voice of another This Church makes not lawes without the word of God therefore unto traditions of men which have the tittle of the Church we are not tied if they agree not with God's word Only Christ hath satisfied for the sins of the world therefore if any say there is another way of salvation or of expiating sin he denieth Christ It can not be proved by testimony of Christ that the body and blood of Christ are received really and bodily The rite of the Masse where Christ is represented offered unto the Father for the living dead is contrary unto the Scripture and contumelious unto the sacrifice that Christ hath offered for us We may pray unto Christ only as the Mediatour and Advocate of mankind with the Father It is not found in Scripture that there is any place where souls are purged after this life therefore prayers and all these ceremonies and yearly exequies that are bestowed on the dead and the waxecandls and torches and such other things do help nothing It is contrary unto Senpture to set up images or statues for use of worship therefore if any such be in a Church they should be removed Marriage is not forbidden unto any sort of men but for eschuing fornication it is commanded and permitted by the holy Scriptures unto every one and unclean and filthy single life becomes the order of priests least of any men When these Letters were divulged the people of Lucern Vran Suik Unterwald Tugy Glarea Friburgh Soloturn write unto Bern exhorting them to cease from that purpose and to remember their league as for them they will send none thither nor suffer any to come I. bidem XXV Nevertheless the day is keeped at Bern. None of the bb came nor sent Deputies came from Basile Schafuse Zurick Abbecella Sangall Mulhâ—se and Rhaetia their nighbours as also from Strawsburgh Ulma Ausburgh Lindaw Constance and Isna Among these were Zwinglius Oecolampade Bucer Capito Blaurer c. Among the Opponents the chiese was Conrad Treger an Augustinian he would not bring his arguments from the Scripture and Presidents of the Dispute would not permitt any other authority because it was so ordered by the publication wherefore Treger went away On the 26 day of January Progresse of Reformation An. 1528. year 1528. the Dispute was ended and then altars images and masses were forbidden in Berne the day and year of Reformation was Marked with golden letters in a publick place for memoriall unto posterity The like Reformation was at Basile Erasmus writes of it in Epist ad Andr. Cruci Episc Plocens dated Friburgh An. 1529. thus No violence was used against any mans person or goods only they sought a Burgher-Master as a chief enemy of Reformation and he escaped in a boat they break down all images in the churches c. Erasmus was present and as he writes he did admire that whereas it had been reported how S. Francis had smote a man with madness for scorning his five wounds and other divâ—or Saints had revenged some reproaching words yet none of them all did at that time revenge the contempt of their images Pe. Soave saith They of Geneve and Constance and other nighbours followed the example of Berne as also Strawsburgh after a publick disputation makes an ordinance to forsake the Masse or at least to leave it untill the maintainers of it will prove that it can stand with the worship of God and this they did saith he albeit the Senate of the Empire at Spira had by their Messenger forbidden them as not belonging unto them nor unto the States of the Empire to make any innovation in Religion but only unto a General or National Councell Yea and Italy saith he when for the space of two years there had been no Court in Rome and all these calamities under which they were lying were thought to be the execution of Gods judgement for rhe abuses of that government did gladly hearken unto a Reformation and in their private houses namely at Fuenza within the Popes territory they did preach against the Romane Church and the number of these whom others did call Lutherans but they called themselves Evangelici did increase dayly XXVI In March An. 1529. was a Diet at Spira the bb and their party 1529. thought to have severed the Elector of Saxony from the Cities in contemplation of the variance in the question of the Sacrament but on the other side they did perceive the craft of their enemies and disappointed them Then Ferdinand excludes the Deputes of Strawsburgh from sitting in the Diet they protest that if they be displaced which is contrary to the law and custom they will beare no part of the common charges So they were restored ro their place After much debating in cause of religion at last it was decreed thus They who have observed the Emperours decree let them observe it untill the Generall Councel these who have departed and can not change again for feare of Sedition let them continue and change no more untill the Councel their doctrine which teach otherwise of the Lords Supper than the Church doth shall not be received nor shall the Masse be abolished nor in such places where this new doctrin is received shall any man be hindered to go unto the Masse if he please Ministers shall preach according to the interpretation received by the Church referring all disputable questions unto the Councell Let all States keep common peace neither any take the defense of another's subjects all under pain of forfeiture This Decree was opposed by John Duke of Saxony George Marques of Brandeburgh Ernest and Francis DD. of Luneburgh the Landgrave and Count of Anhalt Aprile 19. they protest that they are not obliged to obey this Decree because it is contrary unto a former at Spire where with consent of all parties every man had religion permitted freely untill a generall Councell and as that was enacted with common consent of all so it can not be violate without the consent of all and whereas there hath been dissension for religion it was declared in the Diet at Norinbergh who have heen the causers thereof both by confession of the Bishop of Rome and by the grievances of the Princes and States of the Empire and no redresse is as yet made of these grievances ...... and there fore they will answer for this their protest both openly before all men and unto the Emperour himself and in the mean time till a General or National Councel be called they will do nothing that shall deserve just reproof Unto this Protestation some Cities did subscribe namely Strawsburgh Norimbergh Ulme Constance Ruteling The beginning of the wood Protestants Winssem Mening Lindave Campedon Hailbrun Isna Wisseburg Norling and Sangall This was the originall of that title Protestants which afterwards became so famous The Emperour was then in Italy and was not content with this Protestation as neither with the meeting of the Protestants at
so set in Paradise that by his free will only he could have continued in holiness according to the Pelagian errour In the second part they took it ill that although it be said The Elect are saved by the grace of God and life eternal is prepared for those Elect yet it is said that God hath chosen those Elect according to his foreknowledge without mention of grace as if it were grace that the Elect attain life and grace that life is prepared for them and it were not grace but foreknowledge that they are chosen which is manifestly contrary to the Catholick faith because God in chusing them whom he hath predestinate foreknew not their merits so as that there fore he hath chosen them or because he fore-saw that of themselves they would be good but the very election that of the mass of perdition they were made the vessels of mercy without any good merit it was only grace by which they were severed from the children of perdition for the Apostle diligently commends unto us this election not of merits but of grace whereby not the good works of any were foreknown but only divine mercy was prepared Rom. 9 For the children being yet not born nor having done any good or evil that the purpose of God according to the election might stand not of works but of him who calleth and 2 Tim. 1. according to his own purpose and grace which was given unto us in Christ ... In the third part they do note that the truth is denied and also confirmed by the testimony even of them who deny it while they say that God in his just judgement hath forsaken others that is the reprobates in the mass of perdition and that he did