was so strikeÌ„ in his tongue that neither he could swallow nor speake for a certayne space before hys death much lyke after the example of the rich glotton and so dyed vpon the same And thys was thought of many to come vpon him for that he so bound the word of the Lord that it should not be preached in hys dayes c. whiche if it be true as it doth well here appeare these and such other horrible exaÌ„ples of gods wrath may be terrible spectacles for such as occupy theyr tongues and braynes so busily to stop the course of gods wrath striuing but against the streame against the force whereof neither they are able to resiste many times in resisting are ouerturned theÌ„selues drowned therin And thus much for the death of Tho. Arundel who coÌ„tinued archb in yâ— see of Cant. the space of 18. yeres After this Arundel succeeded next in the said see of CaÌ„terb Henry Chichelsly made archb an 1414. and sate xxv yeares This Henry following likewise the steps of hys predecessour shewed himselfe no small aduersary against the fauourers of the truth In whose time was much trouble and great afflictioÌ„ in the church For as the preaching and teaching of the word did multiply and spread abroad daily more and more so on the contrary side more vigilant care and straight inquisition followed and increased against the people of God by reason wherof diuers did suffer were burned some for feare fled the country Many were brought to examinatioÌ„ and by infirmitie constrained to abiure Of whome hereafter Christ willing particularly in order of theyr times we will entreat As true pietie and sincere preaching of Christes worde began at this time to decay So idle moÌ„kery and vaine superstitioÌ„ in place therof begaÌ„ to encrease For about the same yere the king began the foundation of 2. monasteries one of the one side of Thames of Friers obseruaunt the other on the other side Thames called Shene and Syon dedicated to Charter house monkes with certaine Brigit nonnes or recluses to the nuÌ„ber of 60. dwelling within the same precinct so that the whole number of these with priestes moÌ„kes deacons and nonnes shoulde equall the number of 13. Apostles and 72. disciples The order of these was according to the discription of S. Paule the Apostle Col. 1. Eat not tast not touch not c. to eat no fleshe to weare no linnen to touch no mony c. About Michaelmas the same yeare the king began his Parliament at Leicester aboue mentioned In the whiche Parliament the commons put vp theyr bill agayn which they had put vp before an 11. Henr. 4. the teÌ„pporalties disorderly wasted by men of the church might be conuerted employed to the vse of the king of his Earls and knights and to the reliefe of the poore people as is before recited pag. 557. In feare of which bill least the king woulde geue therunto any comfortable audience as testifieth Rob. Fabian and other writers certayne of the Prelates other headmen of the church put the king in mind to clayme his right in Fraunce Whereupon â—en Chichesly Archbish. of Caunterbury made a long and solemne oration before the king to perswade him to the same offering to the king in the â—ehalfe of the Clergie great and notable summes By reason wherof sayth Fabian the bill was agayne put of and the king set his minde for the recouery of the same so that soone after he sent his letters and messengers to the French king concerning that matter and receiued from him againe answere of derision with a pype of tennis balles as some recorde sent from the Dolphin for him to playe with at home Whereby the kinges minde was incensed yâ— more toward that viage who then furnishing hymselfe with strength and armour with powder shot and gunstones to play with in Fraunce and with other artillarye for that purpose conuenient so set ouer into France where he got Dareflew with diuers other townes and castles in Normandy and Picardy and at Agyncourt had a great victory ouer the french army they benig counted but 7. thousand by pricking sharp stakes before them c. After that he waâ— Cane Towke Kowan with other â—ownes moe as Meldune or Melione and maryed with Katherine the french kinges daughter And yet notwithstanding the third time he made hys viage agayne into Fraunce where at length at Bloys he fell sicke and dyed Concerning all which viages because they are sufficientlye discoursed in Fabian â—alle and other Chronographers referring therfore the reader vnto them I will return my story to other matters of the Church more effectuall The entry of the story of the Bohemians I Declared a little before howe by the occasion of Queene Anne which was a Bohemian and maried