaundering and pursuing them that couet to followe Christ in the way of righteousnes many men and womeÌ„ therefore are now moued But many mo thorow the grace of God shall be moued hereby for to learne the truth of God and to doe thereafter and to stand boldly thereby ¶ Then the Archbishop sayd to his clerkes Busye you no lenger about him for he and other such as he is are coÌ„sedered together that they will not sweare to be obedient to submit them to prelates of holy church For now since I stoode here his fellow also sent me word that he will not sweare and that this fellow counselled hym that he should not sweare to me And losell in that thing that in thee is thou hast busied thee to lose this young man but blessed be God thou shalt not haue thy purpose of him For he hath forsaken all thy learning submitting him to be buxum obedient to the ordinaunce of holy church and weepeth full bitterly and curseth thee full hartily for the venemous teaching which thou hast shewed to him counselling hym to do thereafter And for thy false counselling of many other him thou hast great cause to be right sory For long time thou hast busied thee to peruert whomsoeuer thou mightest Therfore as many deathes thou art worthye of as thou hast geuen euill counselles And therefore by Iesu thou shalt go thether where Nicoll Harford Thom. Puruay were harbered And I vndertake or this day viij dayes thou shalt be right glad for to doe what thing that euer I did thee to do And Losell I shal assay if I can make thee there as sorowfull as it was tolde me thou wast glad of my last goyng out of England By S. Thomas I shall turne thy ioy into sorow ☞ And I sayd Syr there can no body proue lawfully that I ioyed euer of the maner of your going out of this land But Syr to say the soth I was ioyfull when ye were gone for the bishop of London in whole prison ye left me found in me no cause for to hold me lenger in his prisoÌ„ but at the request of my freÌ„des he deliuered me to them asking of me no maner of submitting ¶ Then the archbishop sayd to me Wherefore that I yede out of England is vnknowne to thee But be this thinge well knowne to thee that God as I wote well hath called me agayn and brought me into this land for to destroy thee and the false sect that thou art of as by God I shall pursue you so narowly that I shall not leaue a slip of you in this land ☞ And I sayd to the archbishop Syr the holy Prophette Ieremy sayd to the false Prophet Anany When the word that is the prophecy of a Prophet is knowne or fulfilled then it shal be knowne that the Lorde sent the Prophet in trueth ¶ And the Archbishop as if he had not bene pleased with my saying turned him awayward hether and thether and sayd By GOD I shall set vpon thy shinnes a payre of pearles that thou shalt be glad to chaunge thy voyce These and many moe wonderous and conuicious wordes were spoken to me manassing me and al other of the same sect for to be punished and destroyed vnto the vttermost And the Archbishop called then to him a Clerke and rowned with him and that Clerk went forth and soone he brought in the Constable of Saltwoode Castle and the Archbishop rowned a good while with him And then the Constable went forth and then came in diuers seculars they scorned me on euery side manassed me greatly And some counselled the Archbishop to burne me by and by some other counselled him to drowne me in the Sea for it is neare hand there And a Clerke standing beside me there kneeled
worse of all it is Debacchari in immerentes Because that Deus ipse vltionum Dominus Many times taketh theyr cause in hand according as it is written Opprobria opprobantium tibi cecidersit in me i. The rebukes of thy rebukers fell vpon me And seldome haue I seene any suche blasphemous raylers agaynst the ende or punishment of Gods saintes and seruauntes without great repentaunce to come to anye good â—nd themselues And admit this as graunted vnto you M. Cope that these meÌ„ had bene traitors which ye are not able to proue Well they had their punishment therefore the worlde can go no further what would you haue more Who and if they repented why may they not haue as good part in Christes kingdome as your selfe Now forsomuch as the sayd persons also suffering a double punishement were so constant in the way of trueth and most principally for the same were persecuted and chiefly therfore brought to them death that part of example because I sawe it pertayne to the profite of the church why might I not insert it with other church storyes in my booke Let the churche take that which belongeth to the churche Let the worlde take that which to the world pertaineth and go no further And if ye thinke it much that I would exemplifie these whome you call traytors in the booke of marty is first ye â—hust vnderstand that I wrote no suche booke bearing the title of the booke of Martyrs I wrote a booke called the Actes and Monumentes of thinges passed in the church c. Wherin many other matters be contayned beside the martyrs of Christ. But this peraduenture moueth your 〈◊〉 that in the Callendar I name them for martyrs And why may I not in my CaleÌ„dar cal them by the name of martyrs which were faythfull witnesses of Christes truth and Testament for the which they were also chiefly brought vnto that cud Or why may I not call them holy shyntes whome Christ hath sanctified with hys blessed bloud And what if I shold also call the theefe and murderer hanging on the right side of the Lord by the name of an holy sainct and confessour for hys witnessing of the Lord what can mayster Cope say agaynst it And as for colouring the names of certaine Martirs in the sayd Calendare in read or scarlet letters althoughe that pertayneth nothing to me whiche was as pleased the Painter or Printer yet if that be it that so muche breaketh pacience why rather doth he not expostulate in thys behalfe with the great saynt maker of rome who hath readed them much more then euer did I. For he did red and dyed them with theyr owne bloude where as I did but onely colour them with redde letters And thus for matter of my Calendar enough Proceeding now out of the Calendar vnto the booke where hee chargeth me with so many lyes impudencies vanities deprauations and vntruthes it remayneth likewise I cleare my self answering first to those lyes and vntruthes which to the story of sir Roger Acton sir Iohn Oldcastle do appertain And after to other particulars as in order of my booke doe follow And first where he layeth against me whole heapes and cartlodes I cannot tel how many of lyes and falsities I here briefly answere maister Cope agayne or what English Harpesseld els soeuer lieth couered vnder this English Cope that if a lye be after the definition of S. Augustine whatsoeuer thing is pronouÌ„ced with the intent to deceaue an other then I protest to you mayster Cope and to all the world there is neuer a lie in all my booke What the intent and custome is of the papistes to doe I cannot tell for mine owne I will say although many other vices I haue yet froÌ„ thys one I haue alwayes of nature abhorred wittingly to deceaue any maÌ„ or childe so neare as I could much lesse the church of God whom I with all my hart do reuerence and with feare obey And therefore among diuers causes that haue wythdrawne my minde from the Papistes faction almost there is none greater then thys because I see them so little geueÌ„ to truth so farre from all serious feeling and care of sincere religion so full of false pretenced hipocrisie and dissimulation so litle regarding the church of Christ in their inward hartes which they so much haue in theyr mouthes so as vnder the title thereof they may hold vp theyr own estate Otherwise so little reuerence they yeld to the true honorable church of Iesus the sonne of God that with vnworthy and rascall ministers they take into it they passe not what fictions what lyes and fables what false miracles and absurde forgeries they inuent to delude it they care not I speake not of all Some there be of that sect vnfayned in coÌ„sciences and more religious and better disposed natures onely of simple ignoraunce deceaued But such commonly haue bene be the chiefe guides and leaders of the Papistes Churche that little true care and small zeale hath appeared in them toward the churche of Christ not muche regarding what corruption encreased therein so that there commodities might not decrease Thus out of this fountayne haue gushed out so many prodigious lyes in Churche Legendes in Saintes liues in monkishe â—ictions in fabulous miracles in false and forged Reliques as in peeces of the holye crosse in the bloud of hales in our Ladies milke in the nails of Christ which they make to a great number Likewise in their false and blind errours corrupt doctrines absurd inuentions repugnant to the truth of the worde Item in their bastard bookes forged Epistles their Apocripha and Pseudopigrapha Here commeth in their forged Canons theyr foysting and cogging in ancient councels decrees as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Canons of the Apostles if those Canons were the Apostles Excepta Romana â—ede foysted into the decrees by Gratianus also the cogging in a false Canon to the councell of Nice for the mayntenaunce of the sea of Rome as appeareth in the 6. Synode of Carthage Here commeth in also the Epistles of Clement and other sondry epistles Decretall which as they are no doubt falsly inserted bâ— other so are they the welhead of many superstitious traditions oppressing this day the churche of Christ. To speake moreouer of the liturges of S. Iames of Chrisostome and other of the first masse sayde by sainct Peter at Rome and that S. Peter â—ate 25. yeares Byshop of Rome To speake also of the works of Augustine Ambrose â—ierome and Gregorye what doctour or famous writer hath there bene in the churche vnder whose name some counterfayted bookes haue not falsely bene fathered and yet stand still authorised vnder their patronage to the great detriment of the churche What shoulde I speake of Abdias Amphilochius Dionysius Areopagita The Dialoges of Gregory which falsely to this day haue ben ascribed to Gregory the first where in deede they were
first written in Greeke by Gregory the 3. and afterward translated out of Greeke into Latine by pope Zachary vide supra pag. 130. Likewise that worthy and Imperiall sermon iâ—â—tuâ—ed Eusebij pamphili Sermo ad Conuentum Sanctorum hath to thys day wrongfully borne the name of Eusebius Where as in very truth it was made by the good Emperour Constantinus himselfe in his owne heroicall stile in latine and afterward translated out of Latine into Greeke by Eusebius as he himselfe confesseth in hys worke De vita Constant. lib. 4. But as touching this sermon although the name be chaunged so godly and fruitful it is that it â—attereth not much vnder whose name it be read yet worthy to be read vnder the name of none so much as of the Emperor CoÌ„stantine himselfe who was the true author and owner therof Briefly except it be the bookes onely of the new Testament and of the olde what is almost in the popes church but either it is mingled or depraued or altered or corrupted either by some additions interlased or by some diminutioÌ„ mangled and gelded or by some glose adulterate or with manifest lies contaminate So that in theyr doctrine standeth little truth in theyr Legendes Portues masse-bookes lesse trueth in their miracles and Reliques least truth of all Neyther yet doe theyr sacramentes remayne cleare and voyd of manifest lyes and corruption And specially here commeth in the mayster bee whiche bringeth in much sweet hony into Popes hiues the maister lye I mean of all lyes where the P. leauing not one cromme of bread nor drop of wine in the reuerent communion vntruly and idolatrously taketh away all substaunce of bread from it turning the whole substaunce of bread into the substaunce of Christes owne body which substaunce of bread if the Pope take from the sacrament then muste he also take the breaking from it for breaking and the body of Christ can in no wise stand litterally together by the scripture Thus then as this is proued by the word of God to be a manifest lye so thinke not much good Reader hereat as though I passed the bondes of modestie in calling it the Archlye or maister lie of all lies Because vppon this one an infinite number of other lyes and erroures in the popes churche as handmaydes doe wayte and depend But forsomuch as I stand here not to charge other meÌ„ so muche as to defende my selfe ceasing therefore or rather differing for a time to stir this stinking pudle of these wilfull and intended lyes and vntruthes whiche in the Popes Religion and in papistes bookes be innumerable I will now returne to those vntruthes and impudent lies which M. Cope hath hunted out in my history of Actes Monuments first beginning with those vntruthes which he carpeth in the storye of the foresayde syr Iohn Oldcastle and syr Roger Acton Browne and the rest And first where he layeth to my charge that I cal them Martyrs whiche were traytors and seditious rebels agaynst the king and theyr Country to this I haue aunswered before sufficiently Now here then must the reader needes stay a little at M. Copes request to see my vanitie and impudencye yet more fully and amply repressed in refuting a certain place in my Latine story concerning the kinges statute made at Leiceister whiche place and wordes by him alledged be these pag. 1â—7 Quocirca Rex indicto Lecestriae concilio quòd fortâ—ssis Londini ob Cabhami fautores non erat tutum proposito edicto immanem denunciat poenam his quicunque deinceps hoc doctrinae genus sectarentur vsqueâ—deo in eos seuerus vt non modo haereticos sed perduelliones etiam haberi aâ— pâ—o inde gemino eos supplicio suspendio simul inceÌ„dio afficiendos statueriâ— c. Eâ— mox Adeo ille vires rationesque intendebat omnes aduersus Wicklenianos Wicleuiani ad temporis decebantur quicunque Scripturas Dei sua lingua lectirarent Vpon these wordes out of my foresayd Latine booke alledged maister Cope perswadeth himselfe to haue great aduauntage agaynst me to proue me a notorious lyer in three sondry pointes First in that whereas I say that the king did hold his parliament at Leicester adding thys by the way of Parenthesis quod fortassis Londini ob Cobhami fautores non erat tutum c. here he concludeth thereby simpliciter and precisely that the Lord Cobham and syr Roger Acton with his fellowes were traytors c. Whereby a man may soone shape a cauiller by the shadowe of mayster Cope For where as my Dialysis out of the texte speaketh doubtfully and vncertaynely by this word fortassis meaning in deede the king to be in feare of the Gospellers that he durst not hold his Parliament at London but went to Leiceister he argueth precisely therfore that the Lord Cobham sir Roger Acton and his fellowes went about to kil the king Secondly where I affirme that the king in that Parliament made a grieuous law agaynst al such did hold the doctrine of Wickliffe that they should be taken hereafter not for heretiques but also for fellons or rebels or traytors and therefore should sustayne a double punishement both to be hanged and also to be burned c. Here coÌ„meth in maister Momus with his Cope on his backe and prouing me to be a lyer denyeth playnly that the king made any suche statute vid. pag. 835. line 6. where hys wordes be these Atqui quod haeretici pro perduellionibus deinceps geminatas poenas suspeÌ„dij incendij luerent vt nugatur Foxus nullo modo illic traditur c. First here woulde bee asked of maister Cope what hee calleth patriae hostes et proditores if he call these traytours then let vs see whether they that followed the sect of wycliffe were made traytours heretiques by the kings law or not And first let vs heare what sayth Polydore Virgil his owne witnes in this behalfe whose words in his xxii booke pag. 441. be these Quare publice edixit vt si vspiam deinceps reperirentur qui eam sequerentur sectam patriae hostes haberentur quò sine omni lenitate seuerius ac ocyus de illis supplicium sumeretur c. That is wherefore it was by publique statute decreed that whosoeuer were founde hereafter to follow the sect of Wyckliffe should be accounted for traytors whereby without all lenitie they shoulde be punished more seuerely and quickly c. Thus haue you maister Cope the playne testimonie of Polydore with mee And because ye shall further see your selfe more impudent in carping then I am in deprauing of histories you shall vnderstand moreouer and heare what Thomas Walden one of your owne catholique brotherhode who was also himselfe aliue a doer in the same Parliament being the prouincial of the Carmelites saith in this matter writing to Pope Martin whose very wordes in Latine here follow written in