not predestinate but only foreknew that they would perish for how foreknew he only and did not predestinate that which by their own confession he did decree in just judgement Why dare man accept in part and deny in part the true and perfect predestination of the just judgement of God whereby he in his eternal counsel did fore-ordain the righteous unto life and the unrighteous unto punishment How hath he foreknown only and not also fore-ordained what by their confession he hath discerned in just judgement As if the Almighty God hath both fore-known and fore-ordained what in his just judgment he was to do unto the elect but did foresee and not fore-ordain what he was to do in the same just judgment concerning the reprobate seeing on both sides is the same judgement and the same righteousness whereby reward is given unto the righteous and punishment unto the unrighteous for if this predestination were violent or unjust or prejudicial unto any it should no way be beleeved of him in whom is no iniquity And seeing most manifestly it is not violent because it compelleth no man to be evil nor unjust because it punisheth them only which through their own fault continue in evil nor prejudicial because it pre-judgeth not any as if through his sentence and not their own merit they do perish what is blamed where only equity and righteousness is found Truly that doth Divine predestination towards men which Divine prescience also doth he foreknew that they would be evil but he did not by his fore-knowledge compel them to be evil he did predestinate them to be punished who did continue in evil nor yet did he compel them by that predestination that they were or did continue evil And this is his equity that who willingly continue in evil should be unwillingly punished ........ These things have we said to the end that if any thing be spoken unadvisedly upon occasion of obscure doctrine or a perplexed question it should not be maintained contentiously or by synodical authority but rather it may be as soon amended by acknowledging Divine truth Of Can. II. they complain that it is defined confusedly obscurely and too briefly and they oppose six Aphorisms out of an Epistle of Can. II. Pope Celestine unto the Bishops of France and two out of the Councel at Arausican which are First In the transgression of Adam all men have lost natural power and innocency and no man can by his free-will arise out of the depth of that ruine unless the grace of our mercifull God lift us up 2. No man useth well his free-will but by Christ 3. All the indeavours all the works and merits of the Saints should be referred unto the praise and glory of God because no man can please him otherwise but in so far as he hath given 4. God worketh so in the hearts of men and in free-will that every holy thought godly purpose and each motion of good will is from God because by him we can do any good and without him we can do nothing 5. We profess that God is the authour of all purposes and of all vertues whereby from the beginning of faith we go unto God and we doubt not but all the merits of man are prevened by his grace by whom it is that we begin to will or to do any good by which help and mercy of God free-will is not taken away but made free that of darkned it becomes light of wicked upright of fainting heal and of unwise provident for so great is the goodness of God toward all men that he would have those things to be our merits which are his gifts and he will give everlasting reward according to those things which he hath given 6. We confess that the grace and help of God is given even to every act and it is given not according to our merits that it may be meer grace that is given freely through his mercy who saith I will shew mercy on whom I will shew mercy 7. We confess free-will although it hath need of Divine help 8. The liberty of will being weakned in the first man cannot be repaired but by grace 9. The liberty of will then is free when it serveth not sin for it was given such from God unto the first man which being lost cannot be restored but by him who could give it and therefore Truth saith If the Son make you free you shall be free indeed The censure followeth if it be said We have lost the freedom of will in the first man as if after the transgression of the first man no free-will remain in men it is not agreeable unto truth because if there be no free-will of mankind how shall God judge the World But if it be therefore said because through the merit of his transgression we have lost the vertue of free-will as it was made in the first man take heed lest that which follows concerning the lost liberty of that will which we have received by Christ our Lord be so said as if since we are regenerate by Christ we have received such a condition and vertue of free-will that henceforth we may be such in this present life as that man was before sin that as he was living without
This Act is to be expounded by another following in the Councel at Cabilon And the Fathers protest that if it seem they have passed bounds in admonishing his clemency the Act be amended Ca. 8. We will that Bishops have power to provide rule govern and dispense Spiritual and Ecclesiastical things according to the authority of Canons and that Laicks be obedient unto Bishops in their ministry to rule the Churches of God to defend widows and fatherless And that Bishops should consent unto Counts and Judges to do justice and that just Laws be not corrupted by lies false witness false oaths or rewards Ca. 10. We decree that there be a distinction between them which are said to have left the World and them who yet follow it It is therefore provided by a Law of the Fathers that who are separated from the secular life should abstain from worldly pleasures as that they be not present at games nor unhonest and filthy bankets Jerom ad Nepotian saith We should love the houses of all Christians as our own but so that they may know us rather for comforters in their griefs then feasters in their joviality let them not be Usurers nor seekers of filthy gain nor exerce any fraud let them fly the love of money as the mother of many evils let them leave secular offices and affairs let them not ascend the steps of honour ambitiously let them not take gifts for the benefits of Divine medicine beware of guile and oaths fly envy hatred and back-biting nor walk with wandring eys with unstable and wanton tongues or proud carriage but let them shew forth the shamefacedness of their minds in simple habit and conversation let them altogether abhor the filthiness of words as well as of deeds eschue the frequent visitations of widows and virgins and no way haunt the houses of women let them indeavour alwaies to keep the chastity of an undefiled body giving due obedience unto their Superiours Lastly let them be diligent in teaching and reading in Hymns and Psalms continually They who give themselves to be servants in God's worship should be such that all that while they study to knowledge they may administer doctrine unto the people Ca. 11. Abbots and Monks are ordained to conform their lives unto the rule of Benedict even as they have promised Ca. 12. Monks are forbidden to go out of their Monasteries unless upon necessity and with leave of their Abbot Ca. 16. To leave the world is to resist the pleasures of the world as Paul saith Who use the World as if they used it not Ca. 17. We who have left the World should wholly observe this that we have spiritual armour and forsake secular armour nor may we stay the Laity from bearing weapons because it is an old custom Ca. 24. We ordain that fasting be kept four times a year by all men that is the first week of March and all should come unto the Church on the fourth sixth and Sabboth daies the second week of June on the same daies and let all fast untill the ninth hour or third hour after noon likewise the third week of September and the whole week before Christ's nativity Ca. 35. If any shall proudly contemn the Fasts and will not keep them with other Christians it is ordained in the Gangrene Councel that he shall be accursed untill he profess amendment Ca. 38. We command that Tithes be alwaies payed which God hath commanded to be given unto him lest if any one hold from God his due God take away his necessaries from him for his sin Ca. 44. Let the people be alwaies admonished to make