to king Richard 2. the Bohemians coÌ„ming therby to the knowledge of Wickliffes bookes here in England began first to taste and sauor Christes gospell til at length by the preaching of Iohn Husse they increased more and more in knowledge In so much that pope Alexander the v. hearing thereof began at last to styrre coales and directeth his Buâ— to yâ— archbishop of Suinco requiring hym to looke to the matter to prouide that no person in Churches Schooles or other places should mayntayne that doctrine citing also I. Hus to appeare before him To whom the sayd Iohn aunswering againe declared that mandate or Bull of the pope vtterly to repugne agaynst the manifest examples doinges both of Christ and of hys Apostles and to be preiudiciall to the liberty of the Gospell in binding the word of God not to haue free recourse And therefore from this mandate of the P. he appealed to the same Pope better aduised But while he was prosecuting hys appeale Pope Alexander died as is aforesayd pag â—53 Ex Cochleo in hist. Hussit After whome succeeded Pope Iohn the xxiii who also playing hys part here in this matter like a Pope sought by all meanes possible how to represse and keep vnder the Bohemians first beginning to worke his malice vpoÌ„ the foresayd Iohn Husse theyr preacher Who at the same tyme preaching at Prage in the temple of Bethleem because he seemed rather willing to teach the Gospell of Christ then the traditions of Bishops was therefore accused of certayn to the forenamed P. Iohn the 23. for an heretick The Bishop committed the whole matter vnto Cardinall de Collumna who when he had heard the accusation he appoynted a day to Iohn Husse that he shold appeare in the court of Rome whiche thing once done Wenceslaus king of the Romaynes of Boheme at the request specially of his wife Sophia and of the whole nobility of Boheme as also at the earnest sute and desire of the towne and vniuersitie of Prage He sent his Embassadours to Rome to desire the byshop to quit clearely deliuer Iohn Husse from that sentence and
iurisdiction in which poynt this new Church of Rome hath swarued from the auncient Church of Rome which was as is sufficiently proued THe third point wherein the church of Rome hath broken and is departed from the Church of Rome is the forme of stile title annexed to the Bishop of that Sea As where he is called Pope most holy father vicare generall vicare of Christ successour of Peter vniuersall Byshop Prince of Priestes head of the Church vniuersall Summus orbis pontifex Stupor mundi head Byshop of the world the admiration of the world neither God nor mā but a thyng betwene both c. for all these termes be geuen him in Popish bookes Albeit the name Pope beyng a Greeke name deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which soūdeth as much as Father in the Syracusane speach may peraduenture seeme more tolerable as which hath bene vsed in the old time among Byshops for so Austen was called of the Coūcell of Aphrike Hierome of Boniface other Also Cyprian Byshop of Carthage was called Papa 24. q. 1. cap. loquitur dist 50. cap. De eo tamen Item Clodouaeus or as Rheanus calleth him Ludouicus first Christiā king of Fraūce calleth a certain simpler Byshop Papam Hierome also in his Epistle to Chromatius calleth Valerianus by the name of Pope likewise writyng to Eustachium and Fabiola he calleth Epiphanius beatum Papam In the Apologies of Athanasius we read oft tymes that he was called Papa and Archiepiscopus Ruffinus also Lib. 2. cap. 26. calleth him Pontificem maximum Also Aurelius President in the vi Councell of Carthage was called of the sayd Councell Papa ex cap. 4. vi Concil Carthag And before this Eleutherius Byshop of Rome writyng to kyng Lucius the first Christian kyng in this land calleth him in his Epistle the vicare of Christ. c. But that any of these termes were so peculiarly applied to the Bishop of Rome that other bishops were excluded from the same or that any one bishop aboue the rest had the name of Oecumenicall or vniuersall or head to the derogation of other Bishopps or with such glory as is now annexed to the same that is not to be found neither in histories of the old tyme nor in any example of the primitiue Church nor in the testimonies of auncient approued Doctours First before the Councell of Nice it is euident by Pope Pius the ij that there was no respect had to the church of Rome but euery church then was ruled by his owne gouernance til the yeare of our Lord 340. Then folowed the Councell of Nice wherin was decreed that throughout the whole vniuersitie of Christes Church which was now far spread ouer all the world