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
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
such comfort as no man can vnderstand in that they say that they wil geue you forgeuenes of all your sinnes and great grace pardon to this end that you should warre vpon vs destroy vs wheras their graces and pardons are none other then great lies and a great seducing of the body and soule of all them that beleue them and put their trust in them Thys we would proue vnto them ouercome them by the holy scripture and we wold suffer that whosoeuer is desirous to heare the same shoulde heare it For the Pope and all hys priestes herein deale with you as the deuill woulde haue done wyth our Lorde Iesus Christ. Of whome Luke writeth in hys 4. chap. that be brought him vpon an high hill shewed vnto hym in the twinckling of an eye al the kyngdomes that are in the compasse of the earth said vnto him I wil geue thee c. So the deuill deceiueth the pope and all the priestes with the riches of the worlde and worldly power And they thinke they can geue grace and pardon when they wyll and they themselues shall neuer finde fauour before almighty God except they repent and make amendes because of theyr great deceauing of Christēdom And how can they geue that to others which they themselues haue not So dyd the Deuill who was rich in promising and poore in geuing And like as the Deuill is not ashamed to tell a lye so all they are not ashamed to speake that which shall neuer be found true nor be proued by the holy scriptures because for no cause they stirre vp kinges Princes Lordes and Citties to make warre agaynst vs not to the end that the Christian fayth shoulde therby be defended but because they feare that theyr secret vices and heresies shal be disclosed and made manifest For if they had a true cause a godly loue to the Christiā faith they would then take the books of the holy scripture and would come vnto vs and ouercome vs with the weapōs of Gods word and that is our chiefe desire For so dyd the apostles of our Lord Iesus Christ who came to the Paganes and Iewes and brought them from their infidelitie to the true fayth of our Lorde Iesus Christ and this they dyd in the spirite of meckenes as the Apostle Paule writeth in the 6. chap. to the Galat. Brethren if anye man be agreeued c. So ought they also to doe if they perceiued that they were iust and we vniust And if we woulde not abide instruction then they might take to them kinges Princes Lordes and imperiall citties and resist vs according to the commaundementes of the holy scripture But this is the subtile defence of all the Byshops and Priestes that they say that mayster Hus and Hierome which were burnt at Constance were ouercome of the holy father the Pope and of the whole Councell For ye must vnderstand that they were not ouercome by the holy Ghost but vniustly with wrongfull violence which God may yet hereafter greeuously punishe in all them that gaue their counsel and ayd thereto and they saye it ought not to be suffered tha we should be heard in confessing our fayth How may that be proued by the holy scripture since christ heard the deuilt as it is written in the fourth chap. of Mathewe And they l are not better then Christ nor we worsse then the Deuill If they be iust and haue the truth with them as they saye they haue and we be vnrighteous why do they feare sinc the truth ought not to be afeard of falshod as Esdras writeth in hys second booke the third chapiter Zorobabell declared that truth is of all thinges the most mightye and ouercommeth all thinges For Christ is the trueth Iohn 14. I am the way the trueth c. And the deuill is the father of lies Iohn 8. He is a lyerfrom the beginning and neuer abode in the truth there is no truth in him Therfore if the pope and hys priestes haue the truth let them ouercome vs with the word of God But if they haue lyes then they cannot long abide in al their presumptiō Wherfore we exhort and beseech al the imperiall Cities al kings Princes noble men rich and poore for Gods sake and for hys righteousnes that one of them write hereof to an other and that there may be some meanes made howe we may cōmune with you safely and friendly at some such place as shal be fit both for you and vs and bring with you your Byshops and teachers and let them our teachers fight together with the word of God and let vs heare them and and let not one ouercome the other by violence or false subtiltie but onely by the word of God And if your Bishops and teachers haue better proofes of theyr fayth out of the holy scripture then we and our fayth be found vntrue we will receiue penaunce and satisfaction according to Gospell But if your Byshops and teachers be ouercome of ours by the holy Scripture then doe ye repent and harken to vs and hold with vs. And if your Byshops teachers will cease from their spirituall pride and repent and make satisfaction then wil we helpe you according to our power and will compell them eyther to ioyne with vs or els we will expell them out of Christendome And if your Byshops and teachers will say that it is not lawfull for lay men to heare such reasoning or to be presēt at it that may you vnderstand to tend to no other end but that they feare they should be ouercome and put to shame in the sight of you For if they knew that they should ouercome therein out of doubt they would desire that euery mā should heare it thereby their glory should become the greater their fame and prayses should be encreased vpon the earth And if your Bishops and teachers coūsell you to come to no hearing with vs thē do it whether they will or no suffer not your selues at any time to be so folishly seduced with their folish pardons but tary at home in your houses with your wiues and children And let the pope of Rome come to vs with all his Cardinals and byshops and with all hys priestes with his owne person power to warre with vs let themselues deserue the absolution of sinnes grace and pardon which they preach to you for they haue great nede of forgeuenes of sinnes grace pardō by the grace of god we will geue them pardō enough as they shall neede But their subtile excuse is this they say that it belōgeth not to priestes to fight with bodily weapons true it is that belongeth not to them but it belongeth as little to them to stirre vp to counsaile to fortifie others thereto For Paule saith in the the 1. to the Rom. in the fift to the Galath that all that do such
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
retractation whereunto they by force compelled him wherby it may likewise be coniectured what credite is to be geuen to the articles and conclusions which these caueling Fryers wrasting all thinges to the worst haue obiected and imputed both to Wickliffe all other of that sort whoÌ„ they so falsly do infame so slannderously doe bely and so maliciously doe persecute After these thinges thus done and wrought in the diocesse of Lincolne it so befell the sayd W. Swinderby to remoue to the diocesse and countery of Herford where he was as much or more molested by the friers again by Ioh. Tresnant B. of Herford as by the processe story here ensuing set out at large out of their owne registers may appeare Here followeth the processe of Iohn Tresnant Bishop of Herford had against the aforesaid William Swinderby in the cause of hereticall prauitie as the popishe heretickes cal it THe glorious name of the prince of peace and his counsaile whose counsailour no man is whose prouideÌ„ce in his disposition is neuer deceaued being inuocated To all and singuler beleuers of Christ which shall see or heare this our processe vnderwritten Iohn by the subâ—erance of God B. of Herford greeting and peaceable charitie in the Lord. Forasmuch as God the creator of all things the keper of iustice the louer of right and the hater of malice beholding from the high throne of his prouidence the sonnes of men now through the fall of their first father prone and and declining to dishonest and filthy detestable mischifes and to keep vnder their malice which wicked transgressioÌ„ did first gender hath appoynted diuers presidentes of the world stablished in sundry degrees by whome and theyr circumspect prouidence mans audacitie should be restrayned innocency should be nourished amongst the good terror should be striken into the wicked not to deceiue also that their power to hurt theyr insolency should be brydled in all places And whereas amongst many kindes of cares whiche come to our thoughtes by the duety of the office committed vnto us we are specially bound to extend our streÌ„gth chiefly that the catholicke fayth may prosper in our tymes and hereticall prauity may be rooted from out of the borders of the faythfull we therfore being excited through the information of many credible and faythfull Christians of our dioces to roote out pestiferous plantes as sheep diseased with an incurable sicknes going about to infect the whole and sound flocke are by the care of the shepheard to be remoued from the flock that is to say Preachers or more truely execrable offendours of the new sect vulgarly called lollardes which vnder a certayn cloked shew of holynes running abroad through diuers places of our diocesse endeuoring to cut a sunder the Lords vnsowed coat that is to say to rent the vnity of the holy Church of the Catholicke fayth and also to teare in peeces with their teÌ„pestious blasts the power of S. Peter that is to say to weaken the streÌ„gth of the ecclesiasticall states and degrees and the determination of the same holy church haue wickedly presumed do presume from day to day to speak to teach to mayntayne and that which is more horrible to be vttered to preach openly many things hereticall blasphemies schismes and sclaunderous diffaminges euen quite contrary to the sacred Canons and decrees of the holy fathers so that they knowe not to direct their pathes in the wayes of righteousnes and trueth in that that they expounde to the people the holy scripture as the letter soundeth after a Iudiciall sort otherwise then the holy Ghost will needs haue it wheras the words wander from their proper significations and appeare to bryng in by gessing new meanings whereas the wordes must not be iudged by the sense that they make but by the sense whereby they be made where as the constructioÌ„s is not bound to Donates rules where as fayth is farre placed from the capacitie of reason But they labour by their pernitious doctrines teachings puâ— like and priuy to boyle out the poysoÌ„ of schismes betwene the clergie and the people We to encounter agaynst suche kinde of preachers nay rather deceauers and horrible seducers amongest the people aduauncing and rowzing vp ourselues in Gods behalfe and holy mother Churche with the spirituall sword whiche may strike them wisely and wounde them medicinably for theyr health and welfare and namely William Swynderby Priest so pretending himselfe to be as a teacher of suche kinde of pernicious doctrine and an horrible seducer amongst the people to whom personally appearing before vs on the wednesday to wit the 14. of the month of Iune in the parishe Church of Kington of our diocesse in the yeare of our Lord. 1391. he being vehemently diffamed to vs of heresie schisme and his peruerse doctrines both manifest and priuy we therefore haue caused many cases and articles coÌ„cerning the catholicke fayth to be ministred vnto him that he should answere to the same at a day and place for him meet and conuenient of his owne choyse and freewill that is to say on the Friday being the last of the same month of Iune next following assigned to him at the Churche of Bodenhame of the same our diocesse Of whiche cases and articles exhibited vnto vs by many of Christes faythfull people zelous followers of the catholike fayth to make information to our office which cases and articles also were by vs administred as is before sayd to the same William Swinderby the tenor therof followeth and is thus ¶ Reuerend father and high Lord Lord Iohn by gods sufferance bishop of Hereford It is lamentably declared to your reuerend fatherhood on the behalf of Christs faythful people your deuout children of your diocesse of Herford that notwithstaÌ„ding the misbeliefe of very many lollards which hath to long a time sprong vp here in your diocesse there is newly come a certayn child of wickednes named William Swinderby who by his horrible perswasions mischieuous endeuours and also by his open preachings and priuate teachinges doth peruert as much as in him is the whole ecclesiasticall state and stirreth vp with all hys possible power schisme betwene the clergy and the people And that your reuerend fatherhood may be the more fully informed who and what maner of man the same William Swinderby is there be proposed and exhibited herafter to the same your fatherhood on the behalf of the same faithful people of Christ against the same William Swinderby cases and articles Which if the same William shall deny theÌ„ shall the same cases and articles most euidently be prooued against him by credible witnesse worthy of beliefe by other lawfull proofe and euidences to the end that those being proued the same fatherhood of yours may do and ordeine therin as to your pastorall office belongeth ¶ In primis the same William Swinderby pretending himselfe priest was opeÌ„ly and publiquely
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