their Oblations in the Church for this is a soverain remedy for their own souls and the souls of theirs Ca. 45. Let Priests admonish the people alwaies to learn their Creed which is the sum of faith and the Lord's prayer and we will that they be condignly censured which contemn to learn these two and therefore they should send their children unto a School or Monastery or to a Priest that they may learn the Catholick faith and the Lord's prayer that they may be able to teach others at home and who cannot otherwise let him learn them in his own language 2. In the Councel at Worms is first a Confession of faith which is a plain and sound exposition of the Creed of the Apostles and no mention in it of Christ's descending into Hell Ca. 1. None should presume to make chrism but the Bishop Ca. 4. Let no Church be consecrated untill the Bishop receive the gift of the Church confirmed by Charter and sufficient means for him who shall serve in it Ca. 8. Of the Revenues of the Church and Offerings of the Beleevers let four portions be made one for the Bishop another to the Clarks for their service a third for the poor and strangers and the fourth to be kept for the Fabrick of the Church Ca. 10. All Clarks are forbidden to lie with their wives upon pain of deposition Ca. 17. Let no Bishop Priest nor Deacon have Dogs for hunting nor Hawks Ca. 25. Let Pennance be injoined unto Penitents at the pleasure of the Priests according to the difference of faults and quality of time persons places age sighs and affection of offenders Ca. 32. All Christians are forbidden to marry any of their kindred so far as can be known Ca. 35. Women who cause themselves to make abortion should without all doubt be punished as murtherers but who in their sleep do smother their babes we should judge more easily of them because they have fallen into this mischance unwillingly Ca. 41. Who continue in malice and envy after they are admonished by the Priest should be excommunicated Ca. 51. Unto each Church a manse should be given free from all service and the Priests should give no service but Ecclesiastical for Tithes for the peoples oblations alterages Church-yards but if they have any other thing let them pay dues unto their Superiours Ca. 51. When means may be had at the sight of the Bishop let every Church have their own Presbyter Ca. 52. If a Church be new built in a Village let the Tithes of that Village be payed unto that Church Ca. 61. When witnesses cannot be had to testifie of the certainty that an Infant was baptized nor themselves can shew that they were baptized without all scruple they may be baptized Our neighbours the Mores advise us to do so because they redeem many such from the Barbarians 3. In the first words of the Councel at Rhemes An. 815 it is said expressly This is assembled by the Emperour after the manner of ancient Emperours Here the Epistles and Gospels were read for information of Deacons Ca. 6. The Missals were examined for information of Priests Ca. 9. The rules of Benedict were read for reformation of Monks Ca. 10. Liber Pastorales of Gregory was read for reformation of Pastours Ca. 11. Divers Sentences of several Fathers were read that both Prelates
more licence maketh us all the worse he who is the servant of servants will be Lord of Lords as if he were a God he despiseth the holy assemblies and counsels of his Brethren yea of his Lords he feareth that he be called to account for what he doth dayly against laws and good order he speaketh great things as if he were God he hath new purposes in his head to set up an Empire unto himself that wicked man whom they usually now call Antichrist in whose forehead is written the name of blasphemy I am God I cannot err changeth laws establisheth his own spoileth defraudeth killeth and sitteth in the Temple of God domineering far and wide As in the days of the ancient Sibylla Hydaspes that most ancient King hath under the name of a prophecying childe told the prosperity and named the Romans long before Troy was and Prophets have foretold in dark words that every one cannot understand The majesty of the Roman people by whom the world was governed is now away and the power hath returned into Asia the East shall rule again and the West shall be a servant Kingdoms are multiplied the highest power is I will not say torn but dissolved and broken into many the Emperor is but a title and onely a shadow now there be ten Kings together who have taken their part of the ancient Roman Empire not to rule it but to destroy it Those ten horns which St. Augustine could not understand the Turks Greeks Egyptians Africans Spaniards French English Germans Italians and Sicilians do possess the Roman Provinces and a little horn is grown up among them which hath eyes and a mouth speaking great things especially it compelleth three of these Kingdoms to wit of Sicily Italy and Germany to serve it What is more clear then this prophesie c. 12. Petrus de Vineis Chancellor of the Emperor Frederick the II. wrote Petrus de Vineis against the maners of the Pope's Court. six books of Epistles which were printed in the year 1566. some of them are inserted in Catalog test verit lib. 16. He wrote many in name of the Emperor unto several Princes The second Epistle of the first book he directed unto the Kings and Princes generally exhorting them that they obey not the Pope and his Cardinals who feed upon the alms of the poor and oppress the children of the Church The following ages saith he may be wise when they know what hath been before them and as the wax receiveth impression from the signature so mortal men are framed by example O that I had tasted of such happiness that Christian Princes had left unto us such timely warning as we from the experience of our wounded Majesty do leave unto you the Clergy who are made fat by the alms of the poor do oppress the children when they are ordained Apostolical Fathers though they be the children of our subjects yet forgetting their fatherly duty will not vouchsafe to reverence Emperor nor King What is spoken in borrowed words is clear by the presumption of Pope Innocent the IV. for in a general Councel as he calleth it he durst pronounce a sentence of deposition which he cannot maintain without a strange prejudice of all Kings albeit I was neither summoned nor convicted of any fraud or offence What cause have ye all and every King of every Countrey to fear from the wrath of such a Prince of Priests It is not enough that he attempteth to dethrown us albeit we by the power of God were crowned after the election of the Princes and approbation of the whole Church and people living in the Religion of Christian faith and albeit in respect of the Imperial Diadem no rigor can be exercised against us even though lawful causes were proved against us but the abuse of that Priestly power would so overthrow us that we should be neither first nor last And this indeed ye do when ye obey them who counterfeit holiness and their ambition hopeth to swallow you all O that your simple credulity would beware as Christ hath warned of that leaven of the Scribes and Pharisees how many filthinesses of that Court might ye abhor which shame and dishonesty will not suffer me to name truly the wealthy revenues wherewith they are enriched to the impoverishing of many Kingdoms have made them mad among us Christians are become beggers that the Patarens may be fed among them ye bring down your own houses that ye may build up your adversaries houses there It hath been our care that those things should be written for you albeit not declaring sufficiently what I wish but other things I will acquaint you with in a more private way to wit to what uses your prodigality may employ the riches of the poor What can be done in chusing an Emperor unless peace which we intend by able mediators to establish be at least superficially restored betwixt us and the Church what may we intend concerning the common and particular affairs of all Kings c. In Epist 3. he faith It is no where found that by any Law of God or man the high Priest of Rome may at his pleasure transfer the Empire or judge Kings or Princes by depriving them of their temporal Kingdoms for albeit according to the Law of men or of custom our consecration belongeth unto him yet he hath no more power to deprive us then the Prelates of any other Nation who after their custom do