certaine Prouinces or precincts to the number of foure were appointed euery one to haue his head church and chiefe bishop called then Metropolitane or Patriarch to haue the ouersight of such churches as did lie about him In the number of which Patriarches or Metropolitanes the Bishop of Rome had the first place The Bishop of Alexandria was the second The Bishop of Antioche the third The Bishop of Hierusalem was the fourth Patriarch Afterward in the number of these Patriarches came in also the Bishop of Constantinople in the roome of the bishop of Antioch So these foure or fiue Metropolitanes or Patriarches had their peculiar circuites and precincts to them peculiarly appointed in such sort as one of them should not deale within an others precinct also that there should be among them equalitie of honour wherupon we read so oft in the decrees of the olde Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is equall degree of thrones and of honour among priests and ministers Againe speaking of the said Patriarches or Primates we read in the 2. and 3. chap. of the Councel of Constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That bishops should not inuade the Dioces of other bishops without their borders nor confound togither churches c. Moreouer the old Doctours for the most and best part do accord in one sentēce that all bishops placed wheresoeuer in the church of God be eiusdem meriti honoris successores Apostolorum that is to be of one merite of like honour and all to be successors together of the Apostles Also he that is the Author of the booke called Dionysius Areopagita calleth all the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of equall order and of like honor c. All this while the Bishop of Rome was a Patriarch and a Metropolitane or bishop called of the first sea but no Oecumenicall Bishop nor head of the vniuersall Church nor any such matter In so much that he with all other Bishops was debarred from that by a playne decree of the Councell of Carthage Can. 39. in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That the bishop of the first seat shall not be called the Prince of priests or the high priest or any such thing And least any here should take occasion of cauilling to heare him called bishop of the first sea here is to be expounded what is ment by the first sea and wherfore he was so called not for any dignitie of the persō either of him which succedeth or of him whom he is said to succeede but onely of the place wherin he sitteth This is plainly proued by the councell of Calcedone cap. 28. Wherin is manifestly declared the cause why the sea of Rome among all other Patriarchall seas is numbred for the first sea by the auncient fathers For why saith the Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for that our forefathers did worthily attribute the chiefe degree of honour to the sea of old Rome because the principall raigne or Emperie was in that Citie c. The same also is confirmed by Eusebius Caesariensis declaring quòd excellentia Romani Imperij extulit papatum Rom. Pontificis supra alias Ecclesias That the excellencie of the Romaine Emperie did aduance the Popedome of the Romaine bishop aboue other churches c. Ex Gab. Biel. Moreouer saith the said Caesariensis Nicena synodus hoc contulit priuilegium Rom. pontifici vt sicut Romanorum rex Augustus prae caeteris appellatur ita Rom. pontifex prae caeteris Episcopis Papa vocaretur That is The Councell saith he of Nice gaue this Priuiledge to the Bishop of Rome that like as the king of the Romaines is named Emperour aboue all other kings so the bishop of the same citie of Rome should be called Pope aboue other bishops c. By these places hitherto alledged and such other many more then be here alleaged it appeareth that though these titles of superioritie had bene attributed to the Bishop of Rome yet it remaineth certaine that the said Bishop receiued that preferment Iure non diuino sed humano by mans law not by the law of God And so is the distinction of the Popes proued false where