euery man which would beholde and looke vpon the same the forme and tenour wherof here followeth and is such ¶ The protestation of Iohn Hus. FOr so much as aboue all things I doe desire the honor of God the profite of the holy Churche and that I my selfe may be a faithfull member of our Lorde Iesu Christ which is the heade and husband of the holy Church whych hee hath redemed Therefore as heretofore oftentimes I haue done euen so now againe I make this protestation that I neuer obstinately sayd or heereafter will say any thing that shall be contrary vnto the truth and verity and moreouer that I haue alwayes holden do hold and firmely desire for to holde the very true and infallible trueth and veritie so that before that I would defende and maintaine any erroure contrary therunto I would rather chuse by the hope and help of the Lorde to suffer extreeme punishment euen vnto death yea and thorowe the helpe of God I am ready euen to offer this my miserable lyfe vnto death for the law of Christ the which I do beleue euery part and parcell thereof to be geuen and promulgate for the saluation of mankinde by the counsaile and determination of the most holy Trinitie and the saintes of God c. By the whiche his protestation and also other protestations by the sayde M. Iohn Hus being well obserued and noted it may be easily gathered and known that his whole intent and purpose was and is that hee neither would nor will haue spoken or written any thing in hys bookes treatises doctrines or publike sermones or els to haue affirmed any articles the whyche willingly and wittingly he did vnderstand or know to be either erroneous offensiue seditious hereticall or offending the godly eare All beit that these and suche like things are falsely imputed vnto hym by hys enemies But it hath alwayes bene his chiefe intent and purpose and so is that euery poynt conclusion or article contained in his bookes or articles to haue put and affirmed them to thys ende according to the truth of the Gospell the holy Doctors and wryters vppon the holy Scriptures and to that end and purpose as is before expressed in his protestations and if in any poynt he shoulde be founde to varie or goe astray or that he were not well vnderstanded of others by like information to be informed vnderstanded corrected and amended and that he wil by no meanes sustaine or defend any maner of article against the holy Churche of Rome or the Catholicke faith Wherefore most reuerende fathers the premisses notwythstanding his ennemies through the extreeme hatred whych they beare vnto him hath picked and taken out by piece meale certain articles out of the booke of M. Iohn Hus reiecting and not looking vppon the allegations and reasons neither hauing any relation vnto the distinction of their equiuocations haue compounded and made thereof certaine false and fained articles againste him to thys ende that all charitie and loue being sette aparte they might the better ouerthrow hym and bryng hym vnto death contrary vnto the safe conducte vppon good and iust occasion openly assigned and geuen vnto the sayde maister Iohn Hus by the most noble Prince the Lorde Sigismund king of the Romanes and of Hungarie for his iust defence against all the friuolous accusations and assaultes of the ennemies not onely of the sayd M. Iohn Hus but also of the famous kingdome of Boheme and for the quiete appeasing of all such tumultes and rumours rising and springing in the sayde kingdome of Boheme or else where the auoiding of which most perillous vprours the saide king of Romaines doth greatly desire and wish as the right heire and successour of the sayd kingdome Whereuppon the Barons and Nobles aforesayde most humbly desire and require the premisses being considered and respect had vnto the great infamie and slaunder which may happen by the premisses vnto the sayde kingdome and inhabitants thereof that you will put to your handes and take some order meane that maister Iohn Hus may be distinctly hearde by some famous men deuines already deputed or otherwise to be appoynted vpon all and singulare such articles as shall be laide vnto him to declare his owne minde and intent and also the minde of the doctours alleadged for his purpose with the manifolde distinctions and equiuocations in the which the drawers out of the most part of his articles haue also made equiuocations that so according vnto the disposition of witnesses of the which a great number of them are and haue a long time bene his mortall ennemies that at the friuolous instigation of his enemies when hee was miserably deteined prisoner that he should not be condemned vnheard For so muche as by the sayde declarations your fatherly reuerences might be the more better informed of the trueth hee hymselfe is ready alwaies to submit himselfe vnder the determination of thys most sacred councell For your reuerences by the craftie and fained perswasions of his ennemies are thus informed that M Iohn Hus hath bene vncurably obstinate by a long time in most perillous articles the which your reuerences may nowe plainely perceiue to be vntrue and for the more euidence heerein to be shewed there is presented vnto your reuerences an instrumente of publike recognition of the moste reuerend father in Christe the Lorde Nicholas Bishop of Nazareth and Inquisitour of heresies specially appoynted by the Apostolike sea in the dioces of Prage the which by your reuerences is more diligently to be hearkened vnto Wherefore it may please your fatherly reuerences to commaund the sayd M Iohn Hus neither conuicted nor condemned to be taken and brought out of his bondes and chaines in the which he is nowe most greeuously deteined and kept and to put him into the hands of some reuerend Lordes Byshops or commissioners appoynted or to be appoynted by this present councell That the sayd M. Iohn Husse may somewhat be releued and recouer againe his health and be the more diligently and commodiouslye examined by the Commissioners and for the more assurance the Barons and Nobles aforesayd of the kingdome of Boheme will prouide most sure and good sureties the which wil not breake their fidelity and faith for any thing in the worlde Which also shall promise in his behalfe that hee shall not flee or departe out of their handes vntill suche time as the matter be fully determined by the sayd Commissioners In the execution of the which promises wee haue determined to prouide and foresee vnto the fame and honour of the said kingdome of Boheme and also to the safeconducte of the moste worthy Prince the king of Romaines least that the enemies and detractours of the honoure and fame of the kingdome aforesayd might not a little slander and reproue the said Lordes pretending and shewing forth hereafter that they had made vnreasonable or vnlawfull requests for the withstāding of which mischiefe we require your fatherly
and equitie is banished the Ecclesiasticall power is iniuried and the calamitie of this Schisme bringeth in all kinde of bondage swords and violence doth rule the laitie haue the dominion concord and vnitie are banished and all prescript rules of Religion vtterly contemned and set at naught Consider most gentle Lords how that during this most pestiferous Schisme how manie heresies haue appeared and shewed themselues how manie heretickes haue scaped vnpunished how manie Churches haue beene spoiled and pulled downe how manie Cities haue beene oppressed and regions brought to ruine what confusion hath there happened in the Cleargie What and how great destruction hath bene amongst the Christian people I pray you marke how the Church of God the spouse of Christ and the mother of all faithfull is contemned and despised For who doth reuerence the keies of the Church who feareth the censures or lawes or who is it that doth defend the liberties thereof But rather who is it that doth not offend the same or who doth not inuade it or else what is he that dare not violentlie lay hands vpon the patrimonie or heritage of Iesus Christ The goods of the Cleargie and of the poore and the reliefe of Pilgrimes and straungers gotten together by the bloud of our Sauiour and of manie Martyres are spoyled and taken awaie behold the abhomination of the desolation brought vpon the Church of God the destruction of the faith and the confusion of the Christian people to the ruine of the Lordes flocke or folde and all the whole companie of our most holy Sauiour and redeemer This losse is more great or greeuous then anie which could happen vnto the Martires of Christ and thys persecution much more cruell then the persecution of anie tyrants for they did but only punish the bodies but in this schsme and diuision the soules are tormented There the bloud of men was only shed but in this case the true faith is subuerted and ouerthrowne That persecution was saluation vnto many but this Schisme is destruction vnto all men When the tirants raged then the faith did increase but by this diuision it is vtterly decaied During their crueltie and madnes the primatiue Church increased but through this schisme it is confounded and ouerthrowne Tiraunts did ignorantly offende but in this schisme many do wittingly and willingly euen of obstinacie offend There came in heretikes vsers of Symonie and hypocrites to the great detriment and deceit of the Church vnder those tirants the merites of the iust were increased But during this Schisme mischiefe and wickednes are augmented for in this most cursed and execrable diuision truth was made an enimie vnto all Christians faith is not regarded loue and charitie hated hope is lost iustice ouerthrowne no kinde of courage or valiantnes but onely vnto mischiefe modestie and temperance cloked wisedome turned into deceit humilitie fained equitie and truth falsified pacience vtterly fled conscience small all wickednes intended deuotion counted folly gentlenes abiect and cast away religion despised obedience not regarded and all maner of life reprochfull and abhominable With how great and greeuous sorowes is the Church of God replenished filled whiles that tirants do oppresse it heretikes inuade it vsers of Symonie do spoile and rob it and schismatikes go about vtterly to subuert it O most miserable and wretched christian people whome now by the space of forty yeares with such indurate and continuall schisme they haue tormented and almost brought to ruine O the little barke and ship of Christ whiche hath so long time wandred and straied now in the middest of the whorlepooles and by and by sticketh fast in the rocks tossed too and fro with most greeuous and tempestuous stormes O miserable and wretched boate of Peter if the most holy father would suffer thee to sinke or drowne into what dangers and perils haue the wicked pirates brought thee amongst what rockes haue they placed thee O most godly and louing Christians what faithfull deuout man is there which beholding and seeing the great ruine and decay of the Church would not be prouoked vnto teares what good conscience is there that can refraine weeping because that contention and strife is powred vpon the ecclesiasticall rulers which haue made vs to erre in the way because they haue not founde or rather would not finde the way of vnitie and concord Whereupon so many heresies and so great confusion is sproong vp and growne in the flocke of Peter and the fold of our Lord. Many Princes Kings and Prelates haue greatly laboured and trauelled for the rooting out heereof but yet could they neuer bring to passe or finish that most holesome and necessary worke Wherefore most Christian King this most glorious and triumphant victory hath tarried only for thee the crowne and glorie therof shal be thine for euer and this most happy victory shall be continually celebrate to thy great honour and praise that thou hast restored againe the Church which was so spoiled thou hast remoued and put away all inueterate and ouergrowne Schismes and diuisions thou hast troden downe vsers of Symony rooted out all hereticks Doest thou not behold see how great perpetuall and famous renowne glory it wil be vnto thee For what can be more iust what more holy what more better what more to be desired or finally what can be more acceptable than to roote out this wicked and abhominable Schisme to restore the Church againe vnto hir auncient libertie to extinguish and put away all Simony and to condemne and destroy all errours and heresies from amongst the flocke of the faithfull Nothing truly can be better nothing more holy nothing more profitable for the whole worlde and finally nothing more acceptable vnto God For the performance of which most holy and godly worke thou wast elect and chosen of God thou wast first deputed and chosen in heauen before thou wast elect and chosen vpon earth Thou wast first appointed by the celestiall and heauenly Prince before the electours of the Empire did elect or choose thee and specially that by the Imperiall force and power thou shouldest condemne and destroy those errours and heresies which wee haue presently in hand to be condemned and subuerted To the performance of this most holy worke God hath giuen vnto thee the knowledge vnderstanding of his diuine truth and veritie power of princely maiestie and the iust iudgement of equitie and righteousnes as the most highest himselfe doth say I haue geuen thee vnderstāding and wisedome to speake and vtter my words and haue set thee to rule ouer nations and kingdomes that thou shouldest helpe the people plucke down and destroy iniquitie by exercising of iustice thou shouldest I say destroy all errours and heresies and specially this obstinate heretike heere present through whose wickednes mischiefe many places of the world are infected with most pestilent and hereticall poison and by his meanes and occasion almost vtterly subuerted