consecrate and anoint their Kings In Epist 13. unto the King of France It is notorious and the world cannot hide it how that Apostolical Father hath impugned our innocency with both the swords for while at his command we were passing over sea he our adversary and enemy invaded the Kingdom of Sicily and hath spoiled it many ways then after our returning into the Kingdom by the manifold intercession of the Alman Princes a peace was made with the Church and though I did my service yet that Apostolical man laid his hands more heavily upon us and proprio motu without any cause on my part he hath devised whatever could be devised to our ruine and by proclaiming the sentence of excommunication against us and by his Missives and Nuntios he publisheth unto all men the titles of defaming us Lastly To supplant us he aspiring as it were to build the tower of Babylon against the fort of David hath called all the Prelates he could unto a particular Councel so aiming to set the East before the North but the wondrous providence of God by whom we live and reign beholding the purpose of so great iniquity and turning his thoughts into nothing hath brought the Cardinals and Prelates both of France and some other Nations into our hands whom many others being drowned in the sea we keep fast as our enemies Let not your Highness marvel si Augustus tenet in Augusto that Caesar keepeth in prison the Prelates of France who would have imprisoned Caesar In Epist
Law of God unto the Gospel and to Councels that have been approved by the inspiration of the holy Ghost and unto good human Laws whatsoever is found to have been attempted by men in government of the world contrary unto these let it be amended and reformed and therefore away with all abuses customs dispensations priviledges and exemptions that are contrary unto them 2. Let the Popes conform themselves their works and words unto divine and human Laws and give unto their inferiors an example of things that should be done or if they will shift from those Laws and domineer rather then provide for their Subjects their honor is puft up with pride and what was ordained for concord is turned to dammage 3. It cannot be denied but the Roman Church in many things hath strayed from the primitive institution and from the minde of the holy Fathers Councels and Decrees even so far that the first institution is forgotten but they should prefer the truth of the holy Scriptures unto all custom how ancient soever it may seem to be 4. The Pope should not suffer causes to be lightly brought from other Provinces unto his Court now all order is confounded the Pope giveth Benefices before they be vacant and the proverb is to be feared as too true He who coveteth all loseth all Here he inveigheth at the promotion of strangers who are blinde leaders of the blinde when they know not the language of their flock And against Simony which reigneth said he in the Court as if it were no sin Against the plurality of Benefices and pensions wherewith Bishopricks are burthened to pay unto Cardinals Benefices are bestowed on the Pope's Nephews and Friends St. Gregory would not be called universal Bishop nor suffer that name to be given unto any other and the ancient Popes were wont to prefer the names of other Bishops unto their own this he sheweth by instances and concludeth the point thus Every cause should be decided in its Province 6. It seemeth profitable that in the Councel marriage be granted unto Priests 7. Monks should be compelled to work with their hands as anciently ...... they should not be permitted to meddle with the office of Priests ...... and far less should Friers be permitted to go a begging 8. It is necessary to repress the abuse of images the selling of indulgences and pennances and the impertinent discourses of Monks in their Sermons for they leave the Scriptures and preach the inventions of men He often repeateth There is no hope of reforming the Church unless Rome begin with her good example and here in the ninth place he reckoneth their corruptions for the universality of the Church is offended and infected with the example of the Roman Church and the leaders of the people as Isaiah saith cause the name of God to be blaspemed and as Augustine saith nothing is more hurtful unto the Church then the Clarks who are worse then Laicks He sheweth the rapines of the Legates and other servants of the Court the exactions for indulgences for priviledges and dispensations from whence floweth the neglect or contempt of Religion and all these are through the luxury and pride of Popes and Prelates whose pride is greater then of all Kings and Princes Here he taxeth the negligence and ignorance of the most part of them and seemeth to despair of them in these words Alas that saying of Isaiah seemeth now to be too true of the Church It shall be an habitation for dragons and a Court for ostriches ..... O that it were not true of our Clergy which he saith This people draw near unto me with their mouth but their heart is far from me He hath many such passages in the three parts of that Treatise but no fruit followed so wholesome admonitions Mornay in Myster 3. Arnold de Villanova a French man or Catalanus as some say wrote Tbe doubts and fears of a King many books In Colloquâ—o Frider. Arnol. he hath a remarkable History Frederick King of Sicily a religious Prince said unto him He had a purpose to do some remarkable service to the honor of our Savior but two impediments were in his way fear and doubt he feared to be dispised as a fantastical fool by the world both of Clarks and Laicks who are all careful of earthly things but none of them savor of heaven and he doubted whether the Gospel be mans invention or brought from heaven three things did move him to doubt so 1. He certainly knew by hearing and seeing that Bishops and Clarks make a shew of Religion through custom but they had no devotion they are earnest in vain-glory and lusts but they feed no souls unto salvation 2. Monks and Regulars professing Apostolical simplicity and poverty do astonish men with their lewdness they are so estranged from the way of God that in comparison of them not only the Secular Clarks but even the Laicks are justified their wickedness is so vile that no Estate can endure them they profess humility poverty and perfection of vertues but no measure of vertue may be found in them for humility they are presumptuously proud creeping into Kings Courts Councels and Commissions they intrude themselves into secular affairs and if they be refused or rebuked they become furious with viperous bitings they attend feasts and endeavor by any means to enrich themselves they are false ungrateful deceitful and affected liars in hatred pertinacious in preaching pestiferous disobedient to superiors and do openly avow uncleanness The third cause of his doubt was Whereas in former times the Bishops of the Apostolical See sent their Legates unto the Nations to know of their increase or decrease in Religion now no such thing is heard of but their business is for worldly things Arnold are answered answered His purpose is pious and he should not leave it off his fear is a suggestion of Satan hating the glory of God and the salvation of souls and he should vanquish such fear by consideration of God's love and the example of Christ suffering the revilings of men ..... As for his doubts he might be sure that the Scriptures are the Word of God Jesus Christ is the promised Saviour and the same God who created the world which is clear not only by the Articles of faith but even by irresistable demonstration His reasons are such as should rather confirm his faith for the first two are null because Christ who is the foundation of the Church hath foretold the defection and corruption of preachers both by voice and Canonical Scriptures and by revelation unto persons of both sexes which the Popes with great devotion keep among the Archives of the Apostolical See and I have seen and handled them in the holy City And against the third motive it may suffice what God had done in his time and what he is about to do shortly to wit he had warned the See of Apostacy under Boniface the VIII and under Benedict for a certain