and their successors that is to be found false by the Canōs of the Apostles by the Councell of Nice and by the councell of Antioche with other moe For in the Canons of the Apostles where in euery Canon almost mention is made of Bishops Priestes and Deacons no worde is there touched neither of any order aboue the Bishop or lower then the Deacon saue only in the 33. Canon setting an order among bishops the Canon willeth the Bishops of euery nation to know their first or chiefe bishop him to be taken for the head of them he saith not the head of the church or head of the world but the head of those bishops And where not in Rome onely but plainely and expresly in euery nation for so the wordes purport 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the bishops of euery nation ought to know the first or chiefe 〈◊〉 them c. Moreouer the Councell of Antioch reciting 〈◊〉 foresaid Canon worde for worde expoundeth the 〈◊〉 plainly in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is as much to say as Metropolitan and in the end of the said Canon calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est Metropolitanum 6. q 3. per singulas Wherby it is concluded that to be false that Clement and Anacletus and Anicetus bee reported but falsedly to put a difference betwene Primates or Patriarchs and Metropolitanes or Archbishops Whereas by sufficient authoritie it is to bee proued that in the old church both Primates first bishops bishops of the first seat Patriarchs Metropolitanes bishops of the Mother citie and Archbishops were all one First that Primates and Metropolitanes were both one is before declared by the Canons of the Apostles by the Councell of Antioch aforesaid Agayne that Patriarches and Archbishops were all one it is euident Ex Nouella Iustiniani cap. 23. where the sayd constitution reciting the 4. Patriarches aboue mentioned calleth them by the name of Archbishops And a little after calleth the Patriarch of Constantinople Archbishop by these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is which be vnder the Archbishop and Patriarch of Constantinople And after speaking more plainly in the matter setteth an other order diuers from that of Clement Anacletus and Anicetus in placing these foresayd persons first beginning with bishops then ouer them setteth the Metropolitane and ouer him againe the Archbishop and there staieth making no further mention of any other aboue him whose wordes be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is if a Bishop be accused the Metropolitane to haue the examination of these things that are brought against him if the Metropolitaine be accused then the Archbishop to haue the hearing therof vnder whom he dwelleth pertaineth c. And in the same constitution moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any sute or supplicaton be brought against a Bishop by a minister first the Metropolitane to haue the deciding of the matter and if any default shall be found in the iudgement thereof then the hearing and ending of the case to be brought before the Archbishop c. In this constitution of Iustinian although the Metropolitane be placed aboue the Byshop and the Archbishop aboue the Metrapolitane yet notwithstanding by this is sufficiently confuted the forged constitution of Clement Anacletus Anicetus Stephanus Felix who in their Epistles decretall doe ioyne together in one forme and order both Archbishop and Metropolitane and aboue them both do place the Patriarch and aboue the Patriarch the Apostolicall sea to wit the Bishop of Rome as may appeare in reading the first Epistle of Clement In illis autem ciuitatibus c. the second Epistle of Anacletus Art 4. prouinciae dist 99. prouincie multo and the Epistle of Anicetus art 23. dist 99 cap. Nulli Archiepiscopi Also the Epistle of Pope Stephen the first Art 5. where note by the way that Gratianus referreth this place of the Epistle to Pope Lucius Item the Epistle of Pope Felix the second Art 12. in which all foresayd Epistles this order and difference of degrees is taken that the first and principall place is giuen to Primats or Patriarches the second to Metrapolitanes or Archbyshops the third to Byshops and finally aboue all these is extolled the Apostolicall sea of the Byshop of Rome contrary to all that which before hath bene alledged out of Iustinian the Councell of Nice of Antioch c. Whereby it may appeare that either Iustiniā in preferring Archbishops aboue Metropolitanes did not read these Epistles decretall if they were vnfayned or if they were forged they which forged the said Epistles in their names did not wel aduise that Iustinian had written in this matter before Thus then these titles aboue recited as Byshop Metropolitane Byshop of the fyrst seat Primate Patriarche Archbyshop that is to meane chiefebyshop or headbishop to other Byshoppes of his prouince wee deny not but were in the olde time applyed and myght be applyed to the Byshoppe of Rome lyke as the same also were applyed to other Patriarches in other chiefe Citties and prouynces As touching the name likewise of the high Priest or hyghpriesthood neither doe I denye but that it hath bene found in old monuments and recordes of auncient