vitious this soueraygne herein is to blame but the subiect for his obedience deserueth meede of God For obedience pleaseth more to God than any sacrifice ☞ And I sayd Samuell the Prophet sayd to Saule the wicked king that God was more pleased with that obediēce of his commaundement then with any sacrifice of beastes But Dauid saieth and S. Paule and S. Gregory accordingly together that not onely they that do euill are worthy of death and damnation but also they that cōsent to euill doers And sir the law of holy Church teacheth in the decrees that no seruant to his Lord nor childe to the father or mother nor wife to her husband nor monke to his Abbot ought to obey except in lefull things and lawfull ¶ And the Archbishop said to me All these alledgings that thou bringest forth are not els but proude presumptuousnesse For hereby thou inforcest thee to proue that thou and such other are so iust that ye ought not to obey to Prelats And thus against the learnyng of S. Paule that teacheth you not to preach but if ye were sent of your owne authoritie ye will go forth and preach and do what ye lift ☞ And I saide Syr presenteth not euery Priest the office of the Apostles or the office of the disciples of Christ And the Archbishop sayd yea And I sayde Syr as the x. chapt of Mathew and the last chapter of Marke witnesseth Christ sent his Apostles for to preach And the x. chapter of Luke witnesseth that Christ sent his two and seuēty disciples for to preach in euery place that Christ was to come to And S. Gregorie in the cōmon law saith that euery man that goeth to priest hoode taketh vpon him the office of preaching For as hee sayth that Priest stirreth God to great wrath of whose mouth is not heard the voyce of preaching And as other more gloses vpon Ezechiell witnesse that the Prieste that preacheth not busilye to the people shall be partaker of their damnation that perish through his default And though the people be saued by other speciall grace of God then by the Priestes preaching yet the Priests in that they are ordeined to preach and preach not as before God they are manslears For as farre as in them is such Priests as preach not busily and truely sleyeth all the people ghostly in that they withholde from them the word of God that is life and sustenaunce of mens soules And Saynt Hydore sayd Priestes shall be damned for wickednesse of the people if they teach not them that are ignoraunt or blame not them that are sinners For all the worke or businesse of Priestes standeth in preaching and teaching that they edify all men as well by cunning of fayth as by discipline of workes that is vertuous teaching And as the Gospell witnesseth Christ sayd in his teaching I am borne comē into this world to beare witnesse to the truth and he that is of the truth heareth my voyce Then Sir since by the word of Christ specially that is his voyce Priestes are commaunded to preache whatsoeuer priest that it be that hath not good wil and full purpose to doe thus and ableth not himselfe after his cunning and power to doe his office by the example of Christ and of hys Apostles whatsoeuer other thing that he doth displeaseth God For loe S. Gregory sayth that thing left that a man is bound chiefly to do whatsoeuer other thing that a man doth it is vnthankfull to the holy ghost and therfore sayth Lincolne The Priest that preacheth not the word of God though he be seene to haue none other defaulte he is Antichrist and Sathanas a night theefe and a day theefe a sleyer of foules and an aungel of light turned into darckenes Wherefore Syr these authorityes and other well considered I deme my selfe damnable if I either for pleasure or displeasure of any creature apply me not diligētly to prech the word of God And in the same damnation I deeme all those Priestes which of good purpose and will enforce thē not busily to do thus also all them that haue purpose or will to let any Priest of this busines ¶ And the Archbishop sayde to those 3. Clerkes that stoode before him Lo Syrs this is the maner and busines of this Losell and such other to picke out such sharpe sentences of holy Scripture and Doctours to mayntayne theyr sect lore agaynst the ordinaunce of holy Church And therefore Losell it is thou that couetest to haue agayne the Psalter that I made to be taken frō thee at Caunterbury to record sharpe verses agaynst vs. But thou shalt neuer haue that Psalter nor none other booke till that I know that thy hart thy mouth accordfully to be gouerned by holy Church ☞ And I sayd Syr all my will and power is euer shal be I trust to God to be gouerned by holy Church ¶ And the Archbishop asked me what was holy Church ☞ And I sayd Syr I tolde you before what was holye Church But since ye aske me this demaund I call Christ and his Saintes holy Church ¶ And the Archbishoppe sayd vnto me I wore well that Christ and his Saintes are holy Churche in heauen but what is holy Church in earth ☞ And I sayd Syr though holy Churche be euery one in charity yet it hath two partes The first and pricipall part hath ouercomen perfectly all the wretchednesse of this life and raigneth ioyfully in heauen with Christ. And the other part is here yet in earth busily continually fighting day and night agaynst temptations of the fiend forsaking and hating the prosperity of this world dispising and withstāding theyr fleshly lustes which onely are the pilgrimes of Christ wandring toward heauen by stedfast fayth groūded hope and by perfect charity For these heauenly pilgrimes may not nor will not be letted of their good purpose by the reasō of any doctors discording from holy scripture nor by the floudes of any tribulation temporall nor by the wind of any pride of boast or of manasing of any creature For they are all fast grounded vpon the sure stone Christ hearing his word and louing it exercising them faithfully and continually in all their wittes to do therafter And the Archbishop sayd to his Clerkes See ye not how his hart is indurate and how he is trauelled with the deuill occupying him thus busily to alledgr suth sentences to mayntaine his errours and heresies Certayne thus he would occupy vs here all day if we would suffer him One of the clerkes aunswered Sir he sayd right now that this certification that came to you from Shrewsbury is vntruely forged agaynst him Therefore sir appose you him nowe heare in all that points which are certified against him so we shall heare of his own mouth his answeres and witnesse them And the Archb. took the certification in his hand looked theron a while and then
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
and graunts to that I say that this safeconduct stood not only vpon the Emperour but also vpon the consent of the Pope himselfe vide infr page And admit that to be true that the councell had power to make this decree to breake promise wyth hereticks yet this can not be denied but that Iohn Hus was condemned and iudged before that decree in the xix Session was made Finally when Cope hath prooued by what scripture the councels haue power to defeat the authoritie of their Emperours in such secular causes touching safeconductes and outward safetie then will I answere him more fully heerein But to the purpose againe of the story Iohn Hus seeing so many faire promises and the assurance which the Emperour had geuen vnto him sent answere vnto the Emperour that he would come vnto the Councell But before hee departed out of the Realme of Boheme and specially out of the towne of Prage he did write certaine billes long inough afore as well in Latine as in the Bohemian language and Almaine and caused them to be set and fastened vpon the gates of the Cathedrall Churches and parish Churches Cloysters and Abbayes signifieng vnto them all that he would go to the generall Councell at Constance wherof if any man haue any suspition of his doctrine that he should declare it before the Lord Conrade or Bishop of Prage or if he had rather at the generall Councell for there he would render and giue vp vnto euery one and before them all an accompt and reason of his fayth The example of his letters and intimations set vp were these the copie where of here followeth ¶ The Letters of Iohn Hus set vp in common places of the Citie of Prage MAister Iohn Hus Bacheler of Diuinitie will appeare before the most reuerend father the Lord Conrade Archbyshop of Prage and Legate of the Apostolicke seate in the next conuocation of all the Prelates and Cleargy of the kyngdome of Boheme being ready alwayes to satisfie all men which shall require him to giue a reason of hys fayth and hope that he holdeth And to heare and see all such as will lay vnto his charge either any stubburnes of errour or heresie that they should write in their names there as is required both by Gods law and mans And if so be that they could not lawfully prooue any stubbornes of errour or heresie against him that then they should suffer the like punishmentes that he should haue had vnto whome altogether he will aunswer at the next generall Councell at Constance before the Archbyshop and the Prelates and according to the decrees and Canons of the holy Fathers shew foorth his innocencie in the name of Christ. Dated the Sonday next after the feast of Sainct Bartholomew ¶ The Intimations folowing were drawne out of the Bohemian tongue I Maister Iohn Husnerz do signifie vnto all men that I am ready to come and stand before the face of my Lorde the Archbishop and to aunswere to all things whereof I am falsely accused in the next conuocation of Bachelers and chefly to this point that in many places they doo report me an hereticke not hauing respect vnto iustice or to law neither yet to my merits or deserts Therefore since that you which do neuer cease to selaunder and backebite me with your words doo vnderstand and knowe these things come foorth openly before the face and presence of the Lord Archbyshop and with an open mouth declare and shew foorth what false doctrine or other things you haue heard me teach contrary to Catholicke fayth and if that I shall be found faultie in neuer so small a matter contrary or against the faith of Christ or in any false doctrine and that I do choose that or other things contrary to the faith of Christ then I will hold my peace and suffer punishment as an hereticke And if there be no man that will resist against me or accuse me in this point once againe I say vnto you that I am ready to appeare at Constance in the famous congregation to the end that I may stand in the company of the Diuines euen before the face of the Pope Therefore whosoeuer knoweth any false doctrine contrary to the faith of Christ in me let him come thether and shew it forth boldly if he haue any thing to lay against me and for my part I will not be slacke if I may vnderstand or knowe it to answere as well to small as great as touching the truth which I haue receiued of God and desire to be defended All you good men therefore which loue the truth say now whether by these my words I do thinke or go about any thing either contrary to the law of God or man If I be not admitted then to be heard be it knowne and manfest vnto all men that it hapneth not thorough my fault the same day This Epistle which followeth was set vpon the gates of the Kings Palace translated into Latin out of the Bohemian tongue VNto the Kings maiestie the Queene and to all such as are of his Councell and to all other Rulers and Magistrates which now are in the Kings Court I Iohn Hus doo signifie and publish that I haue vnderstand not by any vayne rumor or tale that there be letters brought from the Pope to the Kings Maiestie the contents whereof is this That the Kyngs Maiestie shoulde bring to passe that the heretickes which were now lately sprong vp in hys kyngdome and dominions should not take any firme or strong roote For so much as without any desert as I trust by Gods grace the fame or noise is sproong and blowne abroade it shall bee our part to foresee and take heed that neyther the Kyngs Maiestie neyther the noble Kyngdome of Boheme should bee driuen to beare or suffer anye reproche on slaunder for mee Wherefore now of late I haue sent my letters too and fro whych I haue with great labour and diligence caused to be openly set vp to thys intent that I myght thereby cause the Archbyshop to be carefull and diligent about the matter signifyeng openly that if there were any man in all Boheme which did knowe mee to be a follower of anye false or corrupt doctrine that he should professe hys name in the Archbyshop hys Court and there to shew foorth and declare what he thought And for asmuch as there would none be found or come foorth which would accuse me the Archbyshop commaunded me and my procurers to depart in peace Wherefore I require and desire the Kings Maiestie which is the defender of the truth also the Queene and theyr Counsellers and all other Rulers and Magistrates that they woud geue me a faithfull testimoniall of this matter For somuch as I haue oftentimes willed and attempted this and no man hath eyther accused mee or troubled mee I doo it moreouer to bee knowne vnto all Boheme and to all nations that I wil bee present euen at the