Pope Gregory the XII did direct a Bull to Oxford against the Wiclevists and there he saith They did follow the doctrine of Marsilius of Padua and John of Ganduin There he mentioneth a Provincial Councel held at Oxford and sharp inquiry decreed by the above named Thomas against all even the heads of Colledges and Halls and others suspected of Lollardy They might very well suppose saith he that the Students of that place were also entertainers of the aforesaid doctrine since about that very time in the Margine is Anno 1406. October the 5. a testimonial was given in the Congregation-House under seal in savor of John Wickliff where these words are God forbid that our Prelates should have condemned a man of such honesty for an Heretick c. By this testimonial it appeareth that the fire could not consume the truth In time of the same King Henry many propositions were published upon occasion of the schism between the Antipopes arguing that the Pope should be subject unto Laws Censures and Councels And the King wrote unto Pope Gregory the XII An. 1409. thus Most blessed Father if the most discreet providence of the Apostolick See would call to minde with what perils the universal world hath been damnified hitherto under pretence of this present schism and especially what slaughter of Christian people to the number of 200000. as some say hath been thorow the world and lately 30000. were slain for the Bishoprick of Leodium by two Antibishops set up against one another by two Popes certainly you would lament in spirit and be grieved for the same so that with good conscience you would relinquish the honour of the Apostolick See rather then suffer so horrible blood-shed hereafter to insue following the example of the true Mother who pleading before Solomon for the right of her Childe would rather part from the Childe then the Childe should be parted with a sword c. 2. In the year 1407. James Resby was burnt at Glascow for saying The Pope is not the Vicar of Christ and A man of wicked life should not be acknowledged for Pope About the year 1411. was the beginning of the University of St. Andrew's not so much for publick or private addoting of revenues as by voluntary profession of learned men In the year 1416. the Abbot of Pontiniak was sent Legate from the Councel of Constance into Scotland and Pope Benedict sent Henry Hardin an English Franciscan to perswade Robert Governor of Scotland in time of the captivity of King James the I. he was taken by the English when he was sailing into France unto their adherence The Governor consented unto Benedict but all the Clergy received Pope Martin and followed the authority of the Councel Buchan 3. In the year 1412. the Commons of England presented a Bill petitioning King Henry to take the temporal lands from the spiritual men so were the Monks named because the temporalities were disorderly wasted by them and might suffice to entertain unto the King 15. Earls 1500. Knights 6200. Esquires 100. Alms Houses for the Poor and 20000. l. to the King's Exchequer so that every Earl shall have 3000. Marks yearly every Knight have 100. M. and four plow-lands every Esquire have 40. M. and two plow-lands and each Alms-House 100. M. with the oversight of two secular men unto each House all English money Unto this Bill no answer was made Tho. Cooper In the year 1414. Thomas Arundel Bishop of Canterbury put to death and martyrdom in January these persons Sir Robert Actoun Mr. John Brown John Beverley with 36. more and in March following he was so plagued in his tongue that some days before his death he could neither eat nor drink nor speak many said It was justly done unto him because he had tied the truth that it should not be preached M. Fox ex Tho. Gascoin Unto him succeeded Henry Chicesley who sate 25. years and was no less an adversary against the followers of truth As the Preachers were increased the stricter inquisition was made some were burnt some fled and some abjured Among those that were burnt was John Claydon a Currier in London and Richard Turning both in one fire at Smithfield An. 1415. and 36. at Thickethfield Here Sir John Oldcastle Lord Cobham deserveth peculiar remembrance for his godliness and warlike courage about the year 1413. he was called The Protector of the Lollords When he was committed unto the Tower he gave in writing unto the Arch-Bishop a confession of his faith the Arch-Bishop read it and said It contained many good and Catholick points but he must satisfie them in other heads as concerning Transubstantiation the Sacrament of Pennance the worship of Images the power of the Keys the power of the Pope and Roman Hierarchy Sir John was so far from giving satisfaction in these heads that he said plainly The Pope is the Antichrist the Arch-Bishop and other Prelates are the members of the Antichrist and the Friers are his tail and the usual determination of these other points is contrary unto Scripture and was devised since poison was infused into the Church and not before For these answers the Arch-Bishop condemned him of heresie and ordained him to be punished But the King loved him and caused the execution to be delayed In the mean time Sir John escaped out of the Tower and then a great multitude joyned with him trusting to be free of danger but many both Priests and others were condemned to the fire and would not recant P. Morn in Myster ex Walsing and he shews ex Io. Copgra lib. 2. de Nobilib Henr. that Sir John Oldcastle said in a Parliament England will never be in peace until the authority of the Pope be sent over the Sea He was a learned and eloquent man and published sundry Treatises against invocation of Saints auricular confession the single life of Priests and other errors then waxing Wherefore he was apprehended and brought again to London he was first hanged as if he had been a Traitor and then burnt as an Heretick An. 1417. Io. Fox hath his story at great length in Act. Mon. If we will believe Walsingham at that time were in England 100000. persons professing the same doctrine King Henry the V. writ to Pope Martin An. 1422. there were so many infected with the Heresies of Wickliff that without the force of an Army they could not be suppressed Neither yet left he off to make strict Acts against them under the name of Lollards that they should be punished as Felons and Traitors and so were they pursued Nevertheless many endured the heat of the fire for worshipping God alone for denying the Pope's usurped power for maintaining the lawfulness of communicating in both elements c. Among these are numbred Laurence Redman Master of Arts John Aschwarby Vicar of St. Maries in Oxford William James who is called an excellently well learned young man Thomas Brightwel William Haulam a Civilian Ralph Greenhurst c. Among
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
God The faithfull Congregation in Christ Jesus in Scotland They wrote also to Monsieur Dosell entreating him to mitigate the Queen's wrath and the rage of the Prelats or els that flam which then began to burn might kindle so that when some men would it could not be slackned and they add that he declared himself no faithfull servant unto his Master the King of France if for the pleasure of priests he did persecute the subiects Likewise they wrot unto Captain Le Bourse and to all French souldiers in generall that their earand was not to fight against naturall Scots men nor had they such command from their Master and besought them that they would not provoke such whom they had found favourable in their great extremities The priests did suppress these Letters so far as they could and yet they were delivered unto the chief persons and came to the knowledge of many moe But the wrarh of the Queen was not appeased and the Priests push her forward against Perth where were but a few gentle men for the time they hearing of the intended extremity did writte unto all their brethren to come unto their aid Many were so readie that the work of God was evidently seen And because they would omit no dâ—ligence to declare their innocency unto all men they sent a Letter unto such of the Nobility who at that time were their adversaries in this manner A letter to the Nobility adversaries To the Nobility of Scotland The Congregation of Christ Jesus within the same desire the Spirit of righteous judgement Because wee are not ignorant that yee the Nobility of this realm who now persecute us employing your whol studie and force to maintain the kingdom of Satan of superstition and idolatry are yet divided in opinion Wee