destroyed This most holy and godly labour O most noble Prince was reserued only for thee vpon thee it doth only lye vnto whome the whole rule and ministration of iustice is giuen Wherfore thou hast established thy praise renowne euen by the mouthes of infants sucking babes for thy praises shall be celebrate for euermore that thou hast destroied ouerthrowne such and so great enimies of the faith The which that thou maist prosperously happely perfourme bring to passe our Lord Iesu Christ may vouchsafe to grant thee his grace help who is blessed for euer euer Amen When this Sermon was thus ended the Procurer of the Councell rising vp named Henricus de Piro required that the processe of the cause against Iohn Hus might be continued and proceed vnto the difinitiue sentence Then a certaine Byshop whych was appointed one of the Iudges declared the processe of the cause which was pleaded long since in the Court of Rome and elsewhere betweene Iohn Hus and the Prelates of Prage At the last he repeated those articles which we haue before remembred amongst the which he rehearsed also one article that I. Hus shoulde teach the two natures of the Godhead and manhead to be one Christ. Iohn Hus went about briefly with a word or two to aunswer vnto euerie one of them but as often as he was about to speake the Cardinall of Cambray coÌ„manded him to hold his peace saieng heereafter you shall answere to all together if you will Then said Iohn Hus how can I at once aunswere vnto all those things which are alledged against me wheÌ„ as I cannot remember them all Then sayde the Cardinall of Florence we haue heard thee sufficiently But wheÌ„ as I. Hus for all that would not hold his peace they sent the officers which should force him therunto Then began he to intreate pray and beseech therâ—â—hat they woulde heare him that such as were present â—ight not credite or beleeue those things to be true which were reported of him But when all this would nothing preuaile he kneeling downe vpon his knees committed the whole matter vnto God and the Lord Iesus Christ for at their handes he beleeued easely to obtaine that which he desired When the articles abouesaid were ended last of all there was added a notable blasphemy which they all imputed vnto Iohn Hus. That is that he saide there shoulde be a fourth person in diuinitie and that a certaine Doctour did heare him speake of the same When Iohn Hus desired that the Doctour might be named the Bishop which had alledged the article said that it was not needefull to name him Then said Iohn Hus O miserable and wretched man that I am which am forced and compelled to beare such blasphemy and slaunder Afterward the Article was repeated how he appealed vnto Christ and that by name was called hereticall whereunto Iohn Hus answered O Lord Iesu Christ whose word is openly condemned heere in this Councell vnto thee againe I do appeale which when thou wast euill intreated of thine enimies diddest appeale vnto God thy father committing thy cause vnto a most iust Iudge that by thy example we also being oppressed with manifest wrongs and iniuries should flee vnto thee Last of all the Article was rehearsed as touching the contempt of the excommunication by Iohn Hus. Whereunto he answered as before that he was excused by his aduocates in the court of Rome wherefore he did not appeare when he was cited and also that it may be proued by the actes that the excommunication was not ratified and finally to the intent he might cleare himselfe of obstinacie he was for that cause come vnto Constance vnder the Emperours safeconduct When he had spoken these words one of them which was appointed Iudge reade the definitiue sentence against him which followeth thus word for word The sentence or iudgement of the Councell of Constance geuen against Iohn Husse THe most holy and sacred generall Councell of Constance being congregate and gathered together representing the Catholike Church for a perpetuall memory of the thing as the veritie truth doth witnes an euill tree bringeth forth euill seuite hereupon it commeth that the man of most damnable memory Iohn Wickleffe through his pestiferous doctrine not through Iesu Christ by the Gospell as the holy Fathers in times past haue gotteÌ„ faithfull children but coÌ„trary vnto the holesome faith of Iesus Christ as a most venemous roote hath begotten many pestilent wicked children whome he hath left behind him successours and folowers of his peruerse and wicked doctrine against whome this sacred Synode of Constance is forced to rise vp as against bastards and vnlawfull children and with diligent care with the sharpe knife of the Ecclesiasticall authoritie to cut vp their errours out of the Lords field as most hurtfull brambles and briers least they should growe to the hurt and detriment of others For somuch then as in the holy generall Councell lately celebrated and holden at Rome it was decreed that the docrine of I. Wickleffe of most damnable memory should be condemned that his bookes which coÌ„teined the same doctrine should be burned as hereticall this decree was approued confirmed by the sacred authoritie of that whole CouÌ„cell neuertheles one Iohn Hus here personally present in this sacred Councell not the Disciple of Christ but of Iohn Wickliffe an Archheretike after and contrary or against the coÌ„demnation and decree hath taught preached affirmed the Articles of Wickleffe which were condemned by the Church of God and in times past by certaine most reuerend fathers in Christ Lords Archbishops and Byshops of diuers kingdomes Realmes Maisters of diuinitie of diuers Uniuersities especially resisting in his open Sermons and also with his adherents and complices in the scholes the condemnation of the said Articles of Wickleffes oftentimes published in the said Uniuersitie of Prage and hath declared him the said Wickleffe for the fauour and commendation of his doctrine before the whole multitude of the Cleargy and people to be a Catholicke man and a true Euangelical Doctour He hath also published and affirmed certaine many of his Articles worthely condemned to be Catholicke the which are notoriously conteined in the bookes of the said Iohn Hus. Wherfore after diligent deliberation full information first had vpon the premisses by the reuerend fathers and Lords in Christ of the holy Church of Rome Cardinals Patriarkes Archbishops Bishops and other Prelates Doctours of â—â—â—nitie and of both lawes in great number assembled and gathered together this most sacred holie Councell of Constance declareth determineth the articles aboue said the which after due conference had are found in his bookes written with his owne hand the which also the said Iohn Hus in opeÌ„ audience before this holy Councell hath confessed to be in his bookes not to be Catholicke neither worthy to be taught but that many of
faithfully do stand for righteousnes to whom the Lorde God shall geue in the kingdome of Boheme to knowe the truth For the following of which truth necessary it is that they returne againe into Boheme setting apart all vaine glory following not a mortall and miserable king but the king of glory which geueth eternall life O howe comfortable was the geuing of the hande of Lorde Iohn de Clum vnto me which was not ashamed to reache foorth his hand to me a wretche and such an abiecte hereticke lying in fetters of yron and cried out vpon all men Nowe peraduenture I shall not speake much hereafter with you Therfore salute in time as you shall see them all the faithfull of Boheme Palletz came to me into prisone His salutation in my vehement infirmitye was this before the Commissaries that there hath not risen a more perillous hereticke since Christ was borne then was Wickliffe and I. Also he sayd that al such as came to heare my talke were infected with this heresie to thinke that the substance of bread remained in the sacrament of the altare To whome I answered and sayd O maister what a grieuous salutation haue you geuen me and how greatly do you sinne Behold I shal die or peraduenture to morow shall be burnt And what rewarde shall be recompenced to you in Boheme for your labour This thing peraduenture I shoulde not haue wrytten least I might seeme to hate him I haue alwayes had this in my heart trust not in princes c. And againe cursed be the man whiche trusteth in man and maketh flesh to be his arme For Gods sake be you circumspecte how you stand and how you returne Carie no letters with you Directe your bookes not all by one but diuersly by diuers frendes Knowe this for certaine that I haue had great conflictes by dreames in such sort as I had much a doe to refraine from crying out For I dreamed of the Popes escape before he went And after the Lord Iohn had told me therof immediately in the night it was told me that the Pope shuld returne to you again And afterward also I dreamed of the apprehēding of maister Hierome although not in ful maner as it was done Al the prisonments whether and howe I am caryed were opened to mee before although not fully after the same fourme and circumstance Many serpents oftentimes appeared vnto me hauing heads also in their taile but none of them could bite me and many other things more These thinges I wryte not esteeming my selfe as a prophet or that I extoll my selfe but onely to signifie vnto you what temptations I had in body and also in mind and what great feare I had least I shoulde transgresse the commaundement of the Lord Iesus Christ. Nowe I remember with my selfe the wordes of maister Hierome which sayde that if I shoulde come to the Councell hee thoughte I shoulde neuer returne home againe In like maner there was a good and godly man a tailor which taking his leaue of me at Prage spake to me in these words God be wyth you said he for I thinke verely my deare and good maister Iohn that you shall not returne again to vs with your life The king not of Hungarie but of heauen rewarde you with all goodnes for the faithfull doctrine which I at your hands haue receiued c. ¶ And shortly after the writing hereof he sendeth also vnto them an other propheticall vision of his to be expoūded touching the reformation of the church written in his 44. Epistle the contentes whereof be these ¶ An other letter of Iohn Hus sent to the Lord Iohn de Clum I Pray you expound to me the dreame of thys nyght I sawe how that in my churche of Bethleem they came to rase and put out all the images of Christ and did put them out The next day after I arose and sawe many painters which painted and made more fairer Images many more then I had done before which Images I was very glad and ioyfull to behold And the painters wyth much people about them sayde let the bishops and priestes come now put vs out these pictures Which being done much people seemed to me in Bethleem to reioyce and I with them And I awaking therewith felt my selfe to laugh c. ¶ This vision Lorde Iohn de Clum and Iohn Hus himselfe in his booke of Epistles in the 45. Epist. semeth to expounde and applyeth these Images of Christ vnto the preaching of Christ and of his lyfe The which preachyng and doctrine of Christ though the Pope and his Cardinals should extinguish in him yet did he foresee declare that the time should come wherin the same doctrine shuld be reuyned againe by others so plenteously that the pope with al his power shuld not be able to preuaile against it Thus much as cōcerning this visiō of Iohn Hus. Wherunto doth wel accord the Prophesie of Hierome of Prage printed in the coyne called Moneta Hussi of the which coyn I haue my selfe one of the plates hauing this superscriptiō folowing printed about it Centum reuolutis annis Deo respondebitis mihi That is After a hundreth yeres come and gone you shal geue a count to God and to me Wherof God willyng more shal be sayd hereafter Furthermore in 48. Epist. the sayd I. Hus seemyng to speake with the like spirit of Prophecy hath these wordes folowing Sed spero quod quae dixi sub tecto praedicabuntur super tecta That is but I trust that those thinges which I haue spoken within the house hereafter shal be preached vpon the top of the house And because we are here in hand with the Prophesies of Iohn Hus it shall serue well in place here moreouer to recorde his wordes in a certayne treatise by hym written De Sacerdotum Monachorum carnalium Abhominatione wherein the sayd Iohn Hus speaking prophetically of the reformation of the Church hath these wordes following Ex istis vlterius aduerte incidentaliter quod Dei ecclesia nequit ad pristinam suam dignitatem reduci c. That is in english Moreouer hereupon note and marke by the way that the church of God cannot be reduced to his former dignitie or be reformed before all thinges first be made new The truth whereof is playne by the Temple of Salomon Like as the Clergie and Priests so also the people and laity Or els vnless all such as now be addict to auarice from the least to the most be first conuerted and reclaymed as wel the people as the clergy and Priests Albeit as my mind now geueth me I beleue rather the first that is that then shall rise a new people formed after the new man whiche is created after God Of the which people new Clerkes Priestes shall come and be taken whiche all shall hate couetousnes and glory of this life hasting to an heauenly cōuersation Notwithstanding all these
Christ. FOrsomuch as euery man both by the law of nature and also by Gods law is commaunded to doe that vnto an other man which he woulde haue done vnto himselfe and is forbidden to do that thing vnto an other which he would not haue done vnto himselfe as our Sauiour sayth all things whatsoeuer you wyll that men should do vnto you the same doe you vnto thē for this is the law and the Prophetes yea the lawe is fulfilled in this one poynt thou shalt loue thy neighbour as thy self We therfore God being our author hauing respect as much as in vs lieth vnto the said law of God the loue of our neighbor before did send our letters vnto Constaunce for our dearelye beloued frende of good memorye Mayster Iohn Husse Bacheler of Diuinitye and Preacher of the Gospell Whome of late in the Councell of Constaunce wee knowe not with what spirite beeing ledde you haue condemned as an obstinate hereticke neither hauing confessed any thing neither being lawfully conuict as were expediét hauing no errours or heresies declared or layde agaynst him but onely at the sinister false and importune accusations suggestiōs and instigations of his mortall enemies and the traytours of our kingdome and Marquesdome of Morauia And being thus vnmercifully condemned you haue slayne him with most shamefull and cruell death to the perpetuall shame and infamy of our most christian kingdome of Boheme and the famous Marquesdome of Morauia as we haue written vnto Constance vnto the most noble Prince and Lord the Lord Sigismund king of Romaynes and of Hungary the Heyre and Successor of our kingdom the which was also read and published in your congregations whiche wee will here also haue enrolled and haue burned him as it is reported in the reproch and contempt of vs. Wherfore we haue thought good euen now to direct our letters patentes to your reuerences nowe present in the behalfe of Maister Iohn Hus openly professing and protesting both wyth hart and mouth that he the sayd Mayster Iohn Hus was a iust good and Catholicke man and a long season worthely commended and allowed in our kingdome for his life and conuersation He also preached and taught vs and our subiectes the law of the Gospell and of the holy Prophets and the bookes of the olde and new Testament according to the exposition of the holy Doctors approued by the church left many Monumēts in writing most constantly detesting and abhorring all errors and and heresy continually admonishing both vs and all faithfull christians to do the like diligently exhorting all men as muche as in him lay by hys words writings and trauel vnto quietnesse and concord so that vsing all the diligence that we might we neuer heard or coulde vnderstand that Mayster Iohn Hus had preached taught or by any meanes affirmed any error or heresy in his Sermons or that by any maner of meanes he had offended vs or our subiectes