times but in such wise and sort as it hath beene common to Byshops indifferently and not singularly attributed to any one Byshoppe or sea Whereof testimony we haue out of the .vij. generall Councell dist 38. cap. Omnes where the Byshoppes office is called Summum sacerdotium the hygh Priesthood in these wordes Substantia summi sacerdotii nostri sunt eloquia diuinitus tradita .i. vera diuinarum Scripturarū disciplina etc. That is the substance say they of our hygh Priesthood is the word of discipline of holy scriptures geuen vs from aboue c. And likewise the Councell of Agatha maketh relation De pontificibus in sūmo sacerdotio constitutis of Bishops set in the high Priesthood meanyng not of any one but indiffynitly indifferently of whomsoeuer 12. q. 3. cap. Pontifices Also Fabianus Byshop of Rome an 240. wryting in generall to his brethren and to all Byshoppes and Ministers Ecclesiasticall doth attribute to them the same title of Summum sacerdotium in these words Deus ergo fratres qui praeordinauit vos omnes qui Summo sacerdotio fūguntur c God which hath preordayned you brethren and all them which beare the office of high priesthoode 3. q. 1. cap. Deus ergo With like phrase of spech Anacletus also in his second Epistle speaking of Bishops in general calleth them Summos sacerdotes vnde inquit liquit quod summi sacerdotes i. Episcopi a Deo sunt iudicandi c. The high priests that is Byshops saith he And moreouer in the same place calleth thē Apostles and successours of the Apostles c So doth Innocentius the first
health and communion with the seruaunts of the catholicke Church Of the which communion discipline and power he vaynely braggeth yâ— by the presumption of hys authoritie shal vniustly bynd or lose any maner of persoÌ„ And he doth vniustly bynd what soeuer he be that curseth any man being willing to make satisfaction and bewayling hys boldnes beyng also vncoâ—â—â—et and not confessing the crime but rather cursing that party in vayne he curseth and condemneth himself turning his weapon vpoÌ„ his own persoÌ„ to destructioÌ„ O straunge and new found trechery proceeding from the sanctuary nay rather from 〈◊〉 whiche as high Priest seemeth to rule the church to be a Iudge ouer the Iudges Hildebrand was earnestly in hand with the Emperor that he should depriue those Bishops which came in by simonie The Emperour thinking as a zelous Prince that this commission had proceeded from the throne of God without delay obeyed the same and forthwith without any consideration or iudiciall order depriued certayne Bishops and thought that by this his obedience to Hildebrand be 〈◊〉 an acceptable sacrifice to God not knowyng the 〈…〉 But Hildebrand then agayne placed those whom the Emperour for 〈◊〉 at his commaundement had before deposed and those whom by that meanes he made to beaâ—â— a hatefull heart to the Emperour he reconciled agayne vnto himselfe in great familiaritie and by many and great othes taken of theÌ„ for their fidelitie towards him he promoted aboue al the rest And thus by these prankes the Imperiall seat of the king beyng shortly after empaired destitute almost of frends he craftily purchasing the friendship and fauor of the greatest princes the better to bring his matters to passe sodainly agayne without any lawfull accusation without any canonicall vocation without all iudiciall order excoÌ„municated the Emperor so obedient alwayes vnto him set the Princes of the Empire all agaynst him And notwithstandyng as the Apostle sayeth that no man ought to circumuent his brother in his busines as much as in him lay he rather mortified and killed him then brotherly corrected him Thus the Emperor beyng many wayes circumvented as excommunicate besides the canonicall order and by the consent and counsail of Hildebrand spoiled of the greatest part of his Imperiall honour and ouercharged with great warres and slaughters of hys owne subiects in vayne desired he and sued for to haue the Canon read and heard causing him by force and violence at Canusium in the presence of Hildebrand to accuse himselfe by his owne confession Say you now I pray you all such as loue iustice and loue not to leane either vpon the left hand or els the right hand in the fauour of any person Say your mindes whether that such a confession beyng inforced vpon neuer so poore a man much lesse vpon an Emperor ought at such a tyme to be preiudiciall or not Or whether he which extorted the same confession is guilty of the Canon Or els he which beyng so peruersly iudged suffered the iniury of a most peruerse iudge Which also most paciently and publikely suffred this violence with lamentable