friends the Cardinals which through the instigation and motion of Palletz and Michael de Causis sent two Bishops to wit the Bishop of Augusta and of Trident and with them the Borowmaister of the towne of Constance and a certaine knight to the place where Iohn Hus lodged about dinner time which should make report vnto him that they were sent by the Pope and his Cardinals to aduertise him that hee should come to render some knowledge or witnes of hys doctrine before them as he had oftentimes desired and that they were readie for to heare him Unto whome Iohn Husse aunswered I am not come for no such intent as to defend my cause particularly before the Pope his Cardinals protesting that I neuer desired no such thing but that I would willingly appeare before the whole assemble of the Councell and there answer for my defence openly without any feare or doubt vnto all such things as should be demanded or required of me Notwithstanding said he forasmuch as you require me so to do I will not refuse to go with you before the Cardinals And if it happen that they euill entreate or handle me yet neuertheles I trust in my Lord Iesus that he wil so comfort and strengthen me that I shall desire much rather to die for his glory sake then to denie the veritie and truth which I haue learned by his holy scriptures Wherfore it came to passe that the Bishops being instant vpon him and not shewing any outward semblance that they bare any malice or hatred against him in their harts albeit they had priuily laid garrisons both in the house where they were assembled and also in other houses Iohn Hus tooke his horse which he had at his lodging and went vnto the Court of the Pope and the Cardinals When he was come thither and had saluted the Cardinals they began to speake to him in this sorte we haue heard many reports of you the which if they be true are in no case to be suffered For mē say that you haue taught great and manifest errours and contrary and against the doctrine of the true Church and that you haue sowed your errours abrode through all the Realme of Boheme by a long space or time wherefore we haue caused you to bee called hether before vs that we might vnderstande and know how the matter standeth Unto whom Iohn Hus answered in few words Reuerend fathers you shall vnderstand that I am thus minded and affectioned that I would rather choose to die then I should be found culpable of one only errour much lesse of many great errours for this cause I am the more willingly come vnto the generall Councell which is here appointed to shewe my selfe ready euen with all my hart to receiue correctiō if any man can proue any errours in me The Cardinals aunswered him againe that his sayengs pleased them very well and vpon that they went theyr way leauing the said Iohn Hus with maister Iohn de Clum vnder the gard and keeping of the armed men In the meane season they did suborne and furnish out a certaine diuine a Frier Franciscane a subtile and craftie man and a malicious hypocrite for to question with the said Iohn Hus which was compassed round about with armed men This man drawing neare in his monkishe gesture sayd Reuerend maister I a simple and rude ideot am come vnto you for to learne for I haue hard many strange and contrary things against the catholike fayth to be ascribed vnto you the which doo diuersly mooue my mind being wholy inclined to the truth Wherefore I do desire you euen for the loue which you heare vnto the truth and to all good and godly men that you woulde teache me most simple and miserable mā some certaintie and truth And first men say that you hold opinion after the cōsecration and pronuntiation of the words in the Sacrament of the altar there remaineth only materiall bread I. Husse aunswered that it was falsly attributed and imputed to him Then said he I pray you is not this your opinion No verely said Iohn Hus I do not so thinke of it When the Monke asked this question the thirde time Maister Iohn de Clum being somewhat mooued with him sayde why art thou so importunate vpon him Uerely if anye man had affirmed or denied any thing vnto me but once I woulde haue beleeued him And thou albeit hee hath shewed thee his mind so often yet ceasest not to trouble him Then saide the Monke gentle maister I pray you pardon me a poore idiot and simple Frier surely I did it of a good mind intēt being willing desirous to learne This Frier put forth another question vnto him protesting his simplicitie and ignorance what maner of vnitie of the Godhead manhood was in the person of Christ When I. Husse had heard this questiō he turned himselfe vnto Maister Iohn de Clum in the Bohemian language said truly this Frier is not simple as he doth pretend for he hath propoūded vnto me a very hard question And afterward turning himselfe to the frier he said vnto him brother you say that you are simple but as I haue heard of you I perceiue very well that you are double and craftie not simple It is not so verely said the frier Well sayde Iohn Hus I will cause you well to vnderstand that it is so For as touching the simplicitie of a man it is required in things that concerne ciulitie maners that the spirite the vnderstāding the hart the words the mouth should agree together and I do not perceiue that this is in you There is in your mouth a certaine semblance of simplicitie the which would very well declare you to be an ideot and simple but your deedes shew plainely and euidently a great subtiltie and craft in you with a great quicknes and liuelines of wit in that you haue proponed vnto me so hard and difficult a question Notwithstanding I will not feare to shew you my mind in this question And when he had made an end the Monke gaue him great thanks for his gentlenes and so departed After that the Popes garrison which were about the said Iohn Hus told him that this frier was called Maister Didace who was esteemed and counted the greatest and most subtile diuine in all Lumbardy Oh said Hus that I had knowne that afore I would haue handled him after another sort and fashion but I would to God they were all such then through the help and aide of the holy Scriptures I would feare none of them In this maner the said Hus and maister Iohn de Clum were left vnder the keeping of these men of Armes vntill foure of the clocke at after noone After which time the Cardinals assembled againe in the Popes Court to deuise and take counsaile what they should do with Iohn Hus. Then Steuen Palletz Michaell de Causis with
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
great vtility ensued afterward to the kingdome of Fraunce All beit in processe of time diuers Friers there were whych wrote agaynste the same Ex lib. Pragin Sanctionis Amongst many decrees of the saide Councell of Basil in the 19. Session there was also a decree made touchyng the conuerting of Iewes and yong nouesses in Religion vnto the Christian faith Also that all Ordinaries should yearely at appoynted times prouide certaine men wel learned in the holy scriptures in such places where Iewes and other infidels did dwell to declare to them the truth of the Catholicke faith that they acknowledging their errour might forsake the same vnto the which preaching the said ministers should compell them to resort and to heare vnder paine of excluding them from occupying any more in that place prouided that the said Diocesanes and preachers should behaue thēselues towardes thē mercifully with all charitie wherby they might winne them to Christ not onely by the declaring of the veritie but also in exhibiting their offices of humanitie And to the intēt their preaching might be that more fruitfull that the preachers might be the better instructed in the tongues it was also in the same Councell prouided commaūded that the constitutiō made before in the councell of Uienna for learning the Hebrew Chaldey Araby Greeke tongue should by all meanes be obserued kept and ordinary stipendes prouided for thē that should teache the same tongues An other decree morouer in the 20. Session was enacted that whosoeuer was knowē or publiquely noted to be a keper of Concubines should be sequestred from all fruites of his benefices for the space of 3. monethes which fruites should be conuerted by the ordinary to the reparations or some other vtilitie of the Church if he did not so amend it was by the Sinode decreed that he should be clearely deposed from all his benefices Furthermore the said Sinode did greatly inuey against them which hauing the iurisdiction of the Church did not shame to suffer such whore maisters for bribes and money still to continue in their filthines c. By these decrees of the Councell aboue specified it is to be seene what corruptiō had bene thē frequented in the Church of God through the Byshop and courte of Rome For the more expresse declaration whereof we thought it not much impertinent here to inferre the wordes of one Martin Meyre writing to Aeneas Syluius touching and noting the saide corruptions the tenour of whose epistle here ensueth Vnto the reuerend father the Lord Aeneas Cardinal of Sene Martin Meyr Chancellor to the bishop of Mentz wisheth health I Haue vnderstand by certaine of my frends letters that you are created Cardinall I am glad for your part that you haue receiued so worthy rewardes for your vertues I reioyce also for my owne part that my frend hath attained vnto such a dignity wherin he may in time to come both helpe me and my frends But this is a griefe vnto me that you haue hapned vpon those dayes which seme to be troublesom vnto the Apostolike sea For there are many complaintes made vnto my Lorde the Archb vpon the Pope that he wil neither kepe the decrees of the councel of Constance neither of Basil neither yet thinketh himselfe bounde to the couenants of his predecessours and seemeth vtterly to contemne our nation and to seeke the vtter ruine thereof For it is euident that the election of Prelates is euery where reiected benefices dignities of what sorte soeuer they be are reserued for the Cardinals and chiefe notaries and you your self haue obtained the reseruation of 3. Prouinces of Germany vnder suche a forme as hath not ben accustomed or heard of Vowsons or giftes of benefices are graunted without number yerely stipends and half the reuenues are exacted without delay and it is euident that there is more extorted then is due The regiment of churches are not committed vnto such as best deserue them but vnto such as offer most mony for them and new pardons are graunted out daily to scrape and gather together monye Tithes are commaunded to be exacted without the consent of our Prelates for the Turkish warre and those matters which were accustomed to be debated and determined at home are now caried vnto the Apostolike sea of Rome A thousand waies are inuented and deuised how the sea of Rome may by subtlety and by craft extort and gette golde and treasure from vs euen as it were of the Turkes or Barbarians whereby our nation which was sometime famous and valiant which by their power and bloud conquered the Romaine Empire and was once the Lady and Queene of all the world nowe being brought vnto pouerty is made a handmaid become tributary being nowe in extreme misery hath of long time bewailed her cruell fortune and pouerty But now our nobles being as it were wakened out of their slepe haue begon to consider and deuise with themselues by what meanes they might withstand this calamity and vtterly shake of this yoke and bondage and haue determined with themselues to chalenge againe their former liberty This wil be no smal losse vnto the court of Rome if the Princes of Germany bring to passe that which they haue deuised Wherfore as much as I do reioyce of your late obtained dignity so much also am I mooued greued that these things happen in your daies But peraduenture Gods determination is otherwise his wil shal surely take place You in the meane time be of good chere and deuise according to your wisedome by what meanes the vehemencie of these floudes may be staied Thus fare ye well From Hasthaffenberge the last day of August Concerning the authoritie of this generall councell of Basill what is to be esteemed by the Actes fruites therof may be vnderstand of all good men Neither was it of any man doubted in the first beginning so long as the Pope agreed and consented vnto it But after the Pope began to draw backe many other followed especially of the richer sort of Prelates which had any thing to lose whereof sufficiently hath bene sayde by Arelatensis the Cardinall before In the number of those vnconstant Prelates besides many other was firste Cardinall Iulian the firste collector of this councell and Uicegerent of the Pope as by hys feruent and vehement letter written to pope Eugenius in defence of this councel may well appeare Wherin he most earnestly doth expostulate with the foresaide Pope Eugenius for seeking to dissolue the Councell and declareth in the same many causes why he shoulde rather reioyce and geue God thankes for the godly proceedings and ioyfull agrement betwene the councell and the Bohemians and so exhorteth him with manifolde persuasions to resort to the councel him selfe not to seeke the dissolution of the same The copie tenor of whose Epistle to the Pope if any be disposed to peruse the same we thought heere good to
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
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
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
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
worldly kingdome with this kingdome of the Pope there is no difference saue onely that this kingdome of the Pope vnder hypocrisie maketh a face of the spirituall word which is the worde of God but in verye deede doth all things with the temporall sworde that is with outwarde forcement and coaction differing nothing from ciuile and secular regiment in all properties and conditions if it be well considered For as in an earthly kingdome first there is a Prince or some chiefe Magistrate appointed hauing dominion ouer his nobles and commons conteining all his subiects vnder his statutes and lawes with the which lawes notwithstanding he dispenseth at his pleasure vnder whom all other inferior Magistrates haue their order and place to them appointed to rule ouer the subiects and yet to be subiect vnder him So if the state and forme of the Pope be well aduised we shall see it altereth nothing from the same but onely in the names of the persons In ciuile gouernment al subiectioÌ„ is referred to one head ruler whose authoritie surmounteth all the rest and kepeth them vnder obedience In like maner the gouernement of the Popish Church is committed to one man who as chiefe steward ouerseer and ruler of Christes houshold in his absence hath supreame power ouer all Churches to moderate and direct all the affaires thereof But here staÌ„deth the difference in ciuill policy he is called a Kyng or Prince here he is called a Pope The King hath next vnto him his Dukes Earles The Popes nobilitie standeth in his Cardinals and Legats who though they be no Dukes in name yet in poÌ„pe and prid will not onely giue checke to them but also mate to Kings themselues it they might be suffered as did Theodorus Lancfrancus Ancelmus Thomas Becket and so would Thomas Woulsey haue done had not the King giuen him a necke to his mate betime In ciuile policie next to Dukes Earles foloweth the order of Lords Barons Knights Esquiers Gentlemen with Mayors Sheriffes CoÌ„stables Bayliffes Wardens c. The like race is to be seene also although vnder other names in the Popes policie of Primates Bishops Suffraganes Prouostes Deanes Canons Uicars Archdeacons Priests Deacons SubdeacoÌ„s Acolites Exorcists Lectors Dorekepers Singsters with other Clerks And as in the other vnder wardens cometh the order of Scauingers so neither doth the Popes Monarchy lacke his kaynilrakers to whome may well be compared the rablement of Abbotes Prouincials Priors Monkes Friers with their Couentes and Nonneries Moreouer from Iustices Iudges Laweyers Sergeants Attorneyes which be necessary offices