the Congregation of Christ Jesus by you uniustly persecuted have thought good in one Letter to writ unto you severally Yee are divided wee say in opinion for some of you think that wee who have taken this enterprise to remove idolatry and the monuments of the same to erect the true preaching of Christ Iesus in the bounds committed to our charge are hereticks seditious men and troublers of the commonwealth and therefore no punishment is sufficient for us and so blinded are yee with this rage and under pretence to serve the Authority yee proclame warr and desttuction without all order of Law against us Vnto you wee say that neither your blind Zeal nor the colour of Authority shall excuse you in Gods presence who commandeth none to suffer death till he bee openly convinced in judgement to have offended against God and his written Law which no mortall is able to prove against us for whatsoever wee have done the same have wee done at Gods commandement who plainly commands to destroy and abolish idolatry and all moniments of the same Our earnest and â—â—ng request hath been and is That in open Assembly it may be disputed in presence of indifferent Auditors Whether these abominations named by the pestilent Papists Religion which they by fire and sword defend be the true Religion of Jesus Christ or not When tâ—is humble request is denied unto us our lifes are sought in most cruell manner And the Nobility whose dâ—ty is to defend innocents and to bridle the fury and rage oâ— wicked men were it of Princes or Emperours do notwithstanding follow their appetites and arm yourselves against us your brethren and naturall country men yea against us that be innocent and just as concerning all such crimes as belayd unto our charges If yee think that wee be criminall because wee dissent from your opinion consider wee beseech you that the Prophets under the Law the Apostles of Christ Jesus after his ascension his primitive Church and holy Martyrs did disagree from all the world in their daies and will yee deny but their action was just and all who persecuted them were murderers before God May not the lyke be true this day What assurance have yee this day of your Religion which the world that day had not of theirs yee have a mâ—â—titude that agree with you and so had they yee have antiquity of time and that they lacked not nor have yee so much as they had yee have councells laws and men of reputation that have established all things as yee suppose but none of all these can make any Religion acceptable untâ— God which only dependeth upon his own will reveeled to men in his most sacred word Is it not then a wonder that yee sleep in so deadly a security in the matter of your own salvation considering that God gives unto you so manifest tokens that yee and your leaders are both decliâ—ed from God For if the tree shall be judged by the frute as Christ affirmes it must bee then of necessity it is That your Prelates and the wholl rabble of their clergy be evill trees for if adultery pride ambition drunkenness covetousness incest unthankfulness oppression murder idolatry and blasphemy be evill fruits there can none of that generation which claim to themselves the tittle of Churchmen be judged to be good trees for all these pestilent and wicked fruits do they bring forth in greatest abudance And if they be evill trees as yee yourselves must be compelled to confesse they are advise prudently with what consciences yee can maintain them to occupie the room and place in the Lords vineyaird Do yee not consider that in so doing yee labour to maintain the servants of sin in their filthy corruption and so yee strive that the devill may reigne and still abuse this realm by all iniquity and tyranny and that Christ Iesus and his blessed gospell be suppressed and extinguished The name and cloke of authority which yee pretend will nothing excuse you in Gods presence but rather shall yee bear double condemnation for that yee burden God as if his good ordinances were the cause of your iniquity All authority which God hath established is good and perfect and is to be obâ—jed of all men yea under pain of damnation Bâ—t do yee not understand that there is a great difference betwixt the Authority which Distinguish between authority and the person is of Gods ordinance and the persons of these who are placed in authority The authority and Gods Ordinancss can never do wrong for it commands that vice and wicked men be punished and vertue with vertuous and just men be maintained but the corrupt person placed in this authority may offend and most commonly doth contrary to this Authority And is then the corruption of man to be followed because it is clothed with the name of Authority Or shall those which obey the wicked commandement of these that are placed in Authority be excusable before God Not so not so but the plagues and vengeance of God taken upon Kings their servants and subiects do witnes unto us the plain contrary Pharao was a King and had his authority of God who commanded
no less respect Here was mentioned the example of Luther who having to do with the German Friers and Doctors of Rome did submit himself unto the Pope and when Leo took the words as real and did against the mans mind Luther was more invective against the Pope then he was before against the pardon-mongers Neither could the Legats and the Italian Prelats accord with the Imperialist and Spanish Bishops in the articles of Reformation the one party striving to recover their antient liberty and to crub the Roman Cardinals and the other being zealous of the prerogatives of the Court The Pope is advertised of all these and by advice of Deubts at Rome the Super-Synod framed the articles of doctrine and judged it hard to deny all the articles of reformation or to grant them all at last he directed the Legats to yeeld in some and to cause so many as they could to be delayd unto the next Session In the mean while he consulteth what may ensue upon such difficulties both from the Prelats and Divines he feareth worse a coming he knew the Emperour had temporized with him and now when he prevailes in Germany he will by all meanes use the Councel for subduing Italy and Rome The nearest remedy thinks the Pope is to secure himself against the Synod But how to dissolve it is not seasonable so many things being as yet not spoken of To suspend it will require some weighty cause and were to little purpose for they would immediatly remove that cause To transfer it into another place where himself had absolute power seemes fittest He could not judge Rome a fit place because the Germans would talk of it Bolonia seemes fittest because it is nigh the Alpes and in a fertile soil Then for the manner he will not be named in it but let the Legats do it by authority of their former Bull of the date Febr. 22. 1545 in so doing the blame might be imputed unto them and yet he uphold them or if by any emergent occasion he shall change his mind he may do it without dishonour This he directeth a cousin of Car. De Monte unto the Legats with Letters of credit At the first the Legats were amazed not knowing what shew to pretend but then they talk of the intemperatnes of the aire as appeares said they by the infirmity of some Prelats and the â—estimony of Fracastorius Physicion of the Synod and the Pop's pensionary So the Session VII was held on March 3. An. 1547. VII The next day in a General congregation they begin to talk of removing the Councel The Imperialists said There is not so epidemik a The Councel is removed disease as was pretended Nevertheless the Legats will have it voiced and by degrees prevailed to leap into Bolonia A Session was held March 13 a decree was read for removing and to keep the ninth Session at Bolonia Aprile 21. Thirty and five Bishops and three Generals did assent Card. Pacceco and 17 Bishops were for the negative The Imperial Ambassadour required that these remove not untill his Ma. were informed and gave order Those Newes were offensive unto the Emperour taking it as a contempt of him and judging that a weapon was wrested from him by managing of which he had the fairer opportunity to have brought all Germany into obedience He wrote unto the Fathers at Trent commending their constancy and requiring that they remove not Those consult Whether they should do any Synodal Act but all did judge it would turn to a schism