either by word of deed but that he alwayes led a quiet and a godly life in Christ exhorting all men diligently both by his word and workes as much as he might to obserue and keepe the law of the Gospel and the institutiōs of the holy fathers after the preaching of our holy mother the church to the edifying of mens soules Neither did these premisses which you had so perpetrated to the reproch both of vs and our kingdom and Marquesdom suffice content you but that also without all mercy and piety you haue apprehended imprisoned and condemned and euen now peraduenture like as you did Mayster Iohn Hus you haue most cruelly murdered the worshipfull man Mayster Ierome of Prage a man abounding in eloquence Mayster of the seuen liberall artes and a famous Philosopher not being seene heard examined neither conuict but onely at the sinister and false accusation of hys and our accusers and betrayers Furthermore it is come to our knowledge and vnderstanding which we do not without great griefe rehearse as we may also euidently gather by your writings how that certayne detractors odible both to God and men priuy enuyers and betrayers haue wickedly and greuously albeit falsly and trayterously accused vs our kingdome and Marquesdome aforsayde before you in your councell that in the sayde kingdome of Boheme and Marquescome of Morauia diuers errors are sprong vp which haue greuously and manifoldely infected both our hartes and also the hartes of many faythfull men in so much that without a speedy stop or stay of correction the sayd kingdome and Marquesdome together with the faythfull Christians therein should incurre an irrecuperable losse and ruine of theyr soules These cruell and pernitious iniuries which are layd vnto vs and to our sayd kingdome and Marquesdome albeit most falsly slaunderously howe may we suffer for so muche as through the grace of God when in a maner all other kingdomes of the world haue oftentimes wauered making Schismes and Antipapes our most Christian kingdome of Boheme and most noble Marquesdome of Morauia since the time they did receiue the Catholicke fayth of our Lord Iesus Christ as a most perfecte quadrant haue alwayes without reproofe stucke vnto the Church of Rome and haue sincerely done theyr true obedience Also with how greate costes and charges and great trauell with what worship and due reuerence they haue reuerenced the holy mother the church and her pastors by theyr princes and faythfully subiects it is more manifest then the day light vnto the whole world and your selues if you will confesse the truth can witnes the same also Wherfore that we according to the mind of the Apostle may procure honest and good thinges not onely before God but before men also and least by neglecting the famous renowne of the kingdom and Marquesdom we be foūd cruel towards our neighbours hauing a stedfast hope a pure and sincere conscience and intent and a certayne true fayth in Christ Iesu our Lord by the tenour of these we signify and declare vnto your fatherhoods to all faythfull Christians openly professing both with hart and mouth that whatsoeuer man of what estate preheminence dignity condition degree or religion so euer he be which hath sayd or affirmed eyther doth say or affirme that in the sayd kingdome of Boheme and Marquesdome of Morauia heresyes haue sprong vp which haue infected vs and other faythfull Christians as is aforesayd the onely person of our most noble prince and Lord Sigismund king of Romaynes and of Hungary c. our Lord and heire successor being set apart whom we trust and beleue not to be guilty in the premisses all and euery such man as is aforesaid doth lye fasly vpon his head as a wicked and naughty traytour betrayer of the sayd kingdome and Marquesdome and most traiterous vnto vs most pernitious hereticke the sonne of all malice and wickednesse yea and of the deuill himselfe who is a lyar and the father of all lyes Notwithstanding we for
spoile his subiects defloure virgins dishonest matrones and do all things licentiously and temerariously do not the nobles of the kingdome assemble together deposing him from his kingdome set vp another in his place which shall sweare to rule and gouerne vprightly and be obedient vnto the lawes Verely as reason doth perswade euen so doth the vse thereof also teach vs. It seemeth also agreeable vnto reason that the same should be done in the Church that is to say in the Councell which is done in any kingdome And so is this sufficiently apparant which we haue before sayd that the Pope is subiect vnto the Councell But now to passe vnto the argumentes of Diuinitie the foundation of the matter which we do intreate vpon are the wordes of our Sauiour Iesu Christ in diuers places but specially where as he speaketh vnto Peter Tu es Petrus super hanc petram aedificabo Ecclesiam meam portae inferi non praeualebunt aduersus eam i. Thou art Peter and vpon this rocke will I build my Church and the gates of hell shall not preuaile against it Vpon whyche words it seemeth good to begin this disputatiō forsomuch as some were wont to alledge these words to extoll the authority of the Bishop of Rome But as it shall by and by appeare the words of Christ had another sense and meaning then diuers of them do thinke for he saith the gates of hell shall not preuaile against it Verely this is a great promise and these wordes of the Lord are of great importance For what greater word could there haue bene spoken then that the gates of hell should not preuaile against the church These gates of hel as S. Hierome saith do signifie sins Wherfore if sinnes can not preuaile against the Church neither can any maligne spirites preuaile against the same which haue no power at all ouer mankinde but only through sinne And for that cause where as it is sayd in Iob that there is no power vpon the earth that may be cōpared vnto the power of the maligne spirite whereby it followeth that the power of the Church is aboue all other power We may also vpon the same saying reason after an other sort for somuch as the gates of hel that is to say sinnes can not preuaile agaynst the Church the Church thereby is declared to be without sinne the which cā not be spoke of the pope which is a mortall mā for somuch as it is written seuen tymes in the day the iust mā doth offend If the Church be without spot because it can not be defiled with sinne who is it that will preferre a sinnefull mā before an vndefiled Churche Neither let vs geue eare vnto those whiche will not referre these woordes of Christ vnto the Church where as he sayth Oraui pro te Petre vt non deficiat fides tua That is to say Peter I haue prayed for thee that thy fayth should not fayle thee For as S. Augustine sayth in the exposition of the Psalmes certaine thyngs are spoken as though they seemed properly to pertaine vnto the Apostle Peter notwithstanding they haue no euident sense but when they are referred vnto the Churche the person wherof he is vnderstāded figuratiuely to represent Wherupō in an other place in the questiōs of the new old Testament vpon the wordes Rogaui pro te Petre I haue prayed for thee Peter What is doubted Did he pray for Peter did he not pray for Iames and Iohn beside the rest It is manifest that vnder the name of Peter all other are conteyned For in an other place of S. Iohn he sayth I pray for them whom thou hast geuen me I will that wheresoeuer I am they shall be also with me Wherupon we do oftentymes by the name of Peter vnderstand the Church which we do nothing at all doubt to be done in this place otherwise the truth could not consist for somuch as within a while after the fayth of Peter fayled for a tyme by the deniall of Christ but the fayth of the Church whose person Peter did represent did alwayes perseuere inuiolate As touching the Bishops of Rome if time would suffer vs we could rehearse many crāples how that they either haue ben heretickes or replenished with other vices Neither are we ignoraunt how that Marcellinus at the Emperours commaundement did sacrifice vnto Idols that an other whiche is more horrible did attaine vnto the Papacy by a deuilish fraude deceite Notwithstandyng the testimony of Paule vnto the Hebrues shall suffice vs at this tyme who sayth euery Bishop to be compassed in with infirmitie that is to say with wickednesse and sinne Also the testimonies of Christ him selfe do approue that the Church remaineth alwayes without sinne for in Mathew he saith I am with you euen vnto the end of the world The which wordes were not onely spoken vnto the Apostles for they continued not vnto the end of the world but also vnto their successours neither would Christ then signifie that he was God dispersed throughout all the world as he is also perceiued to be amongest sinners but would declare a certain gift of grace through his assistaūce whereby he would preserue the holy Churche consisting amongest his Apostles and their successours alwayes immaculate and vndefiled And agayne in an other place I sayth he will pray he shal geue you an other cōforter that he may remaine w e you for euer euē the spirite of truth whō the world cānot receaue because the world seeth him not neither knoweth him but you shall know him because he shall remayne with you The which wordes being spoken vnto the Disciples of Iesus are also vnderstāded to be spokē vnto their successours so cōsequently vnto the Church And if the spirite of truth be cōtinually in the Church no man cā deny but that the Church ought to continue vndefiled By the same authoritie also that Christ is called the spouse of the Church who seeth not but that the Church is vndefiled For the husband the wise as the Apostle sayth are two in one flesh as he doth also adde no mā hateth his own flesh thereby it commeth to passe that Christ can not hate the Church for somuch as she is his spouse and one flesh with him no mā cā hate himselfe Ergo the Church doth not sinne for if it did sinne it should be hated for sinners the Lord doth hate The which authorities being gathered together we ought with the Apostle to confesse that the Church of God hath neither spot nor wrincle Also he writyng vnto Timothe affirmeth the Churche to be the piller foundation of the truth whereupō in this song of the spouse it is sayd My frend thou art altogether fayre beawtifull neither is there any spot in thee These wordes peraduenture may abash some that I do go about to proue the Church to be without
himselfe lacked pasture But we count these as things of no force or difficulty For S. Augustine in the Sermon of the natiuity of Peter and Paule sayeth in this wise Our Lorde Iesus Christe before hys Passion chose hys disciples as yet doe knowe whom he called brethren Amongest those Peter alone almost in euery place represented the person of the Church therefore it was sayde vnto him Tibi dabo claues regni coelorum That is to say Unto thee will I geue the keyes of the kingdome of heauen These keies did he not receiue as one man but as one he receiued them for the Church And in an other place Where hee wryteth of the Christian agony he sayth the keyes of the kingdome of heauen were geuen vnto the churche when as they were geuen vnto Peter And when as it was spoken vnto him Amas me Pasce oues meas That is to say Louest thou me feede my sheepe it was spoken vnto them all And S. Ambrose in the beginning of his pastorall sayth which sheepe and which flocke the blessed Apostle S. Peter tooke not charge of alone but together with vs and we alltogether with him By which wordes the foundation and principall arguments of those flatterers are vtterly subuerted and ouerthrowen For if Peter represented the person of the Church we ought not to ascribe the force of these words vnto Peter but vnto the Church Neither do I see how that can stand whych Boniface doth affirme for it is farre distant from the truth except it be vnderstand otherwise then it is spoken But it may peraduenture seeme a great thynge vnto some that it is sayd the Byshop of Rome to be the head of the Militant Churche For as in the body of man Philitions do neuer geue councell to cut of the head for any maner of sicknes disease although it be neuer coâ—ul of vicers or infected so in this mysticall body of the church the head ought alwayes to be kept and albeit it be neuer so wicked yet is it to be suffered and horne withall But now conuert this argument If it were possible in the body of man when one hed is taken away to find an other to put in his place as we see it may be done in the Church should not heade then be oftentimes chaunged for diuers diseases Moreouer if we wil thus reason that the head of the church shuld be in respecte of his body as the head of man in respecte of the body of man then doeth it necessarily followe that the head being dead the body must also die as is manifest in the body of man So should it grow into an absurditie to confesse that the Pope being dead the Church also shoulde bee dead the which how farre it dissenteth from the truth it is most manifest Therfore what soeuer other men say I am not of opinion wyth them whych affirme the Bishoppe of Rome to be head of the Church except peraduenture they doe make hym the ministeriall head for we doe reade that Christ is the heade of the Churche and not the Pope and that he is the true head immutable perpetuall and euerlasting and the Church is his body wherof the Pope hymselfe is also a member and the vicare of Christe not to the destruction but to the maintenaunce edifying of the same body of Christ. Wherefore if he be founde a damnable destroyer of the Churche he may be deposed and cast out because he doth not that he was ordeined to doe and we ought as Pope Leo sayeth to be mindeful of the commandement geuen vs in the Gospell that if our eye our foote or oure right hand do offend vs it should be cut of from the body For the Lorde sayeth in an other place Euery tree whych bringeth not foorth fruite shall be cut downe and caste into the fire And in an other place also it is sayde vnto vs take away all euill and wickednesse from among you It is very iust and true whiche is wrytten in the Epistle of Clement vnto Iames the brother of our Lorde that he whych will be saued ought to be separate from them whych will not be saued But for the more manifest declaration hereof we must haue recourse to that which is spoken by the Lorde in the Gospell of Iohn I am the true vine sayth the Lorde and my father is the husbandman and ye are the braunches euery braunch therfore that bryngeth not forth fruite in me my father wil cut off These wordes were spoken vnto the Apostles amongst whom also Peter was present whome the Lord wold haue cut off if he brought not foorth his fruit Also S. Hierome vpon these wordes of Mathewe Vnsauery salte is profitable for nothing but to be cast foorth and troden of swine Whereuppon in the persone of Peter and Paule he sayth thus It is no easie matter to stande in the place of Peter and Paule and to keepe the chaire of them which raigne with Christ. This vnsauery salte that is to say a foolish Prelate vnsauery in preaching and foolish in offending is good for nothing but to be cast foorthe that is to say deposed and to be troden of swine that is of wicked spirits which haue dominion ouer the wicked and naughty Prelates as their owne flocke and herde Beholde thys testimonie of Hierome is plaine and euident Let hym be cast out sayth he Hee expoundeth and speaketh it of the Prelate whych vsurpeth the place of Peter and so consequently of the byshop of Rome who being vnsauery in preaching and foolysh in offending oughte to be deposed as Hierome affirmeth from hys degree and dignitie Neyther as some doe dreame is he to be deposed for heresie only Isidorus in the booke of Councels rehearseth a certain epistle of Clement the successour of Peter wrytten vnto Iames the Apostle wheras the said Clement referring the words of Peter vnto himselfe sayeth thus If thou be occupied wyth worldly cares thou shalt both deceiue thyselfe those which shall geue eare vnto thee for thou canst not fully distribute vnto euery man those thinges which pertaine vnto saluation whereby it shall come to passe that thou as a man for not teaching those things which pertaine vnto saluation shalt be deposed thy disciples shall perish through ignorance Notwtstanding in an other place in stead of this word deposed it is found thou shalt be punished which 2. wordes if they be wel vnderstoode do not much differ for deposition is ofteÌ„times vsed in the place of punishment But peraduenture some wil here obiect that this Epistle is not to be iudged Clements because it is sayd to be wrytten vnto Iames who as the Ecclesiasticall hystory affirmeth was deade before that Peter was put to death But Clement might thinke that Iames was aliue when as hee wrote whych were farre distant a sunder and messengers of the christians came not often vnto Rome Moreouer there is meÌ„tion made of