in the coÌ„mon wealth what differeth the Popes Inquisitors Canonistes Doctours and Bachelers of the Popes lawe Comissaries Officials Proctors Promoters with such other which serue no lesse in spirituall Court in the consistorie then the other aforesaid doe in temporall Court or in the Yeldhall Now who so list to compare the glory and magnificence of the one with the glory of the other also the power and strength of the one regiment with the power of the other and so the ryches of the one wyth the ryches of the other I suppose he shall see no great ods betweene them both taking the Popes kingdome as it hath stood in his full ruffe yet doth stande where Churches are not reformed As for subtiltie and politike practise there is no man that doubteth that is indifferent nor that seeth not that hath his eyes but that the Popes hierarchie in holding vp their state far excelleth all the kingdomes of worldly Princes of whome all other may take example to learne Thus in comparing the Popes regiment with ciuile gouernance as they doe little or nothing disagre asunder So in comparing againe the same with the order of scriptures or with the regiment that was in the old auncient Church of Rome we shall see no resemblaunce betwene them As we read in the Apostles time all the armour of Christes ministers was spirituall and ful of godly power against the spirituall enimies of our saluation gouerning the Church then with peace patience humilitie true knâ—ledge of God the sword of the spirite the shielde of fayth the breastplate of righteousnes harty charitie sincere faith and good conscience so after the Apostles in the time of Ambrose by his owne testimonie is to be vnderstand that the armour of Churchmen was then preces lachrymae prayers and teares where now the armour of the popes Priesthoode is nothing els but ignis ferrum i. fire and sword wherewith they keepe all things vnder their subiection And here commeth the enorme and horrible abuse of excommunication suspension and interdiction in cases friuolous or worldly and for such as for which the ciuile magistrate will not commit any Citizens to the stockes the Popes censure will not sticke to commit a Christian to the deuill not to speak of their other vsurped dealings and doings in matters that belong to the ciuile sword be to them impertinent As in punishing whoredome and adultery in administration and probates of testamentes in bearing ciuile office as popes to be Senators of Rome and Emperour also sede vacante Cardinals to be Capitaines in warre and rulers of regions Byshoppes to be Presidentes or Chauncelours Priestes to be stewards in great mens houses or maysters of minutes or Clerkes of the market or gardiners to Gentlemen c. All which here I ouerpasse referring theÌ„ to the deeper consideratioÌ„ of such as haue more leisure to mark the order of their doings so to iudge of the same with indifferencie according to the rule of truth touched with Gods worde and publike examples of the auncient Church of Christ in the primitiue tyme. Thus hauing discoursed sufficiently so much as concerneth the maner of life title iurisdiction and gouernement of the Popes sea in all which pointes is to be sene how this latter Church of Rome hath receded from the true auncient Church of Rome now remaineth according to my promise and order prefixed consequentlye to proceede to the fourth and last point which is of doctrine wherein consisteth the chiefest matter that maketh with vs and against them in such sort as their doctrine standing as it doth neither they are to be reputed for true Catholikes being altered so far from them nor we otherwise then heretikes if we shoulde now ioyne with these For the more triall whereof let vs examine the doctrine rites of the sayd Church of Rome now vsed and compare the same with the teaching of the auncient Catholikes to the intent that such simple soules as haue beene hetherto and yet seduced by the false visour and image of this pretenced and bastardly church perceauing what lieth within it may be warned by tyme either to eschue the perill if they list to be instructed or if not to blame none but theÌ„selues for their owne wilfull destruction And albeit I coulde here charge the newfangled Church of the Pope
with vij or viij heynous crimes as blasphemy Idolatry heresie superstition absurditie vanitie crueltie and contrarietie as which neither agreeth with the old learning of their forelders nor yet with thēselues in sundry points yet after a more temperate sort to passe this matter wyth them these ij things I will dare boldly affirme that in this doctrine of the Pope nowe taught in the Church of Rome is neither any consolation of conscience nor saluation of mans soule For seeing there is no life nor soule health but onely in Christ nor any promise of saluation or comfort made but only by faith in the sonne of God what assurance then can there be of perfect peace life or saluatiō where that which onely maketh all is least made of and other things which make least are most esteemed For to say the simple truth what els is the whole course and body of the popes law now set foorth but a doctrine of laws a heape of ceremonies a teaching of traditions a meditation of merites a foundation of new Religions al which conferre not one iote to the iustification of our soules before the terrible iudgement of God And therefore as it may be truely saide this doctrine of the Pope to be voyd of all true comfort and saluation so likewise it seemeth that these which addict themselues so deuoutly to the popes learning were neuer earnestly afflicted in conscience neuer humbled in spirite nor broken in hart neuer entred into any serious feeling of Gods iudgement nor euer felt the strength of the law of death For if they had they shoulde soone haue seene their owne weakenes and be driuen to Christ then should they haue seene what a horrible thing it is to appeare before GOD the father or once to thinke on him as Luther saith without christ And on the contrarye side then shoulde they know what a glory what a kingdome what liberty and life it were to be in Christ Iesus by faith holding their inheritance not with the bondsonne of Agar but with the free sonne of Sara by promise and not by the law by grace and not by works by gift and not by deseruing that god onely might be praysed and not man And thus were the olde Romaines first taughty by S. Paule writing to the Romanes The same did Cornelius the Romaine and first that was Baptised of all the Gentiles learne of S. Peter when he receaued the holy Ghost not by the deedes of the law but onely by hearing the faith of Iesus preached And in the same doctrine the sayd Church of the Romaines many yeares continued so long as they were in affliction And in the same doctrine the byshop of Rome with his Romanes now also should still remayne if they were such auncient Catholickes as they pretende and woulde follow the old mother Church of Rome and holde the first liquor wherewith they were first seasoned But the sweete verdor and sent of that liquor and pleasant must is nowe cleane put out through other vnsauery infusions of the Popes thrusting in so that almost no tast nor peece remaineth of all that primitiue doctrine which S. Paule and other Apostles first planted among the Gentiles And what maruell if the Romanes now in so long tract of time haue lost their first sap seyng the Church of the Galathians then in the very time of S. Paule their Schoolemaister he being amongst them had not so soone turned his backe a little but they were all turned almost from the doctrine of fayth and had much a doo to be recouered againe Of this defection and falling from faith S. Paule expressely foretelleth vs in his letters both to the Thessalonians and also to Timothe where he sheweth that a defection shall come and that certaine shall depart from the faith attending to spirits of errour c. 1. Tim. 4. And to know what errours these shall be the circumstance plainly leadeth vs to vnderstande in the same place where the sayd Apostle speaketh of marked consciences forbidding men to marry and to eate meates ordeined of God to be taken with thankes giuing for mans sustenance most euidently as with his finger pointeth out vnto vs the church of Rome which not in these pointes onely but also in all other conditions almost is vtterly reuolted from the pure originall sincerity of that doctrine which Saint Paule planted in the Churche of the Romanes and of all other Gentiles ¶ The Summe of S. Paules doctrine deliuered to the Gentiles 1. FIrst the doctrine of S. Paule ascribeth all our iustification freely meerly to faith onely in Christ as to the onely meanes and cause immediate whereby the merites of Christes passion be applyed vnto vs without any other respect of worke or workes of the law whatsoeuer and in this doctrine the Church of the Romanes was first planted 2. Secondly the same doctrine of S. Paule cutting of and excluding all glory of mans deseruing stayeth onely vpon Gods promise and vpon grace not mans merites vpon mercy not mans labouring or running vpon election and calling not mans willing c. 3. Thirdly the same doctrine casting downe the strength of man and his integra naturalia as the scholes doe terme them concludeth all fleshe vnder sinne and maketh the same destitute of the glory of God 4. Item it maketh manifest difference betweene the law and the Gospell declaring the vse and ende of them to be diuers the one to kill the other to quicken the one to cōdemne the other to iustifie the one to haue an ende and a tyme the other to be perpetuall c. 5. Item the same doctrine of S. Paule as it sheweth a difference betweene the law and the Gospell so it maketh no lesse difference betweene Iusticia Dei and Iusticia propria that is the righteousnes of God and the righteousnes of man abhorryng the one that is man 's owne righteousnes comming by the law and works and embracing the other which God imputeth freely and graciously to vs for Christ his sonnes sake in whom we beleeue 6. Item it wipeth away al traditions and constitutions of men whatsoeuer especially from binding of conscience calling them beggerly elements of this world 7. Likewise it reiecteth and wipeth away al curious subtilities and superfluous speculations knoweth nothing els but Christ onely Crucified which is onely the obiect whereunto our faith looketh 8. Furthermore as the same doctrine of S. Paule defineth al men to be transgressours by disobedience of one Adam though they neuer touched the Aple comming of his stocke by nature so doth it prooue all men to be iustified by the obedience of one though they did not his obedience being likewise borne of him by spirituall regeneration and faith 9. And therfore as all men comming of Adam be condemned originally before they grow vp to commit anye sinne agaynst the law so all men be saued originally being
and thieues like vnto himselfe against the Church But the Apostle renting his garmēts and with great lamentation said I haue lett a good keper of my brothers soule Get me a horse and let mee haue a guide with me which being done his horse and man procured hasted from the Churche as much as he could and comming to the same place was taken of theeues that watched But he neyther flying nor refusing sayd I came for this same cause hither lead me sayd he to your captayne So he being brought the captaine all armed fiercely begā to looke vpon him And eftsoones comming to the knowledge of him was stroken with confusion and shame and began to flie But the olde man followed him as much as he might forgetting his age and crying My sonne why doest thou flie from thy father an armed man from one naked a yong man from an olde man Haue pitie on me my sonne and feare not for there is yet hope of saluation I will make an answer for thee vnto Christ I will dye for thee if neede be as Christ hath died for vs. I will giue my life for thee beleeue me Christ hath sent me He hearing these things first as in a mase stood still and therewith his courage was abated After that he cast downe his weapons by and by he trembled yea and wept bitterly and comming to the old man embraced him and spake vnto him with wepyng as well as he could beyng euen then baptised a fresh with teares only his right hand beyng hid and couered Then the Apostle after that he had promised and firmly ascertained him that he should obtain remission of our Sauiour and also prayed falling downe vpon his knees kissed his murdering right hand which for shame he durst not shew before as now purged through repentaunce brought him to the congregation and when he had prayed for him with continuall prayer and daily fastings and had comforted and confirmed his mynde with many sentences went not from him as the author reporteth before he had restored him to the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection Moreouer the foresayd Irenaeus in Lib. 3. cap. 3. and Eusebius Lib. 3. cap 28. and Lib. 4. cap. 14. prosecuting the historie of Iohn declare in these wordes saying that there were certaine which heard Policarpus say that Iohn the disciple of our Lord goyng into Ephesus to be washed seyng Corinthus within he leaped out of the bathe vnbathed because he feared the bathe should haue fallen seing that Cerinthus an enemy to the truth was within Such feare had the Apostles saith Irenaeus that they would not communicate a word with them that adulterate the truth And forasmuch as we are here in hand with the story of Iohn the blessed Euangelist commeth in matter and occasion not geuē by him but takē of other of a great doubt and difficulty such as hath occupied all the Catholike subtile illuminate and seraphicall Doctors of the Popes Catholike Church these 500. yeares The difficultie is this that for so much as auricular confession hath bene is yet receiued in the Popes Catholike Church for an holy and necessary Sacrament extending vniuersally to al singular creatures Christian. Here then riseth a question who was our Ladies confessour or ghostly father But that is decreed and confessed with full consent of all the Catholikes to bee S. Iohn Whosoeuer denieth or doubteth of this is straight wayes ipso facto an heretike This then so determined