affliction vpoÌ„ his bare feete clothed in thinne garments in the sharpe winter which neuer was vsed and was three dayes together at Canusium made a spectacle both of angels and men and a ludibrious mocking stocke to that proud Hildebrand Neuer trust me if that 14. Cardinals the Archdeacon himselfe and he that is called Primicerius beyng all wise and religious men besides many other of yâ— clarks of Laterane to the iudgement and priuiledge of whose holy seat the whole world is obedient waying and considering his intollerable apostasie departed not from participating and refused from communicating with him This glorious Hildebrand his affinitie by their new authoritie breaking the decrees of the Calcedone Councel not onely in wordes but also in publike writings haue agreed that it is tollerable both to baptise and communicate beyng out of the church of God and how blynd these men were and also what heretikes they be their own writings do declare What a mischiefe is this saith Benno they presume to iudge of the Church which swarme them selues in all errours who also esteeme the veritie but as a lye and least their poysoned falshood both in words writings should appeare they haue like subtill poysoners the sooner to deceiue mixed hony therwithall A lye sayth S. Augustine is euery thing pronounced with the intent of deceauing other It were too long and tedious here to recite all the detestable doyngs and diabolicall practises of coniurings charmes and filthy sorceries exercised betwene hym and Laurentius Theophilact otherwyse named Pope Benedict the 9. wherof a long narration foloweth in the foresayd epistle of Benno to the cardinals to be seen to whom the reader may repaire who so hath either laisure to read or mynd to vnderstand more of the abhominable partes and diuelish artes of this Hildebrand Thus hauing sufficiently alledged the wordes and testimonies of Benno and Auentinus concerning the actes and factes of this Pope Now let vs proceed in the order as followeth in his story to set forth the miserable vexation which the vertuous and godly Emperour sustayned by that vngodly person About what time Hildebrand was made Pope Henricus the 4. Emperour was incombred and much vexed with ciuill dissention in Germany by reason of certayne greuances of the Saxons against him his father Henricus the 3. Whereupon the matter growyng to sedition sides were taken great warres ensued betwixt 〈◊〉 Duke of Saxony Henricus the Emperour This 〈◊〉 tyme seemed to Hildebrand very opportune to worke his feates whose study drift was euer 〈◊〉 the beginning to aduaunce the dominion of the Romish fear aboue al other bishops and also to presse down the authoritie of the temporall enters vnder the 〈◊〉 men of the Church And although he went about the same 〈…〉 traynes and actes set forth to 〈…〉 he thought more effectuously to accomplish his purposed intent after that he was exalted thether where he would be And therefore now bearing himselfe the bolder by the authority of S. Peters throne first he began to pursue the acte set out by his predecessor as touching simonie cursing and excommunicating whosoeuer they were that receiued any spirituall liuing or promotion at lay mens hands as all such as were the geuers therof For this he called than Simonie that vnder that colour he might defeat the temporal potestates of their right and so bring the whole clergy at length to the lure of Rome And forasmuch as yâ— emperour was the head thinking first to begin with him he sendeth for him by letters and Legates to appeare in the councel of Laterane at Rome But the Emperour busied in his warres against the Saxones had no laysure to attend to councels Notwithstanding Gregorius the Pope procedeth in his councel rendring there the cause and reason before the bishops why he had excommunicate diuers of
Minimi other of the Gospell other de Caputio They all differ in many things but accord in superstitiō hipocrisie And for somuch as we haue here entered into the matter of these 2. orders of Friers by the occasion hereof I thought a little by the waye to digresse from our story in reciting the whole catologue or rablement of Monkes Fryers and Nunnes of al sectes rules and orders set vp and confirmed by the Pope The names of whome here in order of the Alphabet followe vnder written The rablement of religious orders AVstinians the first order  Ambrosians two sortes 490 Antonies heremites 324 Austines heremetes 498. Austines obseruauntes 490 Armenians sect  Ammonites and Moabites  Basilius order 384 Benets order 524 Bernardus order 1120 Barefooted Friers 1222 Brigits order 1370 Beghartes or