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
of mony delayed the time in making of their truce Camillus cōming vpon them did most shamefully driue them out againe But what need I to rehearse old histories when as our own examples are sufficient for vs Ye know your selues how often these delayes haue bene hurtfull vnto you how oftē the delay of a few dayes hath growne to a long tracte of tyme. For now this is the 8. yeare that you haue spent in delayes you haue seene that alwayes of one delay an other hath sprong and risen Wherfore I do require that Panormitan shuld consider that the conclusion being this day disturbed we know not whether it will be brought to passe hereafter againe or no. Many impedimentes or lets may rise Neither doth Panormitan say that this delay being obtayned he wold afterward consent with his fellowes vnto the conclusiōs for he denyeth that he hath any commaundement therunto which is more to be considered he sayth that the Ambassadours at their returne from Mentz may bring such newes wherby these conclusions may be omitted as though any thyng were more excellent then the truth The which thing doth manifestly declare that they do not seeke delayes for the better examination of the matter but for to impugne the conclusions the more strongly Neither do I agree with Panormitan as touching the effects which he sayd should ryse eyther of the denyall or graunting of the requests For I see no cause why the Princes should so greatly require any delay There are no letters of anye Prince come vnto vs as touching such request neyther is there any man lately come from them neyther is it greatly materiall vnto them but that the matters of faith shoulde be determined But this is a most pernicious conclusion which Panormitane hath made and not to be looked for at the handes of those most godly princes wheras he saith if we do please them they will take our part If contrariwise they will decline vnto Eugenius and wholy resist rebell agaynst vs. This is a meruailous word a wonderfull conclusion altogether vnworthye to be spoken of such a man The decrees of the Councell of Constance are that all maner of men of what state or condition soeuer they be are bound to the ordinaunces and decrees of the generall Councels But Panormitanes wordes do not tend to that effect for he would not haue the Princes obedient vnto the Councel but that councell to be obedient vnto that princes Alas most reuerend Fathers alas what times daies what maners and conditiōs are these Into what misery are we now brought How shall we at anye time bring to passe that the Pope being Christes Uicare and as they say an other Christ in earth should be subiect vnto the coūcell of Christians if the Councell it selfe ought to obey wordly Princes But I pray you look for no such things at the Princes handes Do not beleeue that they will forsake theyr mother the Church Do not thinke them so farr alienate frō the truth that they would haue iustice suppressed The conclusions whereupon the controuersie is are most true most holy most allowable If the princes do refuse them they do not resist agaynst vs but against the holy Scriptures yea and agaynst Christ himselfe which you ought neither to beleue neither was it comely for Panormitane so to say Panormitan by your licēce be it spoken you haue vttered most cruell words neyther do you seeme to go about any other matter then to inculcate terrour and feare into the mindes of the Fathers for you haue rehearsed great perils and daungers except we submitt our selues vnto the princes But you most reuerend fathers shall not be afearde of them which kill the body the soule they cannot kill neyshal ye forsake the truth although you should shedde your bloud for the same Neither ought we to be any whit more slacke in the quarrell of our mother the church and the Catholicke fayth then those most holy Martyrs whiche haue established the Church with theyr bloud For why should it be anye greeuous matter vnto vs to suffer for Christ which for our sakes hath suffered so cruel greuous death Who when he was an immortall God voyd of all passiōs toke vpō him the shape of a mortal man feared not for our redemption to suffer tormentes vpon the crosse Set before your eyes the Prince of the Apostles Peter Paule Andrew Iames and Barthelmew and not to speake onely of Bishops Marke what Stephen Laurence Sebastian Fabian did Some were hanged some headed some stoned to death other some burned and others tormented with most cruell and grieuous tormentes suffered for Christes sake I pray you for Gods sake let vs follow the example of these men If we will be byshops and succeed in honour let vs not feare Martyrdome Alas what effeminate harts haue we Alas what faynt harted people are we They in tymes past by the contempt of death conuerted the whole world which was full of gentilitie and idolatrye and we through our sluggishnes desire of life do bring the Christian Religion out of the whole world into one corner I feare greatly least that little also which is left we shall lose through our cowardlines if that by following Panormitanes minde we do commit the whole gouernaunce defence of the Church vnto the princes But nowe play the stout and valiaunt men in this time of tribulation feare not to suffer death for the Churche whiche Curtius feared not to doe for the cittie of Rome which Menchotheus for Thebes Codrus for Athens willingly took vpon them Not onely the martyrs but also the Gentiles might moue and stirre vs to cast of all the feare of death What is to be sayd of Theremens the Athemen With how ioyfull hart and minde and pleasaunt countenaunce did he drink the poyson What say you vnto the Socrates that most excellent Philosopher did he eyther weepe or sigh when he supped vp the poyson They hoped for that whiche we are most certayne of Not by dying to dye but to chaunge this present life for a better Truly we ought to be ashamed being admonished by so many examples instructed with so great learning yea and redeemed with the precious bloud of Christ so greatly to feare death Cato writeth not of one or two men but of whole legions which haue chearfully couragiously gone vnto those places frō whence they knew they shuld not return Wyth like courage did the Lacedemoniās geue thēselues to death at Thermopilis of whom Simonides writeth thus Dic hospes Spartanos te hic vidisse iacentes Dum sanctis patriae legibus obsequimur Report thou straunger the Spartaines here to lye Whiles that their coūtry lawes they obeyed willingly Neither iudge the contrary but that the Lacedemonians went euen of purpose vnto death vnto whome theyr Captayne Leonidas sayd O ye Lacedemonians goe forward couragiously for this day we shal sup together
by his interpreter the they all should be of good cheare For the Emperours safe conduict should be obserued and kept eueÌ„ to the vttermost neither should the Patriarck nor any other once violate the libertie or take away the assurance granted by the Emperour Notwithstanding he desired the patriarche that he would call backe hys wordes agayne not to speake any more in such sort But that famous father being nothing at all moued or troubled coÌ„mitted his whole minde vnto Iohn de Bacheistein auditor of the chamber a man both graue and eloquent to be declared Who affirmed that the patriarches minde was not to threaten anye man or disturbe the libertie of the councell but to moue the fathers vnto Constancie that they should be mindefull of the reformation which they had promised vnto the whole world and not so say one thing to day an other to morrow for if they would so do it were to be feared least the lay tie seeing themselues deluded and dispayring of reformacion should rise agaynst the Clergy Therfore he monisheth the fathers to foresee and prouide for the perill that they shoulde not depart from the Councell nothing being determined or done and finally he desired pardon if in his wordes he had offended eyther agaynst the Councel PanormitaÌ„ or any other maÌ„ Wherby he declared it to be true which is commonly sayd that Humilitie is the sister of nobilitie both which did very excellently appeare in this man Yet for al this could not the humilitie of the patriark stop or staye their noyse or cryes For as often as mention was made of reading the Concor datum great noyse and rumours were stil made for to stop the same Then Amodeus archbishop of Lyons and primate of al Fraunce a man of great reuerence and authoritie being touched with the zeale of fayth whiche he sawe there to be stopped and suppressed sayd Most reuerend fathers I haue nowe a great occasion for to speake for it is now 7. yeares or more that I haue bene amongst you yet haue I neuer seene the matter at that poynt whiche it is now at most like vnto a miracle for euen presently I doe behold most woÌ„derfull signes of miracles for it is no smal matter that the lame do walke the dumme do speake and that poore men preach the Gospel Wherupon I pray you commeth this sodayne chaunge Howe happeneth it that those which lie lurking at home are now sodenly start vp Who hath geuen hearing to the deafe and speache to the dumme Who hath taught the poore men to preach the gospell I do see here a new sorte of prelates come in whiche vnto this preseÌ„t haue kept silence and now begin to speak Is not this like to a miracle I would to God they came to defend the truth and not to impugne iustice But this is more to be marueiled at then any miracle that I doe see the best learned men of all impugne our coÌ„clusions which are most certayn and true And they which now reproue them in times past allowed them You are not ignoraunt howe that Lodouicus the Prothonotarye preached these verities at Louain and at ColleÌ„ brought them from thence confirmed with the authoritie of the Uniuersities Wherfore albeit that he be now changed yet is the truth in no poynt altered And therefore I desire you beseech you all that ye will not geue eare vnto these men which albeit they are most excelleÌ„tly learned yet haue they no constancy in them which doth adorn all other vertues When he had ended his Oration Lodouicus the Prothonotary rising vp sayde It is most true that I brought those verities but you do cal them verities of fayth which addition semeth very doubtful vnto me When he had spoken these wordes Cardinall Arelatensis requred that the Concordatum of the twelue men should be read and many whispered him in the care that he should go forward and not aulter his purpose Then Panormitan as soone as the Concordatum began to be read rising vp with his companions and other Arragons cryed out with a loud voyce saying You fathers do contemne our requestes you contemne kinges Princes and despise Prelates but take heede least whilest that ye despise all men you be not despised of all men You would conclude but it is not your part for to conclude We are the greater part of Prelates we make the Councell it is our part to conclude and I in the name of all other prelates do conclude that it is to be deferred delayed With this worde there sprang suche a noyse and rumour in the Councell as is accustomed to be in battaile with the sound of Trumpets and noyse of horsemeÌ„ when as two armies ioyne Some cursing that which Panormitan went about other some alowing the same So that diuersitie of minds made diuers contentions Then Nicholas Amici a Diuine of Paris according vnto his office sayd Panormitan I appeale froÌ„ this your conclusion to the iudgement of the councell here present neither do I affirme any thinge to be ratified whiche you haue done as I am ready to proue if it shall seeme good The contrary part seemed nowe to bee in the better place for they had already concluded The other part had neither coÌ„cluded neither was it seene how they could conclude amongest so great cryes and vprores Notwithstanding amongest al this troublous noyse Iohn Segouius a singular Diuine of the vniuersitie of Salamantine lacked not audieÌ„ce for the whol couÌ„cel was desirous for to hear him wherfore al meÌ„ as soon as he rose vp kept silence he perceiuing that they were desirous to heare him speak begaÌ„ in this sort Most reuerend fathers the zeale and loue of the house of God forceth me nowe to speake and I woulde to God that I had ben either blind this day not to haue sene those thinges whiche haue happened or that I had bene deafe that I should not haue heard those words which haue bene spoken Who is it that is so stony or hard harted which caÌ„ abstayne from teares when as the authoritie of the church is so spoyled libertie taken away both from vs and the councell that there is no place geue vnto the veritie O sweet Iesu why hast thou forsaken thy spouse Behold and look vpon thy people and helpe vs if our requestes are iust We come hether to prouide for the necessitie of the Church we require nothing for our selues â—our desire is only that truth might appeare We trusted now to haue concluded vpon the verities which were sometimes alowed in the sacred deputations The Oratours of the Princes are present require the conclusions to be deferred But we be not vnmindful of those thinges which Ambrose wrote vnto Ualentinian the Emperour in this maner if we shall intreate vpon the order of the holy Scripture and auncient times past who is it that will deny but that in case of faith I
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