ariseth an other question or doubt that seeyng our Lady was without all originall sinne and also actuall or mortall what need then had she of any Confessour or what should she confesse vnto him For if she had confessed any sinne when she had none then had she made herselfe a lyer so had sinned in deede Here therefore gentle Reader in this perplexitie these our illuminate Doctours stād in neede of thine ayde to helpe at a pinch Magnus Albertus the great diuine denieth not but that she in deede although most pure yet was confessed to her ghostly father to keepe the obseruances of the law appointed for such as had that neede which she had not And therfore sayth he necessary it was that she should confesse with mouth But then here is to be asked what did she say in her confession when she had nothing to confesse To this Albertus aunswereth agayne and telleth vs plainely what she sayd in her confessiō which was this that she had receiued that great grace not ex condigno that is not of any dignitie of her own but yet notwithstanding of congruitie And this was it sayth Albert that she sayd in her confession Albert cap. 74. super Euang Missus est c. Moreouer to helpe this case out of all doubt commeth in famous Thomas of Watring thus looseth the knot much after like effect saying that as Christ although he did owe nothing to the law yet notwithstanding receiued he Circumcision to geue to other example of humilitie and obedience In like maner would our Lady shew her selfe obedient to the obseruaunce of the law albeit there was no cause why she had any neede thereof And thus hast thou gentle Reader this doubtful questiō mooued and soluted to the intent I would reueale to thee some part of the deep diuinitie of our Catholike Maisters that haue ruled and gouerned the Church in these their late Popish dayes But breaking of this matter to returne againe where we left that is to this foresayd 2. persecutiō vnder Domitianus In which persecution besides these afore mentioned and many other innumerable godly Martyrs sufferyng for the like testimonie of the Lord Iesus was Flauia the daughter of Flauius Clemens one of the Romaine Consuls which Flauia with many other was banished out of Rome into the Isle Pontia for the testimony of the Lord Iesus by the Emperour Domitianus Euseb. Lib. 3. This Domitianus feared the comming of Christ as Herode did therefore commaunded them to be killed which were of the stocke of Dauid in Iewry There were remaining aliue at that tyme certayne of the Lordes kindred which were the nephewes of Iude that was called the Lordes brother after the flesh These when the Lieuetenāt of Iewry had brought vp to Domitian to be slayn the Emperour demaunded of thē whether they were of the stocke of Dauid which when they had graūted he asked againe what possessions and what substaunce they had They aūswered that they both had no more betweene them in all but xxxix acres of grounde how they gat their liuing sustained their families with the hard labours of their hādes shewing forth their hands vnto the Emperor being hard and roughworne with labours to witnes that to be true which they had spoken Then the Emperour inquiring of them concerning the kingdome of Christ what maner of kingdome it
wherein I doubt For who can better either correct my slackenesse or instruct mine ignoraunce then you I was neuer yet present my selfe at the exaamination and execution of these Christians And therfore what punishment is to be administred and how farre or how to proceede in such Inquisitions I am plaine ignoraunt not able to resolue in the matter whether any difference is to bee had in age and person whether the young and tender ought to be with like crueltie intreated as the elder and stronger whether repentance may haue any pardon or whether it may profite him or not to denie which hath bene a ChristiaÌ„ whether the name onely of Christians without other offences or whether the offences ioyned with the name of a Christian ought to be punished In the meane season as touching such Christians as haue bene presented vnto me I haue kept this order I haue inquired the second and third time of them whether they were Christians manacing them with feare of punishment and suche as did perseuere I commaunded to execution For thus I thought that what so euer their profession was yet their stubburnenesse and obstinacie ought to be punished Whether they were also of the same madnesse whom because they were Citizens of Rome I thought to send them backe againe to the Citie Afterward in further processe handling of this matter as the sect did further spread so the more cases did thereof ensue There was a libell offred to me bearing no name wherein was contained the names of many which denied themselues to be Christians contented to doe sacrifice with incense and wine to the Gods and to your Image whiche Image I for that purpose caused to be brought and to blaspheme Christ whereunto none such as were true Christians in deede could be compelled and those I did discharge and let goe Other some confessed that they had bene Christians but afterward denied the same c. Affirming vnto me the whole summe of that sect or errour to consist in this that they were woont at certain times appointed to conuent before day and to sing certaine Hymnes to one Christ their God and to confederate among themselues to abstaine from all theft murther and adulterie to keepe their faith and to defraude no man which done then to departe for that time and afterward to resort againe to take meate in companies together both men and women one with an other yet without any acte of euils In the truth whereof to be further certified whether it were so or not I caused two maidens to bee laied on the Racke and with tormentes to bee examined of the same But finding no other thing in them but onely lewde and immoderate superstition I though to surcease of further inquirie til tyme that I might be further aduertised in the matter from you for so the matter seemed vnto me worthy and needefull of aduisement especially for the great number of those that were in daunger of your statute For very many there were of all ages and states both men women which then were more are like hereafter to incurre the same perill of condemnation For that infection hath crepte not onely in Cities but Villages also and Boroughs about which seemeth that it may be staied and reformed For as much as we see in many places that the Temples of our Gods whiche were woont to be desolate beginne now againe to be frequented and that they bring sacrifices from euerie parte to be solde whiche before verye fewe were founde willing to buie them Whereby it may easilie be coniectured what multitudes of men may bee amended if space and tyme bee giuen them wherein they may be reclaimed The Epistle of Traianus to Plinie THe Acte and Statute my Secundus concernyng the causes of the Christians whiche ye ought to followe ye haue rightlye executed For no suche generall lawe can be enacted wherin all speciall cases particularly can be comprehended Let them not be sought for but if they be brought and conuicted then let them suffer execution So notwithstanding that whosoeuer shall deny himselfe to be a Christian and that he do it vnfainedly in open audience and do sacrifice to our Gods howsoeuer he hath bene suspected before let him be released vpoÌ„ promise of amendment Such libels as haue no names suffice not to any iust crime or accusation for that should geue both an euill President neither doth it agree with the example of our tyme. Tertullian writing vpon this letter of Traianus aboue prefixed thus saith O sentence of a confused necessitie He would not haue them to be sought for as men innocent yet causeth them to be punished as persons gilty And thus the rage of that persecutioÌ„ ceased for a tyme although notwithstanding many naughty disposed men and cruell officers that were which vpon false pretence to accomplishe their wicked myndes ceased not to afflict the Christians in diuers prouinces And especially if any occasioÌ„ were geueÌ„ neuer so litle for the enemies to take hold or if any commotion were raised in the Prouinces abroad by and by the fault was laid vpon the christians As in Hierusalem after that the emperor Traianus had sent doune his commaundement that whosoeuer could be found of the stocke of Dauid he should be enquired out and put to death vpon this Egesippus writing saith that certaine sectaries there were of the Iewish nation that accused Simeon the bishop then of Ierusalem and sonne of Cleophas to come of the stocke of Dauid and that he was a Christian. Of the which his accusers it happened also saith the said Egesippus that certaine of them likewise were apprehended and taken to bee of the stocke of Dauid and so right iustly were put to execution themselues which sought the destruction of other As concerning Simeon the blessed bishop the foresayd Egesippus thus writeth That Simeon the lordes nephew wheÌ„ he was accused to Attalus the Proconsul by the malicious sect of the Iewes to be of the line of Dauid to be a christian was scourged during the space of many dayes together beyng of the age of an hundred and twentie yeres In which his Martyrdome he indured so constant that both the Consul and all the multitude did meruaile to see him of that age so constantly to suffer and so at last being crucified finished his course in the Lord for whome he suffered as partly before also is recorded In this persecution of Traianus aboue specified which Traianus next followed after Nerua besides the other afore mentioned also suffred Phocas bishop of Pontus whome Traianus because he would not do sacrifice to Neptunus caused to be cast into an hote Limekilne and afterward to be put into a skalding bathe where the constant godly Martyr in the testimony of Christ ended his life or rather entred into lâ—â—e Anton. Equil Fascic temporum In the same persecution suffered also Sulpitius and Seruilianus two Romains Whose wiues are
therof Lib. 4 cap. 17. in wordes and effect as followeth c. There was sayth he a certayne woman maryed vnto a husband who was geuen much to laciuiousnes whereunto she her selfe in tymes past was also addict But she afterward being instructed in the Christian religion became chaste her self and also perswaded her husband to liue chastly often times telling him that it was written in the preceptes of the Christians that they should be punished eternally which liued not chastely and iustly in this life But he still continuing in his filthines thereby caused his wife to estraunge her selfe from his company For why the woman thought it not conuenient to continue in her husbandes company which contemning the lawe of nature sought otherwise to satisfie hys filthy appetite Therefore she was purposed to be deuorced frō him But her neighbours and kinsfolkes prouoked her by promising hys amendment to keepe company agayne with hym and so she did But he after this tooke hys iourny into Alexandria and when it was shewed her that there hee liued more licenciously then at any time before for that she would not be counted partaker of his incestuous lyfe by coupling her selfe any longer with him she gaue him a letter of diuorce so departed frō him Then her husbād who ought rather to haue reioyced to haue so honost and chaste a wife which not onely would not commit any dishonest thing her selfe but also could not abide any lewde or misordered behauiour in her husband and that by this her seperation shee went about to reclayme hym from hys incest and wickednes to better amendment of lyfe He in recompence to hys wyfe agayne accused her to be a Christian whiche at that tyme was no lesse then death Whereupon she being in great perill and daunger deliuered vp vnto the Emperour as Iustinus in his Apology writing to the Emperour him selfe declareth a supplication desiring and crauing of hys maiesty first to graunt her so much licence as to set her familie in order and that done afterward to come agayne make aunswere to all that might or should be layd agaynst her whereunto the Emperour condescended Then her husband seing that he could haue no vauntage agaynst her deuised with himselfe how he might bring Ptolomeus which was her instructor in the fayth of Christ in trouble and accusation vsing the meanes of a certayne Centurion who was hys very frend whom he perswaded to examine Ptolomeus whether he were a Christian or not Ptolomeus as one the loued the trueth not thinking good to hide hys profession confessed no lesse then to the examinour openly declaring that he had as truth was taught and professed the veritie of Christian doctrine For who so denyeth him selfe to be that he is eyther cōdemneth in denying that thing that he is or maketh himselfe vnworthy of that the confession whereof he flyeth whiche thing is neuer found in a true and sincere Christian. Thus thē he being brought before Vrbicius the iudge and by him condemned to suffer One Lucius being also a Christian standing by and seing the wrong iudgement and hasty sentence of the Iudge sayd to Vrbicius what reason I pray you or equitie is this that this man who neyther is adulterer nor fornicator nor homicide nor fealon neyther hath committed any such crime wherein hee may be charged thus is condemned onely for hys name and confession of a Christian. This cōdemnation and these maner of Iudgementes O Vrbici are neither seemely for the vertuous Emperour nor to the Philosopher hys sonne nor yet for the estate of hys Senate of Rome Which wordes being heard Vrbitius making no farther examination of the matter sayd vnto Lucius me thinketh thou art also a Christian. And when Lucius had geuen him to vnderstand that he was also a Christian the Iudge without further delay commaunded him to be had away to the place of execution To whom he aunswered I thanke you with al my hart that you release me from most wicked gouernours and send me vnto my good and most louing father being also the king of all Gods And in like maner the third man also comming vnto him and vsing the like libertie of speeche had also the like sentence of death and condemnation and crowned also with the same crowne of Martyrdome And thus much out of the