white spirites 1399 Brethren of Ierusalem 1103 Brethren of S. Iohn De Ciuitate blacke Frier 1220 Brethren of wilfull pouertie  Cluniacensis order 913 Canons of S. Augustine 1080 Charterhouse order 1086 Cisterciensis order 1098 Cros bearers or crossed Friers 1216 Carmelites or white Friers 1212 Clares order 1225 Celestines order 1297 Camaldulensis order 950 Crosse starred brethren  Constantino politanish order  Crosse bearers  Chapter monkes  Dutch order 2216 Dominicke blacke Friers 1220 Franciscanes 1224 Graundmontensis order 1076 Gregorian order 594 Georges order 1407 Guilhelmites 1246 Gerundinensish order  Galilei or Galileans  Heremites  Helenes brethren Humiliati 1166 Hospitall brethren  Holy Ghost order  Ieromes orders two sortes 1412. Iohns Hermites  Iustines order 1432. Iohns order Ioannites 380 otherwise knightes of the Rodes 1308 Iniesuati 1365 Ieromes heremites 490 Iosephes order  Iacobites sect  Iames brethrens order  Iames brethren with the sword  Indians order  Katherine of Senes order 1455 Keyed Monkes knightes of rhodes  Lazarites or Mary Magdalens our Lady brethren 1034 Lordes of Vngary Minorites which be deuided into Conuentuales Obseruauntes Reformate Collectane De Caputio De Euangelio Amedes Clarini and other  Minors or Minorites 1224 Maries seruaunts 1304 Monkes of mount Oliuete 1046 Marouinies sect  Moronites sect  Monachie and Monache  Morbonei and Merestei  Menelaysh and Iasonish sect  New Chanons of S. Austen 1430 Nestorini  Nalharte brethren  New order of our Lady  Nazarei  Paules Hermites 345 Premonstratensis order 1119 Preacher order or blacke Friers  Peter the Apostles order 1409 Purgatory bethren  Rechabites  Sarrabaites  Sambonites 1199 Scourgers the first sect 1266 Souldiours of Iesus Christ. 1323 Scopenites or Sainct Saluators order 1367 Specularij or the glasse order  Sepulchers order  Sheere order  Swerdes order  Starred Monkes  Starred Fryers  Sclauony order  Scourgers the second sect called Niniuites  Stoole brethren  Scotland brethren order  Sicarij  Sainct Sophis order  Templar Lordes 1110 Templar knightes 1120 The vale of Iosophat hys order  Vallis vmbrose 1400 Waldensis sect  Wentzelaus order  Wilhelmer order  White Monks of mount Oliuet 1406 Zelotes order  Thus hast thou if thou please gentle reader to know what orders and what sectes of religion haue bene set vp by the pope the catalogue and number of them all so far as we could search them out not onely in bookes printed of late in Germany namely by the reuerend father Martine Luther but also conferred with an other english book which came to our handes containing the same like notes of auncient antiquitie the number of whiche rablement of religious persons came to 101. Now as I haue reckoned vp the names and varieties of these prodigious sectes it commeth to minde consequently to inferre the prophecie of Hildegardis as well agaynst the whole route of Romish prelates and the fall of that Church as especially agaynst the begging Fryers and suche other vnprofitable bellyes of the Church Thus Hildegardis is holden of the papistes themselues to be a great Prophetisse whose prophecie proceedeth in this maner first agaynst the Priestes and prelates of the Romishe Church as followeth The prophecie of Hildegardis of the ruine of Rome and agaynst the begging Friers HIldegardis a Nonne and as many iudged a prophetisse liued in the yeare 1146. In her prophecies she doth most greeuously reprehend not only the wicked and abhominable lyfe of the spirituall papistes but also the cōtempt of ecclesiasticall office also the horrible destruction of the church of Rome In a certayne place shee hath these wordes And now is the law neglected among the spirituall people which neglecte to teach and doe good things The mayster lykewise and the prelates do sleep despising iustice laying it aside In a certayne vision the Churche appeared to her in the shape of a woman complayning that the priestes had berayed her face with dust rent her coat c. and that they did not shyne ouer the people neyther in doctrine neyther in exāple of lyfe but rather contrariwise that they haue driuen the innocent lambe from them She sayd moreouer that all ecclesiasticall order did euery daye become worse and worse and that priestes did not teache but destroy the law of God And for these horrible crimes and impieties she threatneth and prophecieth vnto them Gods most heauy wrath and displeasure and dolefull punishmentes There is no cause why the spirituall papists should flatter themselues vpon this that she promised agayne to the ministers of the Church those good things to follow lyke as Ioannes