Letters were sent mutually between them at Trent and them at Bolonia and both vsed the name of the Synod The Pope sent more Prelats unto Bolonia where in many congregations nothing was handled but how their removing might be defended The Emperour directeth his Letters unto Bolonia and unto Rome representing some inconvenients of removing the Synod and profering some advantages if it be set on foot at Treat again The Bolonians answer They can do nothing without order from the Head of the Church The Pope answered He had already committed his full power unto the Councel The Ambassadors called those answers ascoffing of their Master and according to their Order they made Protestation that the Translation is unlawfull and that all things are void which have followed or shall follow thereupon seing the authority of those few can not give lawes unto all Chistendom and because the Pope and those Fathers are deficient the Emperour will not fail to provide for the Church as it becomes unto him by antient lawes and consent both of holy Fathers and of the whole world Nevertheless the Councel was not restored untill Car. De Monte became P. Julius February 2. in the year 1551. The Emperour sent to congratulate his coronation and to reduce the Synod This P. is now put to his thoughts on the one side he considereth that he was not only called the chief Agent of Transsering it but he had also hitherto mantained it and the same motives of Pope Paul were as yet pressing to wit the designes of the Emperour and of the Prelats aiming at their own interests to the preiudice of the Papal See On the other hand if he called not the Councel again it were scandalous to the world and beget a bad conceit Consultation about the restoring of it of him in the beginning of his Papacy it would provoke the Emperour to vse National Councels yea and forces against him As for the dissuading reasons he thought It could not be called levity in him because before he was a Servant and obedient unto his Lord but now he is Lord and the present dangers must be shunned So he calleth a Congregation of the Cardinals especially the Imperialists that they may fall upon that advice where unto he was inclining They judge it fittest to restore the Councel because before the election in the Conclave he had sworn to do it and again at his coronation besides other reasons He obiecteth principaly the danger of the Papal authority Some answered God who had founded the Roman Church and avanced it above others will dissipate all contrary counsel Some in simplicity think so and others knew not what to say Car. Crescentius said Greatest exploits are difficult because of some causes unknown or lightly accounted of for the present there is more fear that the Princes and world will depart de facto than in the Synod by disputs or decrees there is danger both wayes but the most honourable and least dangeroâ—s must be chosen The appearing dangers in the Synod may be preveened by holding the Fathers upon other purposes many especially the Italians may be persuaded with hope Princes may be counterpoised differences may be fomented and a wise man will find remedies upon emergent occasions This opinion was embraced and Nuntij were dispatched into Germany and France to represent the ingenuous applause of the Pope unto their common desire Vnto the Emperour it was propounded that in
cast down arose Nimrod who as Joseph witnesseth advised men that they should not ascribe unto God what came happily unto them but that it was given unto them for their own vertue and that they trust in their own vertue and not in God the multitude was ready to obey their commands and thought it grievous slavishness to be subject unto God and so he called men from the fear of God and made them proud to the contempt and injury of God nevertheless he brought that sacrilegious presumption into tyranny When the Patriarch Abraham refused it these arose speaking vain and great things boasting that their lips and words were their own and disdaining that God should rule over men Their children the Sadduces Joseph is witness did affirm that both good and evil are propounded to the election of men and each one chuseth this or that according to his own will without God When these were rebuked by the Prophet arose some Hebrews Greeks and Roman Christians saying that according to their merits they had received the grace of faith these were refuted by the Apostle Then arose Pelagius which proudly took arms against the grace of God and his help and when he was condemned by the Catholick Fathers Julian and Celestius renewed the same heresie and when it was quenched again by the Orthodox Fathers it was stirred up again by Cassianus and was lashed by Prosper About that time the same heresie waxed in Britain for which as venerable Beda in his Ecclesiastical History and Henry Honington in Histor Anglor reporteth Germanus of Antisiodore and Lupus of Treda Bishops although the Divels raised a most terrible storm against them by Sea yet they came over and confuted it stoutly But behold when the heresie was a little cut down pestiferous twigs did spring up again as the same Historians have written which the same Germanus and Severus Bishop of Tours coming into Britain did cut down again Moreover before and after these times the Scotiani by sending wholesome Epistles into the bounds of the Roman See did purge out the reliques of this plague as witnesseth the same Beda and holy Prosper maketh mention of them And although this vile fig-tree hath been so oft cut down so oft rooted up burnt and turned into ashes and even trod under foot yet it ceased not to wax so broad so thick and by the vitious juyce of it how much more subtilly so much more dangerously doth it spread therefore I being zealous for the cause of God do put willingly my hand unto this fire for I am not ignorant that these pestiferous Pelagians will with raging mindes and hideous cries bark against me and will seek to tear this paper with violent teeth as those are wont to carp at other mens writings which have nothing of their own hand But as Josephus telleth did not the Chaldeans and Mesopotamians for this cause rise against Abraham did not the ancient Prophets suffer many things from the false prophets for the cause of God did not some ignorants accuse Paul of madness and wrest all his excellent Epistles did not Julian the disciple of Pelagius with so many accusations brawl against Augustine the most glorious follower of the Apostles and the most stout defender of grace against the ungracious Pelagians and did not Julian boast that he would winnow his books and discover and shew the impiety of his writings did not other maintainers of Pelagius in France when Augustine was defunct presume to disprove his writings did not many writers oppose the most wholesome doctrine even of Christ and the Fathers and what am I I know I am not better then our so great Fathers nor greater then my Lord ..... why then should I refuse to suffer with them c. Hence it appeareth that errors have been always abroad in the world and some have opposed them and they who love God should and will oppose the errors as they are able Afterwards he was Confessor to King Edward the III. and then Arch-Bishop of Canterbury 10. About that time a book was written in English called The Complaint and Prayer of a Plough-man the Author of it is said to have been Robert Langland a Priest about the year 1360. Io. Bale Cent. 6. 