Apology of Iustinus by the which story it may appeare not to be true that Gratianus attributeth vnto Higynus Byshop of Rome the deciding of causes matrimoniall seeing that in Iustinus tyme who was in the same age of Higynus the deuorcement of this woman in this history aboue touched was not decided by any Ecclesiasticall law or brought before any Byshop but was brought before a Heathen Prince and determined by the law ciuill Henricus de Erfordia recordeth out of the Martyrologe of Isuardus of one Concordus a minister of the Citie of Spolete who in the reigne of this Antoninus Verus because he would not sacrifice vnto Iupiter but did spit in the face of the Idole after diuers and sundry punishments sustaynd at last with the sword was beheaded Vincentius in hys x. booke chap. 108. reciteth a long story of his actes and life wherof some part perhappes may seeme tollerable But this verily appeareth to be false and fabulous concerning the water flowing besides his sepulchre in the forenamed Cittie of Spolete vnto the whiche water was geuen sayth Vincentius by the vertue of hym for whose name hee suffered to restore sight to the blinde to heale the sicke and to cast out deuils c. Which kinde of vertue to open the eyes of the blinde and to expell deuils neither doth God geue to any creature of water neither is it like that Concordius the blessed Martyr did or would require any such thing at the handes of God Isuardus and Bede Vincentius and Henricus de Erfordia with other authors moe make relation of diuers other Martyrs that by sondry kindes of tormentes were put to death vnder the foresayd Antoninus Verus the names of whome be Simmetrius Florellus Pontianus Alexander Caius Epipodus Victor Corona Marcellus Valerianus The cause or whose Martyrdome was the reprehending of Idolatry and because at the Emperours cōmandement they would not sacrifice to Idols Many sortes of punishmentes and of miracles are tolde of them but at length the end of them all is this that they were beheaded Whereby it may be the more suspected the histories of these writers not to be certayne or true aswell touching these as also other Martyrs as may appeare in Vincentius in Petrus de Natalibus other authors of like sort In which authors they which list to read more of their miracles there may finde them A little before pag 41 mention was made of Symphorissa otherwise named Symphorosa wife of Getulus with her vii sonnes This Getulus or Getulius was a minister or a teacher as witnesseth Martyrol Adonis in the Cittie of
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
pretensed or rather a fable imagined or els to be the deede of Pipinus or Charles or some such other if it were euer the deede of any And thus hast thou beloued Reader briefly collected the narration of the noble actes and heauenly vertues of thys most famous Emperour Constantine the great a singulare spectacle for all Christian Princes to beholde and imitate and worthy of perpetuall memorie in all congregations of Christian Saintes Whose feruent zeale pietie in generall to all coÌ„gregations and to all the seruants of Christ was notable but especially the affection and reuerence of hys heart toward them was admirable whych had suffered any thyng for the confession of Christ in the persecutions before them had hee principally in price and veneration in so much that hee embraced and kissed theyr woundes and stripes and their eyes being put out And if any suche Byshops or any other Ministers brought to hym any coÌ„plaints one against an other as many times they did he would take theyr bils of complaint and burne them before theyr faces so studious and zealous was hys mind to haue them agree whose discord was to hym more griefe then it was to themselues All the vertuous actes and memorable doings of this diuine renowmed Emperour to comprehende or commit to hystorie it were the matter alone of a great volume wherfore contented with these aboue premised because nothing of him can be sayde inough I cease to discourse of him any further One thyng yet remaineth not to be omited wherein as by the way of a note I thought good to admonish the learned Reader suche as loue to be conuersant in reading of auncient authors that in the Ecclesiasticall hystorie of Eusebius where in the latter ende of the booke is added a certaine Oration Ad coÌ„uentum Sanctorum vnder the name of Eusebius Pamphilus here is to be vnderstaÌ„d that the sayd Oration is wrongly intituled vpon the name of Eusebius whych in very truth is the Oration of Constantinus hymselfe For the probation whereof beside the stile and matter therein contained and tractation heroycall liuely declaring the religious vaine of Constantine I alledge the very testimonie of Eusebius himselfe in his fourth booke De vita Constantini where he in expresse wordes not onely declareth that CoÌ„stantine wrote such an Oration intituled Ad Conuentum Sanctorum but also promiseth in the end of hys booke to annexe the same declaring moreouer what difficultie the interpretors had to translate the same from the Romaine speeche to theyr Grecian toung Eusebius de vita Constantini Lib. 4 pag. 211. And here an end of these lamentable doleful persecutions of the primitiue Church during the space of the 300. yeres froÌ„ the passion of our Sauiour Christ til the coÌ„ming of this Constantinus by whom as by the elect instrumeÌ„t of God it hath so pleased his almighty maiesty by his determinat purpose to giue rest after loÌ„g trouble to his church according to that S. Cyprian declareth before pag. 68. to be reueled of God vnto his Church that after darkenes and stormy tempest should come peaceable calme stable quietnes to his church meaning this time of Constantine now present At which time it so pleased the almightie that the murdering malice of Sathan should at length be restrained and he him selfe to be tied vp for a thousande yeares through his great mercie in Christ to whome therefore â—e thankes and praise now and for euer AMEN The ende of the first Booke THE SECOND BOOKE CONTAINING the next 300. yeares following with such things specially touched as haue happened in England from the time of king Lucius to Gregorius and so after to the time of king Egebert BY these persecutions hytherto in the Booke before precedent thou maiest vnderstand Christian reader how the furie of Sathan and rage of men haue done what they could to extinguish the name and religion of Christ. For what thing did lacke that eyther death coulde doe or torments coulde worke or the gates of hell coulde deuise all was to the vttermost attempted And yet all the furie and malice of Sathan al the wisedom of the world strength of men doing deuising practising what they could notwtstanding the religion of Christ as thou seest hath had the vpper hand Which thing I wish thee greatly gentle reader wisely to note and diligently to ponder in coÌ„sidering these former histories And because thou canst not consider them nor profit by them vnles thou do first read peruse them let me craue therfore thus much at thine handes to turne read ouer the said hystories of those persecutioÌ„s aboue described especially aboue all the other hystories of this present volume for thy especiall edification whych I trust thou shalt finde not vnworthy the reading Nowe because the tying vp of Sathan geueth to the Church some rest to me some leisure to addresse my selfe to the handling of other stories I minde therefore Christ willing in thys present booke leauing a while the tractation of these generall affaires pertaining to the vniuersal Church to prosecute such domesticall hystories as more neare concerne this our country of England Scotland done here at home beginning first with king Lucius with whome the faith first begaÌ„ here in this Realme as the sentence of some writers doth hold And for somuch as here may rise yea and doth rise a great coÌ„trouersie in these our Popish daies coÌ„cerning the first origine planting of the faith in this our Realme it shall not be greatly out of our purpose somewhat to stay say of this question whether the Church of England first receiued the faith from Rome or not The which although I graunt so to be yet being so graunted it little auaileth the purpose of them whiche woulde so haue it for be it so that England first receaued the Christian faith and Religion from Rome both in the time of Eleutherius theyr Byshop 180. yeares after Christ and also in the time of Austen whome Gregory sent hether 600. yeares after Christ yet their purpose followeth not thereby that we must therefore fetche our Religion from thence still as from the chiefe welhead and fountaine of all godlines And yet as they are not able to proue the second so neither haue I any cause to graunt the first that is that our Christian faith was first deriued from Rome which I may proue by vj. or vij good coÌ„iectural reasons Wherof the first I take of the testimony of Gildas our couÌ„treyman who in his history affirmeth plainly that Britaine receaued the Gospell in the time of Tiberius the Emperour vnder whome Christ suffered Lib. De victoria Aurelij Ambrosij And sayth moreouer that Ioseph of Arimathie after dispersion of the Iewes was sent of Philip the Apostle froÌ„ France to Britayne about the yeare of our Lord. 63. and heere remained in this land al his time and so with his fellowes
be replenished with all kinde of filth dong and hogs and vile beasts therin to be sayd as wel in the chambers as other houses of office And in theyr owne chamber where they did lye there was a Sow laid with her yong pigs And when she knew that this palace was thus deformed being a certain space out of the town she besought the king to visite the said pallace And when she had brought him therunto she said to him I pray you my Lord behold now this house where are now the rich tappets and clothes of gold silke and other rich apparel that we left here this other day And where be the delicacies pleasant seruitors and costly dishes that you and I lately were serued with Be not all these passed gone My Lord saith she in like maner shall we vanish away as sodainly as you see these worldly things bene passed And our bodies which now be delicately kept shal fal and turne into the filth of the earth Wherefore haue in mynde my wordes that before tyme to you I haue often shewed told and busie you to purchase that palace that euer shal endure in ioy without transmutation By meane of these wordes and other the Queene turned so the kings mynd that shortly after he resigned the gouernance of his kingdom vnto Ethelardus his nephew for the loue of Christ tooke vpon him the habite of a poore man And setting apart all the pompe pride of this wicked world associated himself in the felowship of poore men and traualled to Rome with great deuotion when he had bene king of Westsaxons as before is sayd 37. yeares After whose departing the foresaid Ethelburga his wife went vnto Barking 7. miles from London where in the Nunry of Barking before of Erkenwald founded she continued ended the rest of her life when she had bene Abbes of the place a certaine time The said Malmesbery in his story also testifieth that this Iue was the first king that granted a peny of euery fire house through his dominion to be paid vnto the Court of Rome which afterward was called Romescot or Peter pence long after was paid in many places of England This Iue like as for his time he was worthy and valiaunt in his actes so was he the first of the Saxon kings that I read of which set forth any lawes to his country the rehersall of which lawes to the number of 80. odde were not vnprofitable here to be inserted together with other lawes of the Westsaxon kings after him before the tyme of William Conquerour in case it were not for the length prolixitie of this present volume And thus much concerning the raigne of king Iue king of Westsaxons by the way Now to repaire againe to the course of NorthuÌ„berland kings something intermitted Next vnto the foresaid Osricus folowed Celulfus whom he had adopted brother to KeÌ„red aboue specified This Celulfus as he was himselfe learned so were in his tyme diuers learned meÌ„ then florishing in England among whoÌ„ was Beda who vnto the same king Celulfus offred his story intituled Anglorum Historia not onely to be ratified by his authoritie but also to be amended as Malmesburiensis writeth by his knowledge and learnyng And for as much as I haue here entred into the mention of Bede a man of worthy and venerable memory because of the certifiyng of the truth of that man and for that I see all writers as touching his life do not agree some saying that he was no Englishman borne I thought so much to report of him as I finde by his owne words testified of himselfe in the latter end of his ecclesiastical history of England offred to the said Celulfus aboue mentioned the wordes of whom be these Thus much by the helpe of God I Bede the seruant of Christ and Priest of the Monastery of Peter and Paule at wire haue compiled and digested concerning the Britain history And so the same Bede proceding further in his narration declareth that he being borne in the territorie of the sayd Monastery beyng of the age of vij yeares was committed of his parents and friends to the tuition and education of Benedict of whom aboue relation is made and of Celfride Abbots of the foresaid Monastery In the which place or Monastery he continuyng from that tyme forth all his lyfe long gaue hymselfe and all his whole study to the meditating of holy scripture Whatsoeuer tyme or laisure he had froÌ„ his daily seruice in the church that he spent either in learning or in teaching or writing somthing About xix yeares of his age he was made Deacon the xxx yeare of his age he was made priest From the which time to the age of 59. yeares he occupied himself in interpreting the workes of the auncient fathers for his owne vse and the necessitie of others and in writing of treatises which came in all to the number of 37. volumes which he digested into 78. bookes Some say that he went to Rome either there to defend his bookes to be consonant to catholike doctrine either els if they should be found faulty to amend correct the same as he should thereto be commaunded Albeit the reporter of this his life dare not certainly affirme that euer he was at Rome but that he was inuited and called thether to come both it is manifest in stories and also this Epistle of Pope Sergius doth sufficiently prooue declarnig moreouer in what price and estimation Bede was accepted as wel in the court of Rome as in other places besides The Epistle of Sergius sent to Celfride thus proceedeth in tenor and forme as followeth in Latin The Epistle of Pope Sergius sent to Celfride Abbot of Wire Abbey requiring Bede to be sent vp to him to Rome for the same of his worthy learning SErgius Episcopus seruus seruorsi Dei Celfrido religioso Abbati Sal. Quibus modis ac verbis clementiam Dei nostri atque inenarrabilem prouidentiam possumus 〈◊〉 dignas gratiarum actiones pro immensis eius circa nos beneficijs persoluere qui in tenebris in vmbra mortis positos ad lumen scientia perducit Et infra Benedictionis gratlam quam nobis per praesentem portatorem tua deuota misir religio libâ—i hilari animo ficuti ab ea directa est nos suscepisse cognosce Oportunis igitur ac dignis amplectandae tuae sollicitudinis petitionibus arctissima deuotione satisfacientes hortamur Deo dilectam religiositatis tuae bonitatem vt quia exortis quibusdam Ecclesiasticarum causarum capitulis non sine examinatione longius innotescendis opus nobis sunt ad conferendum artes literaturae sicut decet Deo deuotum auxiliatorem sanctae matris vniuersalis Ecclesiae obedientem deuotionem huic nostrae exhortationi non desistas accommodare sed absque vlla immoratione religiosum Dei famulum Bedam venerabilem Monasterij