wholesome and sound doctrine of our Lord Christ Iesus In summe in no case they would enter into any agreement of peace except their foure Articles which they counted for Euangelicall verities were first accepted and approued Which being obtained sayd they if they would condescend with them in the veritie of the Gospell so would they ioyne together be made one with them in the Lord. c. Ex Cochleo Hist. Lib. 7. Whē the Ambassadours saw the matter would not otherwise be brought to passe they required to haue those Articles deliuered vnto them in a certaine forme whiche they sent vnto the Councell by three Bohemian Ambassadours Afterward the Councell sent a declaration into Boheme to be published vnto the people in the commō assemblies of the kingdome by the Ambassadours which were commaunded to report vnto the Bohemians in the name of the Councell that if they would receiue the declaration of those three Articles and the vnitie of the Church there should be a meane founde whereby the matter touching the fourth Article of the Communiō vnder both kindes should be passed with peace and quietnesse They propounded in Prage in an open assembly of the Nobles and commons the declarations of the three Articles in forme folowing For somuch as touching the doctrine of the veritie we ought so to proceede soberly warely that the truth may be declared with wordes being so orderly conceiued vttered that there be no offence geuē to any mā whereby he should fall or take occasion of errour to vse the wordes of Isidore that nothing by obscuritie bee left doubtfull whereas you haue propounded touching the inhibition correction of sinnes in these wordes all mortall sinnes specially open offences ought to be rooted out punished inhibited by them whose dutie it is so to do reasonably according to the law of God here is to be marked and vnderstand that this word whose duty it is is too generall and may be an offence according to the meaning of the Scripture we ought not to lay any stombling stocke before the blinde and the diches are to be closed vp that our neighbours Oxe do not fall therein all occasion of offence is to be takē away Therfore we say that according to the meaning of the holy Scripture and the doctrine of the holy Doctours it is thus vniuersally to be holden that all mortall sinnes specially publicke offences are to be rooted out corrected and inhibited as reasonably as may be according to the law of God the institutiōs of the fathers The power to punish these offenders doth not pertaine vnto any priuate person but onely vnto them which haue iurisdiction of the law ouer them the distinction of law iustice being orderly obserued As touching the preaching of the word of God which Article you haue alledged in this forme that the word of God should be freely and faithfully preached by the fit and apt ministers of the Lord least by this word freely occasion may be taken of disordred libertie which as you haue often said ye do not meane the circumstaunce therof is to be vnderstand and we say that according to the meaning of the holy Scripture and doctrine of the holy Fathers it is thus vniuersally to be beleued that the word of God ought freely but not euery where but faithfully orderly to be preached by the Priests and Leuites of the Lord beyng allowed and sent by their superiours vnto whom that office apperteineth the authoritie of the Byshop alwayes reserued who is the prouider of all thynges accordyng to the institution of the holy fathers As concerning the last Article expressed vnder these words it is not lawfull for the Christian Cleargy in the time of the law of grace to haue dominion ouer temporall goods we remēber that in the solemne disputation holden in the sacred Councell he which was appointed by that Coūcell to dispute propounded two conclusions in this sorte First that such of the Cleargy as were not religious and had not bound thēselues thereunto by a vow might lawfully haue and possesse any temporall goods as the inheritance of his father or any other if it be left vnto him or any other goodes iustly gotten by meanes of any gift or other lawfull contract or else some lawfull arte The second conclusion The church may lawfully haue and possesse temporall goods moueable and vnmoueable houses landes townes and villages castles and Cities and in thē haue a priuate and ciuill dominion Your Ambassadour which disputed against him graunted those cōclusions saieng that they did not impugne the sence of his Article being well vnderstand for somuch as he vnderstandeth his Article of ciuill dominion formally meant Whereby and also by other things it may be vnderstand that those wordes to haue secular dominion expressed in the foresaid Article seemeth to be referred to some speciall maner or kind of dominiō But for somuch as the doctrine of the Church is not to be intreated vpon by any ambiguous or doubtfull words but fully and plainely therefore we haue thought good more plainly to expresse that which according to the law of God and the doctrine of the holy Doctours is vniuersally to be beleeued that is to say the two aforesayde conclusions to be true And also that the Cleargy ought faithfully to distribute the goodes of the Church whose administratours they are according to the decrees of the holy fathers and that the vsurpation of the administration of the Church goodes done by any other then by them vnto whome the administration is Canonically committed can not be without gilt of sacrilege Thus the sacred Councell sayd they hath diligently gone about according to the verity of the Gospell all ambiguitie set apart to expounde the true sence of the three foresayd Articles Wherefore if there do yet remaine any doubt according to the information which we haue receiued in the sacred Councell we are ready by Gods helpe who is the principall veritie to declare the truth vnto you If ye do receiue and embrace the declaration of the sayd three Articles which is grounded vpon the veritie of the holy Scripture as you are bound and will effectually haue a pure simple and perfect vnitie touching the libertie of the communion vnder both kindes which you desire and require which also you can not lawfully haue without the licence of holy Church we haue authoritie from the generall Councell by certaine meanes to intreate and conclude with you trusting that you will shew your selues as you will continue These things thus declared after the Bohemians had taken deliberation they said that they would giue no answere vnto the premisses before they vnderstoode what should be offered them as touching the Communion Wherefore it shall be necessary to declare the matter as it was written in forme following In the name of God and our sauiour Iesus Christ vpon the Sacrament of whose
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
noted and accused of Nicromancie wrote a booke in purgation of himselfe intituled de Innocentia sua Also an other booke intituled Contra vulgi superstitiones recorded in Centu 8. Bale cap. 4. Whereupon it is not credible that he which wrote professedly agaynst the superstitions of the people was ouertaken with that filth of Nicromancie himselfe The fourth coniecture because this accusation against the Duches of Glocester Duke Humfries wife began not before but after the grudge kindled betweene the Cardinall of Wint. and Duke Humfrey her Husband An other coniecture may be hereof for that if the Duches had entended any suche haynous treason against the kings life as by burning of a waxe candle to consume him it is not like neyther was there anye such neede that she would haue made so many priuy to such a pernicious coucell as the Witch of Eye M. Rog. Bolingbroke M. Tho. Southwest and Iohn Hume Sixtly it is not to be supposed if anye such hie treason had bene wrought or pretended agaynst the kinges person by these that eyther the Duches should so escape with bearing a taper and banishment or that Iohn Hume shoulde be pardoned hys life the fact being so haynous that neyther any durst aske hys pardon nor if it had bene asked it had not bene like to be graunted To these we may also adde an other supposall rising vpon the wordes and forme of theyr accusation as it standeth in Harding Polychronicon and other moe wherein they were accused for working sorcery and inchantmentes agaynst the church and the king Now what sorcery can be wronght agaynst the church that is the whole multitude of Christians let the reader iudge and by the truth of this consider also the truth of the other which was agaynst the king Furthermore if by this Church is ment the Cardinall of Wint as like it is then it may be coniecturall that all this matter rose of that Cardinall who was then a mortall enemy to the house of Gloucester c. Eightly And that all this was done and wrought by the sayd Cardinall of Wint. the witch concerning Eye maketh the matter the more suspitious seeing that towne of Eye as Fabian witnesseth was neare beside Wintchester and sea of that Byshop Moreouer for so much as Polydore Virgill among other story authors being a maÌ„ as may be supposed rather fauouring the Cardinalls parte then the Dukes made no mention at all touching this treason hys licence therof may minister matter not also to muse but onely to coniecture that he had found something whiche made hym to miststrust the matter Otherwise it is vnlike that he wold haue so mewed vp the matter and passed it ouer without some mention Finally and briefly The frequent practises and examples of other times may make this also more doubtfull coÌ„sidering howe many subtile pretences after like forte haue bene sought and wrongfull accusations brought agaynst many innocent persons For not to repeate the like forgeries agaynst the Lord Cobham and syr Roger Acron c. why may not this accusation of the Duches and Onley be as false as that in the time of king Edward the 5. whiche was layd to the charge of the Queene and Shores wife by the Protectours for inchaunting bewitching of his withered arme which to be false all the world doth know and but a quarell made only to oppresse the life of the L. Hastings the L. standley c. And thus mayest thou see gentle reader according to the wise mans saying Nihil nouú esâ—e sub soleâ— Nihil que dictum quod non sit dictum prius xc Althoughe these with many mo coniectures may be alledged in some part of Defence of this Duches and of her Chaplaines and Priestes yet because it may be not vnpossible againe the matter laide against them to be true I leaue it therfore at large as I finde it saying as I saide before that if it be true which the stories say in this matter thinke I beseech thee gentle Reader that I haue saide nothing hereof Onely because the matter may bedisputable and not vnpossible to be false I haue but moued thereof a questioÌ„ and brought my coniectures leauing the determi natioÌ„ and iudgement hereof to thy indifferent and free arbitrement And if M. Cope be so highly offended with me because in my first edition of Actes and Monumentes I durst name the Lady Eleanor Cobham and Roger Onely let him take this for a short auÌ„swer because my leisure serueth not to make long braules with him that if I had thought no imperfectioÌ„s to haue passed in my former editioÌ„ before I would neuer haue taken in hand the recognition thereof now that secoÌ„d time wherby to sponge away such motes as I thought would seeme great stombling blockes in suche mens walkes which walke with no charitie to edefie but with malice to carpe and reprehend neither admonishing what they see amisse in others neither tarying while other men reforme themselues finally finding quarels where no great cause is iustly geuen And here an end with M. Cope for this time Forsomuch as in the processe before mentioÌ„ was touched concerning the grudge betweene the Cardinall calâ—ed the rich Cardinal of Wintchester and the good duke Humfrey duke of Glocester the kings vncle and protector of that realme order of story now requireth to open some parte of that matter more at large Wherein this first is to be vnderstand that long before great flames of grudge and discorde did burst out betweene these two For as the noble hart of the Duke could not abide the proud doinges of the Cardinall so much againe the Cardinall in like maner sore enuied disdayned at the rule of the Duke of Glocester Notwithstanding by the meanes of the Duke of Bedford the brasting out betweene them was before appealed cured yet not so but that vnder imperfect amitie priuy hatred as sparcles vnder the imbers did still remaine So that the Cardinal ioyning with the Archbishop of Yorke attempted many thinges of their owne presumption contrary to the consent not onely of the king being then vnder age but also of the protectour gouernor of the realme Wherwith the Duke like a true harted prince being not without iust cause offended declared in writing to the king certaine complaintes contained in 21. Articles wherein the Cardinall and Archbishop had transgressed both against the king his lawes The tenour whereof more at large is in other stories expressed the briefe abstract therof followeth in a short summarie here to be seene ¶ Certaine pointes or articles obiected by the Duke Humfrey against the Cardinall of Winchester FIrst complayned to his soueraigne Prince his right redoubted Lord duke Humfrey his vncle and protector of the realm that the bishop of Winchester in the dayes of his father king Henry the 5. took vppon him the state of a cardinall being denyed
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
done in the premisses at the day and place aforesayd or that he which hath so executed our commaundement do so certifie vs by his letters Dated at our Manour of Lambeth the xxij day of October an 1457 and in the 4. yeare of our translation This citation being directed the Byshop vpon the sūmon thereof was brought or rather came before the iudges and Bishops vnto Lambeth where the foresaid Thomas the Archbishop with his doctors and Lawyers were gathered together in the Archbishops Court. In which conuention also the Duke of Buckingham was present accōpanyed with the Bishop of Rochester and of Lyncolne What were the opiniōs and articles agaynst him obiected after in his reuocatiou shall be specified In his answering for himselfe in such a company of the Popes frendes albeit he coulde not preuayle notwithstanding he stoutly defending himselfe declared many thinges worthye great commendation of learning if learning agaynste power coulde haue preuayled But they on the contrary part with all labor and trauel extended themselues either to reduce him or els to cōfound him As here lacked no blustring wordes of terrour and threatning so also many fayre flattering wordes and gentle persuasions were admixt with al. Briefely to make a short narration of a long and busy trauers here was no stone lefte vnturned no wayes vnprooued eyther by fayre meanes to entreat him or by terrible manasses to terrifye his mind till at the length he being vanquished and ouercome by the bishops began to faynt and gaue ouer Wherupon by by a recantation was put vnto him by the Byshops which he should declare before the people The copy of which his recantation here foloweth ¶ The forme and maner of the retractation of Reynold Pecocke IN the name of God Amen Before you the most reuered Father in Christ and Lorde the Lorde Thomas by the grace of God Archbishop of Canterbury priuate of England and Legate of the Apostolicke sea I Reynolde Pecock vnworthy Bishop of Chichester do purely willyngly simply and absolutely cōfesse and acknowledge that I in times past that is to say by the space of these 20. yeares last past and more haue otherwise conceiued holdē taught and written as touching the Sacramentes and the Articles of the fayth then the holy Church of Rome and vniuersall Church and also that I haue made written published and set forth many diuers pernitious doctrines bookes workes writings heresyes contrary and agaynst the true Catholicke and Apostolicke fayth contayning in them errours cōtrary to the Catholicke fayth especially these errours and heresies here vnder written 1. First of all that we are not bounde by the necessitye of fayth to beleue that our Lord Iesus Christ after his death descended into hell 2. Item that it is not necessarye to saluation to beleeue in the holy Catholicke Church 3. Item that it is not necessary to saluation to beleue the communion of Sayntes 4. Item