37. After a general complaint of the iniquity of the time the Author writeth zealously against auricular confession as contrary to Scripture and utility of the Republick and as a device of man against the simony of selling pardons against the Pope as the adversary of Christ since Christ commandeth to bless them who curse us and to love our enemies but the Pope fighteth and curseth for small offences Christ forbade a Priest to be a Lord over his Brethren as the men of these new religions do yea whosoever will live as Christ hath taught he is accounted a fool and if he speak of Christ's doctrine he is called an Heretick and is cursed He complaineth there of the unmarried Priests committing wickedness and by bad example provoking others of images in Churches as idolatry of false Pastors which feed upon their flocks and feed them not nor suffer others to feed them which punish a poor man for his sin and suffer a rich man to continue in iniquity for a little money which punish the violation of mans Law more then the contempt of God's Law which are more worthy to be condemned then Pilate seeing he would once not have Christ condemned but they condemn him now said he in his Doctrine and Servants whom these Priests accurse and burn they have forsaken both the old and new Testaments and taken them to another Law the Canon Law and they comment on God's Word according to their own Laws they are wolves in lamb skins they stand more for their riches which they rob off Christ's flock then they care for the sheep they are become shop-men to the rich Merchant the Pope in selling his wares pardons in every Countrey to make him rich they promise the blessings of Heaven without pain for money Again he speaketh of the Pope that he calleth himself the Successor of Peter whereas Peter did acknowledge Christ and kept the hests of his Law but the Pope hath undone Christ's Law for advancing his own Decretals he calleth himself the Vicar of Christ whereas Christ said Wheresoever two or three are gathered together in my name there am I in the midst of them but the Pope hath made himself a Pseudo-christ or Antichrist since he professeth himself to be the Vicar of Christ and indeed hath undone the ordinances of Christ and maketh himself to be worshipped as God on earth as proud Nebuchadnezzar sometime did therefore all men should leave this Nebuchadnezzar this false god and false christ and his laws which are contrary to Christ's teaching He writeth of Purgatory that if such a thing were no Pope could feel such pains for he might deliver himself as well as others and yet he hath no power to keep himself nor others out of
bodily pains in this world which after their own sayings are far less and the Pope may go down to hell as another man and whereas he taketh upon him to absolve any man without inward repentance he extolleth himself above God This complaint is at length in the Act. Monim written by Io. Fox and these are the chief heads of it 11. In the twenty fifth year of King Edward the III. which was 1364. Laws against the power of the Pope Statutes were made If any procured from Rome a provision to any Abbey Priory or Benefice in England which is said to be in destruction of the Realm and holy Religion or if any man sued out of the Court of Rome any process or procured any personal citation upon causes whose cognifance and final discussion pertaineth to the King's Court these shall be out of the King's protection and their lands goods and cattels shall be forfeited unto the King The narrative of the Act sheweth the cause of it and the King and Commons of the Realm had oft complained that his Realms were impoverished by the Pope giving Benefices to strangers which never dwelt in England the King and Nobility were robbed of their right of patronage the cure was not served and the will of the first founders was not followed The King had oft complained but in vain therefore he resolved to make his Kingdom free from this bondage Morn in Myster pag. 480. sheweth that when Pope Gregory the XI heard of it he cried This enterprise is a renting of the Church a destroying of Religion and usurpation of his right and priviledge Wherefore he sent immediately unto Edward requiring him to annul these Acts. But when the Schism arose no Pope did insist in it until Pope Martin the V. sent more sharp Letters unto King Henry the VI. And he answered An Act of Parliament cannot be annulled but by another Parliament and he would assemble a Parliament within a short space for the same cause but he did it not saith Pol. Virg. Hist lib. 19. In the thirteeth year of Richard the II. this Act was revived in these words If any person within or without the Realm shall seek from the Court of Rome preferment to any Benefice of Cure or without Cure the preferment shall be null and the person shall be banished and his goods shall appertain unto the King and the same punishment shall strike against them which receive or entertain any such person As also it was ordained If any person shall bring or send any summons sentence or excommunication or if any shall make execution of any such summons sentence or excommunication against any person whatsoever shall forfeit all his lands and goods for ever and himself shall be imprisoned and incur the pain of death yea although such a person had obtained the King's licence for petitioning at the Court of Rome he shall sorfeit a years rent It is also observed that before the year 1367. the high offices in England Offices of State as the Lord Chancellor the Lord Treasurer the Lord Privy Seal c. were wont to be for the most part in the hands of the Clergy as also in Scotland until the Reformation but about that time the English Nobility procured that all these offices should be given unto temporal Lords 12. At that time God raised up John Wickliff a couragious witness of Iohn Wickliff truth he was Fellow of Merton Colledge and Master of Baliol Colledge in Oxford and Reader of Divinity there about the year 1370. He began first to oppose in questions of Logick and Metaphysick but such as strawed the way to other things which he intended When he set upon controversies of Divinity he protested publickly in the Schools that his aim was to bring the Church from Idolatry to some amendment In his book entituled The path-way to perfect knowledge near the end he sheweth what travel he had in translating the Bible into English he gathered many old Latine Bibles for saith he the late books are very corrupt and he conferred the translations with the ancient Doctors and common Glosses and especially he was helped by the late translation of Lyra in the old Testament and the fourth time he employed many cunning men at the correcting of his fourth translation Then he wrote that book which I have now named wherein he giveth the sum of every book of the old Testament with some general and useful observations He reckoneth the books according to the Hebrew and sheweth also some use of the Apocrypha for examples of piety patience constancy c. and denieth that they are for proof of faith In chap. 2. he saith The truth of the Gospel sufficeth to salvation without keeping the ceremonies made of God in the old Law and much more without keeping the ceremonies of sinful and unknowing men that have been made in time of Antichrist and unbinding of Satan as it is Apocal. 20. and he calleth it heresie to say otherwise In chap. 1. he saith Christian men and women old and yong should study fast in the new Testament for it is of full authority and open to the understanding of simple men as to the points that be most needful to salvation and the same sentence in the darkest places of holy writ is both open and dark which sentence is in the open places and each place of holy writ both open and dark teacheth humility and charity and therefore he that keepeth humility and charity hath the true understanding and perfection of all holy writ as Augustine proveth in his Sermon of praising charity therefore no simple man of wit should be feared unmeasurably to study the text of holy writ for they are the words of everlasting life as Peter said to Christ Iohn 6. and the holy Ghost stirred holy men to speak and write the words of holy writ for the comfort and salvation of meek Christian men as Peter in his Epistles and Paul Rom. 15. witness And no Clark should be proud of the very understanding of holy writ for that very understanding without charity which keepeth God's hests maketh a man deeper damned as Christ Jesus and James witness and the pride and covetousness of Clarks is the cause of their blindeness and heresie In chap. 10. Though Kings and Lords knew no more of holy writ then three stories of 2 Chron. that is of Jehoshaphat Hezekiah and Josiah they might learn sufficiently to live well and govern their people well by God's Law and eschew all pride and idolatry and other sins But alas alas alas whereas King Jehoshaphat sent his Princes Deacons and Priests to each City of his Realm with the Book of God's Law to teach openly God's Law unto the people ..... some Christian Lords send general Letters unto all their Ministers and Liege-men that the pardons of the Bishop of Rome which are open lies for they grant many hundred years of pardons after doomsday be preached generally in their Realms