of euery fire house a peny to be payd through his whole land as king Iue in his dominion had done before Also he gaue grauÌ„ted yearely to be payd to Rome 300 markes that is to the mainteining of the light of S. Peter C. markes to the light of S. Paul C. markes to the vse of the Pope also an other hundreth This done returning home through Fraunce maried their Iudith the daughter of Carolus Caluus yeâ—reÌ„ch king whom he restored afterward contrary to the lawes of Westsaxons to the title and throne of a Queene For before it was decreed among the Westsaxons by the occasion of wicked Ethelburga who poisoned Brigthricus her owne husband that after that no kinges wife there should haue the name or place of a Queene And forsomuch as I haue here entred into the mention of Iudith daughter of Carolus Caluus the occasion thereof putteth me in memory here to insert by the way a matter bone although not in this Realme yet not impertinent to this ecclesiasticall history And first to deduct the narration hereof from the first originall The father of this Carolus Caluus whose name was Ludouicus first of that name called Pius king of Fraunce had two wiues whereof by the first he had iij. sonnes Lothary Pipin and Lewys Which iij. sonnes vnnaturally and vnkindly coÌ„spiring against their father and his second wife with her sonne their youngest brother persecuted him so that through a certaine councell of Lordes spirituall and temporall they deposed the same their naturall and right godly father dispossessing and discharging him of all rule and dominion Moreouer caused him to renounce his temporal habite inclosing him in the Monastery of S. Marke for a monke or rather a prisoner All which done they deuided his Empire and kingdome among themselues Thus was Ludouicus Pius of impious sonnes left desolate But the power of God whiche worketh when all earthly power ceaseth of hys deuine mercy so ayded and recouered him out of all this tribulation to this Imperial dignitie agayne that it was to all his enemyes confusion and to all good men a miracle But this by the way By his 2. wife whose name was Iudith he had this Charles the Bald here mentioned Which Iudith was thought and so accúsed to the Pope to be within such degree of aliance that by the Popes law she might not continue hys wife without the popes dispensation It so fell out in the meane time that this Ludouicus the Emperour had promoted a young man named Frederick to be Bishop of Utrickeâ—and to hym had geuen sad and good exhortation that he remembring and following the constancy of his predecessours woulde mayntayne right and trueth without all exception of anye person punish misdoers with excommunication as wel the riche as the poore with such like wordes of godly couÌ„saile Fredericke hearing the king thus to say sitting at dinner with him as the manner was beyng newly inuested in these words answered to the Emperor again I thanke your maiestie saith he which with your so wholesome exhortation putteth me in mind of my profession But I beseech you of your benigne fauour patience that I may freely disclose that which hath long encombred and pierced my conscience To whoÌ„ leaue being geuen thus he began I pray you Lord Emperor to shew me herein your mynd pointing to the fish before him whether is it more according to attain this fish here present beginning first at the head or at the taile What a tale is this quoth the Emperor of the taile of the head At the head quoth he Then Frederike taking thereof his occasion proceedeth Euen so let it be Lord Emperour sayth he as you haue sayd Let Christian fayth and charitie first begin with your selfe as with the head admonishing you to cease froÌ„ your face and error that your subiects by your example be not boldned to follow your misdoing Wherefore first forsake you your vnlawful wedlock which you haue made with Iudith your neare kinswoman These wordes of the new Bishop although they moued Ludouicus the Emperor not a litle yet he with a gentle modestie and modest silence was contented suffring the bishop to go home in peace But the word beyng vttred in such an audience could not so be concealed but spread and brast out in much talke in the whole court and especially among the Bishops consultyng earnestly with themselues about the matter Through whose counsail and labour so at length it fell that the Emperour was constrained to leaue the company of his wife till hee had purchased a licence of the bishop of Rome to retaine her again who then forgaue the said bishop all that was past But the woman hired two knights that slew him in hys vestimentes when he had ended his masse Ranulphus and Guliel Libro de pontificib geue forth this story in his great commendation to dye a Martyr Whereof I haue not to iudge nor here to pronouÌ„ce but that rather I think him to be comended in his dying then the women for her killing And for asmuch as mention hath bene made of Ludouicus Pius here is to be noted that in Fraunce then was vied of Priestes and Churchmen precious and shewing vestuce and golden and rich staring girldles with rings and other ornamentes of golde Wherefore the sayd Lewes purchased of the Bishop of Rome a correctioÌ„ for all such as vsed such disordinate apparell causing them to weare browne and sad colours according to their sadnes Fab. Of this Lewes the Papistes doe fayne that because he conuerted certayne of their Church goodes and patrimonie to the wages of his souldiours his body say they was caryed out of his tombe by deuils and was no more seene And thus a little hauing disgressed out of our course now let vs returne out of Fraunce into England agayne kyng Ethelwulfus who comming from Rome by the couÌ„trey of Fraunce was now returned agayne into his own dominion where he continued not long after This Ethelwulfus had especially about him two Bishops whose counsell he was most ruled by Swythinus Byshop of Winchester and Adelstanus Byshop of Syreborne Of the which two the one was more skilfull in teÌ„porall and ciuill affayres touching the kings warres and filling of hys coffers and other furniture for the king The other whiche was Swythinus was of a contrary sorte wholly disposed and enclined to spirituall meditation and to minister spirituall couÌ„cel to the king who had ben scholemaister to the king before Wherein appeared one good coÌ„dition of this kings nature among his other vertues not onely in following the preceptes and aduertisementes of his old schoolemaister But also in that he like a kinde thaÌ„kfull pupille did so reuerence hys bringer vp and old scholmaister as he called him that he ceased not till hee made hym Byshop of Winchester by the consecration of Celnoch then Archbishop of Canterbury But as concerning the miracles
pure from al leauen and malice and wickednesse But nowe after we are come from the olde figure to the newe trueth and eate the vnleauened flesh of Christ that olde figure in breade of which we make that flesh is not necessary for vs. But manifest it is to be better sacrificed of vnleauened then of leauened c. To this letter I haue also adioyned an other Epistle of his to the sayd Valtrame appertaining to matters not much vnlike to the same effect Wherein is entreated touching the varietie and diuers vsages of the sacraments in the church Wherby such as cal and cry so much for vniformitie in the Churche may note peraduenture in the same something for their better vnderstanding ¶ A piece of on other letter of Anselme to the said Valtram bishop of Nur. To the reverende father and his frend Valtram by the grace of God the worshipful bishop of Nurenburgh Anselme the seruant of the Church of Canterbury greeting c. YOur worship complaineth of the Sacraments of the Church that they are not made euery where after one sorte but are handled in diuers places after diuers sortes And truelie if they were ministred after one sorte and agreeing through the whole church it were good and laudable Yet notwithstanding because there be many diuersities which differ not in the summe of the sacrament in the strength of it or in the saith nor els can be gathered into one custome I thinke that they are rather to be borne with in agreement of peace than to be condemned with offence For we haue this from the holy fathers thai if the vnitie of charitie be kept in the Catholique faith the diuersitie of customes hurt nothing But if it be demanded whereof this diuersity of customes doe spring I perceiue no other cause thereof but the diuersitie of mens wits Which although they differ not in strength and truthe of the thing yet they agree not in the fitnesse and comelinesse of the ministring For that which one iudgeth to be meeter oftentimes an other thinketh lesse mete wherefore not to agree in such diuersities I thinke it not to swarue frō the truth of the thing c. Then in the story it followeth after long debating and discussing of these matters in the councell when they had geuen foorth their determination vpon the same And the Pope had blasted out his thundring excommunications against the Grecians all that tooke their parte at length was brought in touching the complaintes and accusation against the king of England Upon the hearing whereof Pope Urbane with his adherents was ready to proceede in excommunication against the king But Anselme kneeling before the Pope after hee had first accused his King then after obtained for him longer time to be geuen vpon further triall Thus the councell breaking vp the Pope returning againe to Rome directeth downe his letters to the King commaunding him that Anselme with all his partakers in speedy wise should be reuested againe into his archbishoprick and al other possessions therunto appertaining To this the king sendeth answere againe by messengers who comming to the Pope declared in the kings behalfe on this wife That the King their maister did not a little meruaile what came in his minde to commaund Anselme to be reuested and relaised againe into his former Archbyshopricke seeing he told him before plainly that if he went out of England without his leaue he woulde so doe vnto him Well saith the Pope haue ye no other matter against Anselmus but onely this No quod they And haue ye taken all this trauel sayth the Pope to come hether so farre to tell me this that the Primate of your countrey is therefore seased and dispossessed because he hath appealed to the sea and iudgement Apostolicall Therefore if thou louest thy Lord speede thee home and tell him if he wil not be excommoned that he quickly reuest Anselme againe to all the he had before And least I make thee to be hanged for thy labour looke to thy terme and see that thou bring me aunswer againe from him into this citie against the next coūcel the third weeke after Easter The messenger or speaker being somewhat astonied at the hearing of this so ragicall aunswere thinking yet to worke something for his King master came secretely to the Pope saying that he would conferre a certaine mysterie from his king priuately wyth his holinesse betwene them two What mysterie that was or what there passed from the king to the Pope the court of Rome mine author doth not shew But so cunningly the mysterie was handled that with a full consent both of the Pope and all the court of Rome a longer day was geuen from Easter to Michaelmas and the popes cholericke heate so asswaged that when the councel came which then was holden in S. Peters Church in Rome albeit great complaintes were then denounced against the King yet such fauour was found that he toke no harme Onely the sentence of excōmunication was there pronounced against such lay persons as gaue inuesture of Churches and them that were so inuested Also against them that doe consecrate such or which geue themselues in subiection to lay mē for ecclesiastical liuings as is before touched c. This Councell being finished the Archbishop seeing the vnstedfastnesse of the Pope which pleased him but a little tooke his iourney to Lions where he continued his abode a long time till the death first of pope Urbane then after of the king Of this king William many things be diuersly recorded some to his commendation some to his discommēdation whereof this is one which some will ascribe to hardines but I rather to rashnes in him As this king vpon a time was in his disport of hunting sodenly worde came to him that Cenourona a Citie in Normandy was besieged The King without longer tarying or aduisement tooke the straight way towarde the sea side sending to his lordes that they should followe after They being come to hys presence aduised him to staie till the time his people were assembled but he would not be stayed saying that such as him loued he knew wold follow him shortly and so went to take ship The shipmaster seeing the weather so darke and cloudie was afraide and counsailed the king to tarrie till the winde did turne about and the weather more fauourable But the King persisting in his iourney commaunded him to make all the speede he might for his life saying that he neuer hearde that any King yet was euer drowned And so passed the sea in safetie and came to Normandie The 13. yeare of his reigne the saide King William hauing the same time in his hand three byshoprickes Cant. Wint. and Saruin◠also 12. Abbeyes in farme As he was in his disport of hunting in the new forest by glaunsing of an arrowe shot of a Knight named Walter Eyrell was wounded to death and so