that it is not necessary to saluation to affirme the body materially in the Sacrament 5. Item that the vniuersall Churche may erre in matters which perteyne vnto fayth 6. Item that it is not necessary vnto saluation to beleue that that which euery generall Councell doth vniuersally ordeine approue or determine should necessaryly for the helpe of our fayth and the saluation of soules be approued and holden of all faythfull Christians Wherfore I Reynold Pecocke wretched sinner which haue long walked in darckenesse and now by the merciful disposition and ordinaunce of God am reduced brought agayne vnto the light and way of truth and restored vnto the vnity of our holy mother the Church renoūce and forsake all errors and heresyes aforesayd Notwithstanding godly reader it is not to be beleued that Pecocke did so geue ouer these opinions howsoeuer the wordes of the recantation pretend For it is a pollicy play of the bishops that when they do subdue or ouercome any mā they cary him whither they list as it were a yoūg Stere by the nose and frame out his words for him before hand as it were for a Parate what he should speake vnto the people not according to his owne will but after theyr lust and fantasy Neither is it to be doubted but that thys Bishop repented him afterward of his recantation which may easely be iudged hereby because he was committed agayn into prison deteined captiue where as it is vncertaine whether he was oppressed with priuy and secret tyranny and there obteined the crown of Martyrdom or no. The Dictionary of Thomas Gascoigne I haue not in my handes present But if credite be to be geuen to such as haue to vs alledged the booke this we may finde in the 8. Century of Iohn Bale chapter 19. that the sayd Thomas Gascoigne in his third part of his sayd dictionary writing of Reinold Pecocke maketh declaration of his articles cōteining in them matter of sore heresy First saith he Reynold Pecock at Paules crosse preached openly that the office of a Christen Prelate chiefly aboue all other things is to preach the word of God That mans reason is not to be preferred before the Scriptures of the old and new Testament That the vse of Sacraments as they be now handled is worse then the vse of the lawe of nature That Byshops which buy theyr admissions of the Bishop of Rome do sinne That no man is bound to beleue and obey the determination of the Churche of Rome Also that the riches of Bishops by inheritage are the goods of the poore Item that the Apostles themselues personally were not the makers of the Creed that in the same Creede once was not the Article he went downe to hell Item that of the foure senses of the Scripture none is to be taken but the very first and proper sense Also that he gaue litle estimation in some poyntes to the authority of the olde Doctors Item that he condemned the wilfull begging of the Friers as a thing idle and needles This out of Thomas Gascoigne Leland also adding this moreouer sayth that he not contented to folow the Catholicke sentence of the Churche in interpreting of the Scripture did not thinke soundly as he iudged it of the holy Eucharist At length for these and suche other Articles the sayde Reynold Pecocke was condemned for an hereticke by the Archbishops and Bishops of Rosse Lyncolne and Winchester with other diuines moe Wherupon he being driuē to his recantation was notwithstanding deteyned still in prison Where some say that he was priuily made away by death Halle addeth that some say his opinions to bee that spirituall persons by Gods lawe ought to haue no temporall possessions Other write that he sayde that personall tithes were not due by Gods lawe But whatsoeuer the cause was he was caused at Paules Crosse to abiure and all his bookes brent and he himselfe kepte in his owne house during his naturall life I maruell that Polydore of this extremity of
hereafter following do testify And here ceasing with the story of Fredericke we will now procede to the raigne of Maximilian his sonne omitting diuers things els incident in the time of this Emperour as first touching the vnbrotherly contention conflicts betwene this Fredericke and Albertus hys brother and Sigismundus his vncle for the dukedome of Austria after the death of Mathias afore mentioned Omitting also to speake of the long and cruel war betwene the Prussians and Polonians with the religious sect of them which were called Tentones fratres sanctae Mariae in the time of Uladislaus Omitting also the strife and variaunce for the dukedome of Millain betwene Fredericus the Emperor Alfonsus Carolus duke of Orleance Franciscus Sfortia And howe the sayde Princedome being after geuen to Sfortia great warres were kindled long continued betwene Sfortia and the Milleners then betwene the Milleners and Uenetians and after betweene the Frenchmen and the Milleners All which tumultes and commotions as not pertinent greatly to the purpose of this story I referre to other wryters where they are to be founde more amply discoursed Thys as more properly belonging to the storye of the Church I thought good not to passe ouer touching such as were condemned suffered the paines of fire for testimony of Christ and his truth Of whom one was Iohn a pastor or a neteheard which was a keper of cattel The other was Ioannes de Wesalia although not burned yet persecuted neere to death vnder the raigne of thys Emperour Fredericus the 3. And first touching thys Iohn the Netehearde Thus wryteth Sebast. Munsterus That the Bishop of Herbypolis condemned and burned for an hereticke one Iohn whych was a keeper of cattel at a towne called Niclas Hausen in Franconia because hee taught and helde that the lyfe of the cleargy was ignominious and abhominable before God An. 1476. Ex Munstero The other was Doctour Ioannes de Wessalia who was complained vpon vnto Dietherus the Archbishop of Mentz by the Thomists vppon certaine articles and opinions gathered out of hys bookes Wherefore the sayde Dietherus fearing else to be deposed againe from his Bishopricke directeth forth commission to the vniuersities of Heidelberg and Colen to haue the mater in examination who conuenting together the yere aboue mentioned called thys Doctour de Wessalia before them making hym to sweare that he shuld present and geue vp all his treatises workes and wrytings what so euer hee had made or preached that being done they deuided hys bookes amongest themselues seuerally euery man to find out what heresies and errors they could His articles opinions were these That all men be saued freely and through meere grace by faith in Christ. Free will to be nothing Onely that we shoulde beleeue the word of God and not the glose of any mā or fathers That the worde of God is to be expounded with the collation of one place with an other That Prelates haue no authoritie to make lawes or to expounde the scriptures by any peculiare right geuen them more then to an other That mennes traditions as fastings pardones feasts long prayers peregrinations and such like are to be reiected Extreme vnction and confirmation to be reprooued confession and satisfaction to be reprehended The primacie of the Pope also he affirmed to be nothing Certaine other articles also were gathered out of hym by his aduersaries but in such sort that they may seme rather to followe their owne malicious gathering then any true intelligence of his minde whereof more is to be vnderstanded in this processe hereafter Thus when Wesalianus was commanded to appear there conuented together first the Archbishop the inquisitor the doctors of Colen and the doctors of Heidelberge with the masters of the same and the Rector of the vniuersity of Mentz the Deane of faculties Bachelers of diuinity and many other maisters of the same vniuersitie Canous doctors with the bishops Chanceller and his councellers besides many religious prelates schollers wyth a doctor of Franckforte the sumner bedels which all met together in the great hall of the Minorites for the examination of this Ioannes de Wesalia Frier Elton the Inquisitor first sitteth in the hyghest place then after him others according to their degree In the beginning of the examination first the Inquisitor beginneth with these wordes Most reuerent father and honorable doctors c. Our reuerent father and prince Elector hath caused this present cōuocation to be called to hear the examination of M. Iohn de Wesalia in certaine suspected articles concerning the catholique faith But something I will say before that may doe hym good and desire that two or three of them that fauoure hym or some other will rise vppe and geue him counsaile to forsake and leaue his errours to recognise himselfe to aske pardon which if he wil do he shal haue pardon if he wil not we wil procede against him without pardone And thus Wesalianus being cited and brought in the midst betwixt 2. minorites being very aged and hauing a staffe in his hand was sette before the Inquisitor Who beginning to answer for hym self with a long protestation could not be suffred to prosecute his Oration but was cutre off and required briefly to make an end and to tell them in fewe woordes whether he would stand to his opinions or to the determination of the church To this he aunswered that he neuer spake any thing against the determination of the Church but sayde that he had written diuers and sondry treatises in the which if hee had erred or were found to say otherwise then wel he was content to reuoke and cal backe the same and do al things that was requisite Then said the Inquisitor do you aske then pardon The other answered why shuld I aske pardon when I know no crime or error committed The inquisitour sayd well we will call you to the remembraunce thereof and proceede to the examination In the meane time others called vppon him instantly to aske pardone Then sayd Wesalianus I aske pardone Notwithstanding the Inquisitor proceeded to the examination reading there two instruments declaring that hee had authority from the Apostolicke sea after this cited the said Iohn to appear to hys examination Thirdly he commaunded him vnder paine of disobedience in the vertue of the holy Ghost and vnder paine of excōmunication of the greater curse from the which no man coulde absolue him but onely the Pope or the Inquisitour except onely at the poynt of death to tell plainly the truth vppon such things as should be demanded of him concerning his faith without ambages and sophistication of wordes And so being demanded first whether he did beleue vpon his oth taken that hee was bounde to tell the trueth although it were against himselfe or any other to this he answered Scio that is I know Thē the Inquisitour biddeth him say Credo that is I beleeue To the
may appeare that he neyther careth for GOD nor the health of the Churche Item that the preceptes and commaundementes of the pope and prelates be no otherwise but as the Councels and preceptes of Phisitions binding no further then they are founde to be holesome and standing with the trueth of the word Item that the Pope can commaunde no man vnder payne of deadly sinne except God commaund him before He sayth that the keyes of the Pope and of the prelates be not such wherwith they open the kingdome of heauen but rather shut it as the Phariseis did Concerning vowes he disputeth that such as be foolish and impossibile ought to be brokē that the hearers ought to discerne and iudge of the doctrine of their Prelates and not to receiue euery thing that they say without due examination He sheweth moreouer that the sentence or excommunication is of more force proceeding from a true godly honest simple and learned men then from the Pope as in the Councell of Constance Bernard was more esteemed then Eugenius Also if the pope with hys prelates gouern and rule naughtely that the inferiours be they neuer so base ought to resist him Writing moreouer of two Popes Pius the second and Sixtus the fourth he sayth that Pius the second dyd vsurpe vnto hymselfe all the kingdomes of the whole world that Sixtus the pope did dispense with al maner of othes in causes temporall not onely with suche othes as haue bene already but also with all suche as shal be made hereafter which was nothing els but to geue libertie and licence for men to forsweare themselues and deceiue one an other This Weselus beyng a Phrisian borne and now aged in yeares vpon a certayne time when a yong man called mayster Ioannes Oftendorpius came to hym sayd these wordes Well my childe thou shalt lyue to that day when thou shalt see the doctrine of these new and contentious diuines as Thomas and Bonauenture with others of the same sort shal be vtterly reiected and exploded from al true Christen deuines And thys which Oftendorpius then being young heard Weselus to speake he reported himselfe to Nouiomagus which wrote this story an 1520. heard it of the mouth of the sayd Weselus an 1490. Martij 18. Philippus Melanchton writing of the lyfe of Rodolphus Agricola sayth that Iosquinus Groningonsis an auncient and a godly man reported that when as he was young he was oftentimes present at the Sermons of Rodolphus and Weselus wherein they many times lamented the darckenes of the church and reprehended the abuses of the Masse and of the single life of priestes Item that they disputed oftentimes of the righteousnes of sayth why S. Paule so oftentimes did inculcate that men be iustified by faith and not by workes the same Iosquine also reported that they did openly reiecte and disproue the opinion of monks which say that men be iustified by their works Item concerning mens traditiōs their opinion was that all suche were deceiued whatsoeuer attribued vnto those traditions any opinion of Gods worship or that they could not be broken And thus much for the story of doctour Wesellianus and Wesilus By this it may be seene and noted how by the grace of God and gift of printing first came forth learning by learning came light to iudge and discerne the errors of the pope from the truth of Gods word as partly by these abouesaid may appeare partly by other that followe after by the grace of Christ shall better be seene About the very same tyme and season when as the Gospell began thus to braunch spring in Germanie the host of Christes church began also to muster to multiply likewise here in Englād as by these historyes here consequent may appeare For not long after the death of this Weselus in the yeare of our Lorde 1494. and in the 9. yeare of the reigne of K. Henry 7. the 28. of Aprill was burned a very old woman named Ioane Boughton widow and mother to the Lady Young which Ladye was also suspected to be of that opinion which her mother was Her mother was of foure score yeares of age or more held 8. of Wickleffes opinions which opiniōs my author doth not shew for the which she was burnt in Smithfield the day abouesayd My author sayth she was a Disciple of Wickleffe whome she accompted for a Sainct and helde so fast and firmly viij of his x. opinions that all the Doctours of Lōdon coulde not turne her from one of them and when it was told her that she shoulde be brent for her obstinacie false beliefe shee set nothing by theyr manacing wordes but defied them for the sayde she was so beloued of God and hys holy aungels that she passed not for the fire in the midst therof she cryed to God to take her soule into his holy handes The night following that she was burnt the most parte of her ashes were had awaye of suche as had a loue vnto the doctrine that she dyed for Shortly after the martyrdome of this godly aged mother in the yeare of our Lord 1497. and the 17. of Ianuary being Sonday two men the one called Richard Milderale and the other Iames Sturdy bare Fagots before the procession of Paules and after stoode before the preacher in the time of hys Sermon And vpon the sonday following stood other two men at Paules crosse all the sermon tyme the one garnished with paynted written papers the other hauing a Fagot on hys necke After that in Lent season vppon Passion Sonday one Hugh Glouer bare a Fagot before the procession of Paules after wyth the Fagot stoode before the preacher all the sermon while at Paules crosse And on the sonday next following foure men stoode and did there open penaunce at Paules as is aforesayd in the sermon time many of their bookes were burnt before them at the Crosse. FUrthermore the next yeare following whiche was the yeare of our Lord. 1498. in the beginning of Maye the king then being at Canterbury was a priest burnt which was so strong in his opinion that all the clerkes doctors then there beyng coulde not remoue him from his sayth whereof the king beyng enformed caused the sayd priest to be brought before hys presence who by hys perswasions caused him to reuoke and so he was burnt immediately The burning of Babram ABout which yere likewise or in the yere next folowing that xx day of Iuly was an old mā burnt in Smithfield IN the same yeare also which was of the Lord. 1499. fell the martyrdome and burning of Hieronimus Sauonarola a man no lesse godly in hart then constant in his profession Who being a Monke in Italy singularly well learned preached fore agaynst the euill lyfe liuing of the spiritualty and specially of hys own order compsayning fore vpō thē as the springes and authors of all mischieues wickednes
Belgrade For the Christian princes at that time were in ciuill dissention and variance amongst themselues and the Pope with his Churchmen also were so busye in suppressing of Luther and of the Gospell then newly springing that they minded nothing els except it were to maintaine the welth of their own bellies Which pope if he had set his care as his duety was so muche in stirring vp Princes against the common enemy as he was bent to deface y◠gospel to persecute the true professors therof soone might he haue brought to passe not only that Belgrade might haue bene defended against the Turk but also y◠to be recouered againe which was lost before and moreouer myght haue stopped the great dangers and perils which nowe are like to fall vpon the religion and church of Christ whyche the Lord of his great mercy auert and turne away Certesse what so euer the Pope then did this had bene his duty setting al other things apart to haue had an earnest compassiō of so many miserable lost captiues which were fallen from their faith religion vnto the misery and slauery of the Turke thraldome of the deuil and to haue sought all means possible to haue reduced thē as lost shepe into the fold againe which then might sone haue ben done if prelates princes ioyning together in christian concord had loued so well the publike glory of Christ and soules of Christians as they tendered their owne priuate worldly friuolous quarels And admit that the Pope had conceiued neuer so much malice against Luther hys quarell also being good yet the publike church standing in such danger as it then did by the inuasion of the Turke reason woulde nature led religion taught time required that a good Prelate forgetting lighter matters shuld rather haue laid hys shoulder to the excluding of so great a dāger as then was imminent both to himselfe and the vniuersall Churche of Christ But nowe his quarel being vniust and the cause of Luther being moste iust and godly what is to be sayde or thought of suche a Prelate who for bearyng the Turke whome in a time so daungerous hee ought chiefly to haue resisted persecuted the trueth whych hee shoulde specially haue mainteined But Christ for his mercy stande for hys Churche and stirre vp zealous Princes and Prelates if not to recouer that is lost yet at least to retaine that little which is left Solyman therefore taking hys occasion and vsing the commoditie of time while our princes were thus at variance betwixt themselues wythout any resistance or interruption brought his army vnto Belgrade in the yere of our Lorde 1521. Which Citye being but slenderly defenced the Turke through his vnderminers guns and other engins of warre without great difficultie with little losse of hys souldiours soone subdued and ouercame After thys victorye Solyman resting himselfe a whole yeare and casting in his mynde howe to make all sure behinde him for feare of ennemies to come vppon his backe thought it expedient for his purpose if he might obtain the Ilande of Rhodes for that onely remained yet Christian betwixt him and Asia wherfore the next yeare following he brought hys army of 450. ships and 300. M. men to the besieging thereof This Rhodes was a mighty and strong Iland wtin the sea called Mare mediterraneum The inhabitants wherof at the first did manfully resist the turke sparyng no labor nor paines for the defence of thēselues of al christendome But afterward being brought to extremity and pinched with penury seing also no aid to come from the christians somwhat began to languish in thēselues The turkes in the meane time casting vp two great mountaines wyth strength of hand 2. miles of frō the citye like rolling trenches caried them defore thē neare vnto the city in the tops wherof they plāted their ordinance artillery to batter the city The maister of the knightes of the Rhodes was then one Philippus Villadamus a Frenchman in whome no diligence was lacking that appertained to the defence of the city The Rhodians likewise so valiantly behaued themselues vpon the walles that with their shot all the ditches about the city were filled with the carcases of dead Turkes Besides thys suche a disease of the bloudy flixe raigned in the Turkes campe that 30. M. of them died thereof and yet for all thys Solyman woulde not cease from hys siege begonne who at length by vnderminers casting downe the vamures and vttermost partes of the citie wan groūd still more and more vpon the Rhodians and with mortary pieces so battered the houses that there was no free place almost standing in all the Citie And thus continued the siege for the space of fiue or sixe monethes and yet all thys while came no help vnto them from the christians Wherfore they being out of all hope thorough the aduise of Ualladamus yelded themselues vnto the Turke vppon condition that hee woulde spare them wyth life and goodes which conuention the Turke kepte wyth them faithfully and truely Thus Solyman with his great glory and vtter shame to all christian princes and also ruine of all Christendome got the noble I le of Rhodes although not wythout great losse and detriment of hys army in so much that at one assault 20. thousande Turkes about the walles were slayne with fire sword stones and other engines Wherby it may be coniectured what these Rhodians might or would haue done if succor had come to them from other christian princes as they looked for This city was wonne vpon Christmas day An. 1522. Thys conquest of Rhodes obtained Solyman the 4. yeare after bringeth backe his army againe into Hungary where he founde none to resist him but onely Ludouike the yong king who being accompanied with a smal army and nothing able to matche wyth the Turke yet of a hasty rashnes and vaine hope of victory would needes set vpon him who if he had staide but a little had prospered the better For Ioannes Uainoda being a Capitaine well exercised in Turkish warres before was not farre off comming with a sufficient power of able souldiors But Paulus the Archbishop Coloss. a Franciscane Frier a man more bold then wise with his temerity and rashnes troubled al their doings For the whole summe of the army of the Hungarians contained in all but only 24. M. horsmen and footemen who at length comming vnto the battaile and being compassed about wyth a great multitude of the Turkes army were brought into great distres The Turks twise shorte of their pieces against the Christian army yet scarce was any Christian touched with the stroke therof whych was thought to be done of purpose bicause they were christians whych had the ordering of the gunnes for then the speciall gunners of the Turkes were Christians whome for the same cause they spared Then the Turkes horsmen comming vpon the backe of the christian armie compassed them about
to themselues Luke 11. 3. Interroâ— The aunswere Note a 〈◊〉 thy saying of Gregory 4. Interrogation The aunswere 5. Interrogation The aunswere 6. Interrogation The aunswere In what degree of kindred a man may marry By this rule the mariage of Kyng Henry with Queene Katherine Dowager was vnlawfull 7. Interrogation The aunswere A discrete saying of Gregory to be noted 8. Interrog The aunswere 25. q 2. cap. in Galliarum 9. Interrog The aunswere The Churching of woemen He speaketh here after the custome of the tyme. Mothers that nurse not their owne Children reprehended Gregory calleth tâ—e Emperor hys Lord. A letter 〈◊〉 Gregory to Mellitus A letter 〈◊〉 Gregoryâ— Austen A letter of Gregory to King â—thelbert An. 600. PolycroÌ„ lib. 5. ca. 9. Fab. part 5. ca. 119. Archbishops of London of York made by Austen Mellitus Byshop of London The Brittaynes and Scottes vsed not the rites of Rome Abbey of Bangor Ex libro Iornalensi Fabiano alijs Ethelfride king of Northumberland Brockmayl Consul of Chester The monastery of Bangor Galfridus Monumetensis Polychron Lib. 5. cap. 10. Liber bibliothecae lornalensis Gu Malmesâ—eriensis lib. 1. de Reg. Fabian part 5. cap. 109.120 A pittifull slaughter of vnarmed Monkes of Bangor Whether Austen or the Brittaynes in this case were more to blame Laurentius Archbish. after Austen Baptising in riuers not in footes Baptising among the old Romaines was not vsed with so many ceremonyes as since Anno. 60â— S Dauid in Wales otherwise called Dewy Computation of tyme examined Galfridus Monumetensis Anno. 610. Poly. lib. 5. cap. 10. A story of Iohn Patriarch of Alexandria Mercy may liue a mayden for no man will marry her This Iohn was so bountifull in geuing that he assayd to striue in a maner with the Lord whether the Lorde should geue more or he should distribute more of that whiche was geuen The actes of Gregory the first Whereupon the Romaine Byshop vse in their stile Seruus seruoruÌ„ Dei Sabinianus bishop of Rome Boniâ—acius 3. Byshop of Rome How Rome began first to take an head aboue other churches Phocus traitor and murderer of hys Emperour Bloud reuenged with bloud Volumus ac mandamus Statuimus ac praecipimus brought in by Boniface the third Fabian cap. 120. Ethelbert and Sigebert builders of Paules Church The Arcâ—bishop 〈◊〉 translate from London to Doroberâ—â—â— Malmesberiensis 〈◊〉 de pontifâ— H. Huntington lib 3. This Edward was the third of that name before the Conquest The Monastery of Westminster An. 616. Bloud reuenged with bloud Edwine first Christened king in Northâ—â—berland Giraldus Gambrenâ—â—â— The order and maner of the conuersion of Edwine to the faith of Christ. The trouble of Edwine The maruelous calling of Edwine Edwine miraculously deliuered W. Malmesburiensis lib. de Reg. This Queene was Edelburga daughter to King Ethelbert the Christened King of Kent God calleth commonly by affliction and trouble An other daunger of Edwyne An. 627. Polycron lib. 5. ca. â—2 Hen. Hunt lib. 3. Fabianus parte 5. A part of a trusty seruaunt Edwyne forgetteth hys promise to Christ. Prosperitie forgetfull Olde custome in matters of religion not to be followed but onely truth Old custome letteth Edwyne to be Christened A miracle of God in the conuersion of kyng Edwyne The part of a godly bish exemplified in Paulinus Edwyne baptised He was baptised in S. Peters Church at Yorke which he first caused to be made of woode which after by S. Oswald was builded of stone An. 628. Note Paulinus christened in riâ—ers What true iustice of a good Prince may do in a realme Great peace and trueth among the people in the dayes of Edwyne Anno. 634. Archbishop of Canterbury and Yorke the one ardayneth the other Ex Flor. hist. Iames a godly Deacon A Deacon then might baptise Erpwaldus otherwise naâ—named Corpwaldus Kyng of Eastangles conuerted to the fayth of Christ. S. Oswalde kyng of Northumberland Anno. 636. Galfridus Malmesberiensis Polycro Historia iornalensis Fabian Strength of prayer ouercommeth armyes Penda beaten in the field The commendation of king Oswalde King Oswaldâ— disdayned not to expound and preach the gospell to hys people The goodnes and charitie of Oswald toward the poore Historia iornalensis Polycronicon lib. 5. cap. 12. Kinigilsus King of the Westsaxons conuerted to Christes fayth Ex Polycron lib. 5. cap. 13. Fabian part 5. Landes geuen to Winchester Malmesberiensis lib. de pontifi Angl. Gestrensis lib. 5. Hist. Iornalensis Hunting lib. 3. Berinus walking on the sea with lye and al. Oswaldus godfather and sonne in lawe to Kinigilsus and all in one day Kyng Oswald slayne in the field Anno. 643. Penda King of Mercians slayne Oswy King of Northumberland The conâ—uerting oâ— the Mercâ—ans to the fayth of Christ. Wolferâ—â— first chriâ—â—â—ned king 〈◊〉 Mercia The Eastâ—angles reduced to the Chriâ—â—â—â—an fayth Oswy and Oswyne fellow kinges in Northumberland Note the worthy liberalitie 〈◊〉 the king and noâ—â—e in the birtâ—â— H Hunting de historiâ— Angloruâ— lib. 9. Example of true almoâ—e A perfect example of humilitie in a Prince Oswyne trayterously murdered An. 651. Benedictâ— Benet the bringer 〈◊〉 of Bede The vse of glasing first brought into this Realme Botulpus Aidaâ—eus Finiamâ—s Colmaâ—â—us Cutbertus Iarumannâ—â— Ceddaâ— Wilfridus O quanta mutatio Beda lib. 4. cap. 5. Hunting Polycr Iornalensis Fabia An. 664. Controuersie about Easter day Ex Beda lib. 2. cap. 23. A disputation betweene the Romayne Bishops and the Scottish bishops for the day of Easter and other ceremonyes The king beginneth Colman speaketh Wilfride replyeth Vniuersality alledged Colman agayne speaketh Wilfride replieth Why Paule circumcised Timothy Example of Peter alledged but no proofe brought thereof Peter and Iohn did not agree in the celebrating of Easter In the counsell of Nice no such matter appeareth Colman agaynâ— aunswereth Wilfride replyeth The aucthoritie of men is not to be sticked vnto for their doyng of myracles The example of them that follow not for lack of teaching excuseth not them which being taught will not follow Yea sir Suffragia ecclesiae a non numeranda sunt sed ponderanda Aug. The king concludeth Mobile mutatur semper cum principe â—ulgus Egfride or Edfride of Northumberland Malmesber Huntingt Fab. cap. 135. Wilfride Archbishop of Yorke Southsaxons conuerted to Christen fayth H Huntingt Lib. 3. The 〈◊〉 Wyghâ—â—â— conuenâ—â— to Christ Alfride Kyng of Northeâ—â— Wilfride restored â—igayne to the sea of Yorke Mercia diuided in â— v. byshopprickes The wickeâ— seâ—t of Mahumet Apoc. 13. An. 666. Ex Polycron Ex Giran Camâ—â—â—â— Ex Stepen no Calâ—â—â— riensi Theodorus Archbish. of Cant. Gis. Malmesbericir sis lib. 1. de gestis pontifi Anglorum Bede lib. 4. cap. 22. Gul. Malmosb lib. de gostes ponâ—ifo Anglorum Lib. 1. Polichron lib. 5. ca. 19. An. 680. Bede lib. 4. cap. 21. An. 705. Osredus Kenredus Osricus Kinges of Northumberland The kingdome of Brittaine ceaseth Iua or Iue King of WestsaxoÌ„s Polycron lib. 5. cap. 21. S. Cuthlake a popishe Sainct Crowland the curteous Lying
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
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