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
our homage But I do maruell if at the least there remaine in you any one drop of bloud that you are not ashawed to call the Lord Henry a king or to allow him any ordinarie place Is this a seemely order thinke you to geue place to wickednes and to make a generall confusion in mixing good and euill Gods and mans deuises together Either do you thinke this good order for man to sinne against his owne body as Oh shamefull wickednes to make his owne wife a common harlot a mischiefe not heard of at any time since the beginning of the world before now or do you alow this for good order when as the Lord sayth defend the widowes especially such as require equitie of Iustice and then them to send away most filthely defiled Madde Orestes doth protest him to be out of his wit that will say these things to be orderly or well done Vntill this most miserable time nature hath euer loued secrecie but your king geueÌ„ vp into a reprobate sense hath vncouered the priuities of nature who hath not let to lay abroade all shamefastnesse we wil not speake of other thinges which cannot be numbred that is to say burning of Churches robberies fiering of houses manslaughters murders such like the number whereof he knoweth and not we for let vs speake chiefly of those things which most greue the Church of God Harken therfore to true not fained things Hearken I say to matters of earnest and to no trifles Euery one that doth tell spirituall dignities is an hereticke But the Lord Harry whom they cal a king doth sell both Byshoprikes and Abbathies for truely he solde for money the Byshoprikes of Constance Babemberge Mens many others The Byshopprikes of Ratisbone Augusta and Strafebrough he sold for a sword and the Abbey of Fulda for adulterie And for filthy sodomitry he sold the byshopprike of Mon. A wickednes it is to speake or heare of such a fact The which things if without shame ye wil deny he is to be condemned by the witnes of heauen and earth yea and of the selie poore idiotes that come from the smithes forge Wherfore the Lord Harry is an hereticke For the which most wicked euils he is excommunicate from the sea Apostolike so that he may not exercise either kingdome or power ouer vs which be Catholicke And whereas you burden vs with hatred of our brethren knowe you that we purpose not to hate any of affection but of a godly zeale God forbidde that we should thinke Harry worthy to be accompted amongst our christian brethren who in deede is reputed for an Ethnike and Publicane in that he refused to heare the Church which so oft hath reproued him The hatred of whome we offer vnto God for a great sacrifice saying with the Psalmist Lord shall not I hate them that hate thee and shall not I triumph ouer thine enemies I hate them with an inward hatred that be ennemies to me for thy sake The truth it selfe commending the worthines of this hatred doth say If any do not hate father and mother brethren and sisters for my sake he cannot be my disciple We are not therefore iustly to be reproued of hatred which doe geue ouer our owne soule to be in the way of God who in deede are commanded to hate father and mother and euery affection which doth withstaÌ„d vs for walking in the path of God Hereof it commeth that we labor withall our studie and endeuour to beware of the enemies of the church and them to hate Not for that they be our enemies but gods Father where you doe perswade peace to be had with all men you must remember what the Apostle doth put before if it may be But if it can be that we can haue peace with them who can be contrary to God who doth not know the Lord our Sauiour to commend not onely peace when as he sayth my peâ—ce I geue vnto you my peace I leaue vnto you but that he is the peace as sayeth the Apostle he is the peace which made of both one For he calleth him our peace speaking in commendation of the peace Thincke not sayeth hee that I came to sende peace For I came not to send peace but the sworde What is meant by this Why is peace called a sword Or doth peace bid battel Yea truely to destroy the peace of the deuill For the deuil hath his peace whereof the Lord speaketh When as the strong man keepeth his house he doth possesse all his substance in peace Oh howe mightely doeth the deuil kepe his souldiours and his house in this time who with the shield of falshood and the helmet of vntruth so doth defend him that he will not suffer either arrow or dart of truth to pearse him Neuertheles our Lord being more strongly armed fiercely comming vpon your Giaunt is able to ouercome him and to take away his weapons wherein he putteth his trust We are not therfore to be blamed if we do detest that peace more cruel then any warre The which the truth it selfe did reproue weeping ouer Hierusalem and saying Truely it grieueth me this day to see sinners in peace being like vnto that peace wherat the Psalmist was offended Whereas you condemne Pope Gregory king Rodolphus and Marques Eggerbertus as men that haue died of an vnhappy death do magnifie your Lord because he doth ouerliue them it doth plainly forsoth appeare that you remaine voide of all spiritual consideration Is it not better to die well then to liue ill They be truely happy who suffer persecution for righteousnes sake by the same reason may you esteme Nero Herod and Pilate happy in that they ouerliued Peter Paul Iames Apostles Iesus Christ. What can be said more foolish and wicked then this opinion Wherfore refraine your babling toung from this blasphemie least that you place your selfe in the number of them which seeing the end of the iust to be glorious themselues doing late vnfruitfull penance bewailing in the anguish of the spirite shall say These be they whom sometime we had in derision laughed to scorne we being out of our wits thought their liues madnes and their end to be without honor Behold howe they be allowed to be amongst the children of God and their portion is amongst the Saints Wherfore we haue erred from the way of truth the brightnes of righteousnesse did not shine vpon vs. What did out pride auaile vs And what profit did the boasting of our richesse bring vnto vs They are all vanished away like a shadowe The which wordes we haue registred vp into perpetual memorie we do despise euery atteÌ„pt that shal lift vp it self against the truth of God And reioycing in troubles we may be reprooued put to shame and rebuked yea and finally be slaine and killed but we wil neither yeeld nor be ouercome And with great triumph will we reioyce in our fathers
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
a great army besiegeth the citie Ferraria that alwaies loued the Emperour full well which Citie when the Popes Legate had assauted sharpely the space of 5. monethes and could not winne the same he deuised with hymselfe to sende for Salingwerra out of the towne by way of a parlie promising his faith and truth to him for his safe returne Who by the perswasion of Hugo Rambartus that said without peril he might doe the same being but by way of Parley was comming to the legate who preuenting him in his iourney tooke him as prisoner contrary to his trueth and fidelitie And thus gate he Ferraria and deliuered the keping therof to Azones Astensis And that the Popes Legate thus falsified his trouth and circumuented the capitaine olde man Salingwerra the same is confessed of the Popes frendly Historiographers to be but a Stratagem or warlike pollicie But to returne againe About the same time also the Uenetian nauie at the mount Garganum chased 12. galleis of the Emperors which were appointed to the keeping of that coste spoiled brent and wasted all the region and farther tooke one of the Emperors great ships being driuen by tempest and weather into the hauen Sipontinum fraught with men and munition Fredericus againe getting on hys side the Lucenses the Uolateranes the Genenses the Aretines and diuers Cities besides in Hetruria to helpe that countrey came to Pisas and Uiterbium which tooke parte with him Some say that the names and factions of the Gibellins Guelphes sprang from Fredericke that by them hee might spie and know hauing recourse to all the townes and cities in Italie which tooke part with and fauoured the Pope and which the Emperour and called the one by the name of Gibellines and the other by the name of Guelphes But for that both Blondus and Platina and some others bring no sufficient proofe thereof but onely by slender coniecture I rather cleaue to the opinion of Nauclerus Hermanus Antonius Florentinus and other such wryters which say that these Guelphes and Gibellines in Italie tooke their beginning of Cōradus 3. Fredericus his great vncle being Emperour And that these Guelphes were dedicated to the Pope of Guelphus the yonger brother of Henry the proud and that those which were called Gibellines were appoynted either of Conradus himselfe or els of his sonne being brought vp in the Lordship of Uaiblingen But to our purpose The Pope when he vnderstoode that Fredericke was come to Uiterbium he was very heauy for that he feared he would come to Rome the good will of which Citie the Pope much mistrusted He therefore caused a supplication to be drawne portraying about the same the heads of Peter and Paule with a sharpe and contumelious oration he much defaced the Emperour promising them euerlasting life gaue them the badge of the crosse as many as would arme themselues and fight against the Emperour as against the most wicked enemy of God the Church Now when the Emperour marching somewhat neare to Rome gates behelde those whome the Pope had with his goodly spectacle of S. Peter and S. Paule and wyth his alluring oration stirred vp against him and marked with the badge of the crosse to come foorth in battell against him Disdaining to be accompted for the enemye of the Church who had ben therunto so beneficial geuing a fierce charge vppon them put them soone to flight and as many as hee tooke cutting off that badge frō them he caused to be hanged From thēce he marching into Campania his owne kingdomes leuied a great masse of money mustred new bandes and augmented his armie and in these bandes he retained the Saracens also And to the intent he might finde the Saracens the more trustie vnto hym hee appoynted them to inhabit in a city named Luceria For which thing although the Papisticall wryters doe greatly blame and opprobriously write of Fredericke yet notwythstanding Nicholaus Machiuellus doth wryte that therefore he retained them least that through the Popes execrable curses he should be quite destitute of souldiours as was Fredericus Barbarossa a litle before his graundfather when that of Alexander the Pope hee was excommunicated as ye haue heard After this when the Emperor had greatly afflicted by battaile the Popes Ecclesiasticall consorts such as conspired with the Pope against him and that he had wasted destroyed Beneuentum the mount Casenum Sora for that they toke part with the Pope against him Frederick when he had manned the City Aquila marched forth with a great hoste both of horsemen and footemen to Picenum that he might vanquish his enemyes in Italie And by the way he besieged the strong towne of warre named Asculinum which was also conuerted to the popes faction and rebellion He there hauing vnderstanding what the Popes assistents had done with the Princes electours and other princes of Germanie especially with Wenseslaus king of Bohemia and Otho Palatinus wryteth his letters vnto them In the which first he sheweth how that those contumelies and spitefull wordes which the Pope blustered out against him are light vpon himselfe And how the bishops of Rome haue taken to them of late such hart of grace and are become so loftie that not only they seeke to bring Emperours Kings and Princes vnder their obedience but also seeke howe to be honoured as gods And say that they cannot erre neither yet be subiect or bounde to any religion and that it is lawful for them to do al things what they list neither that any accoumpt is to be sought or demanded of their doings or els to be made of them to any so impudent are they in these their affirmations And further as Princes they commaund and that vnder paine of cursing that men beleue euery thing they say howe great a lie soeuer it be In so much that by this couetousnes of his all things goe backwarde and the whole state of the common weale is subuerted neither can there any enemie be founde more hurtfull or perillous to the Churche of God then he Hee wrote vnto them furthermore that he to whom the greatest charge and dignitie was in the whole common weale appoynted and committed seeing and perceauing to hys great perill their good harts willes practises towardes him would with all the power and hability that God had geuen him do his indeuour that he which in the likenesse of the shepheard of the flocke the seruaunt of Christ and chiefe prelate in the Churche sheweth himselfe so very a wolfe persecutour and tyrant may be remoued from that place and that a true carefull shepheard of Gods flocke may be appoynted in the Church Wherefore he exhorteth them that if they desire the safetie and preseruation of the whole state of the cōmon weale and Empire that they be vnto him no hinderers but furtherers of his purpose and proceedings least otherwise they also should happē to fall into
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