de Rupe scissa doth and other suche like prophetes for they say it will come to passe that they must repent before the tymes be amēded By which thing vndoubtedly they meane the godly ministers in the reformed Churches which for the most part were of the spirituall nūber and yet did forsake the dishonest lyfe those wicked idolatries Now where as the priestes monks that is the whole rable and spiritualtie doe account Hildegard for a true prophetisse howe they ought to consider that by her they are more seuerely accused not as by a woman but as by God hymself And I pray you what abhomination impiety and idolatry hath bene committed since that tyme by the spiritualitie I wil note heare a certaine prophecy of hers taken out of the common places of Henry Token because we see it manifestly fulfilled in our time She prophecieth of the reformation of religion and sayth that it shall be most godly Then shall the crowne of Apostolicall honour be deuided because there shal be found no religion among the Apostolicall order for that cause shall they despise the dignitie of that name and shal set ouer them other men and other Archbish. In so much that the Apostolike sea of that tyme by the diminution of hys honour shall haue scarse Rome and a fewe other Countryes thereabout vnder hys crowne And these thinges shall partly come to passe by incursion of warres and
a thumbe in a mans hand helpeth a man to worch and double number of fingers in one hand should let hym more and so the more number the there were passing the measure of Gods ordinaunce the more were a man letted to worke Right so as it seemeth it is of these new orders that ben added to the church without grounde of holy write and Gods ordinaunce 33. Frere what charitie is this to the people to lye and say that ye follow Christ in pouerty more then other meÌ„ done and yet in curious and costly howling and fine and precious clothing and delicious and liking feeding in treasure and iewels rich ornamentes Freres passen Lordes and other rich worldly men and soonest they shold bryng her cause about be it neuer so costly though Gods lawe be put abacke 34. Frere what charitie is this to gather vp the books of holy write and put hem in treasory and so emprison them from secular priestes and curates by this cautell let hem to preach the Gospell freely to the people without worldly mede and also to defame good priestes of heresie lyen on hem openly for to let hem to shew gods law by the holy gospell to the Christen people 35. Frere what charitie is thys to fayne so much holines in your bodely clothing that ye clepe your habite that many blynd fooles desiren to die therein more then in an other and also that a Frere that leuith his habite late founden of men may not be assoyled till he take agayne but is Apostata as ye seyn and cursed of God and maÌ„ both The Frere beleueth truth and patience chastitie meeknes and sobriety yet for the more part of his life he may soone be assoyled of his Prior and if he bring home to his house mich goad by the yeare be it neuer so falâ—y begged pilled of the poore and nedy people in in countries about he shal behold a noble Frere O Lord whether this be charitie 36. Frere what charitie is this to prease vpon a richâ— man and to entice him to be buryed among you from hys parish Church and to such riche men geue letters of fraternitie confirmed by your generall seale and thereby to beare him in hand that he shall haue part of all your masses mattens preachinges fastinges wakinges and al other good dedes done by your brethren of your order both whiles he liuith and after that he is dead and yet ye wytten neuer whether your deedes be acceptable to God ne whether that man that hath that letter be able by good liuing to receiue any parte of your deedes and yet a poore man that ye wyte well or supposen in certaine to haue no good of ye ne geuen to such letters though he be a better man to God then such a rich man neuerthelesse this poore man doth not retche thereof For as men supposen suche letters and many other that Freres behotten to men be full false deceites of Fryers out of all reasoÌ„ and gods law and christen mens fayth 37. Frere what charitie is this to be Confessours of Lordes and Ladies and to other mighty men and not amend hem in her liuing but rather as it seemeth to be the bolder to pill her poore tenauntes and to liue in lechery there to dwell in your office of confessour for wynning of worldly goodes and to be holde great by colour of suche ghostly offices this seemith rather pride of Freres than charitie of God 38. Frere what charitie is this to sayne that who so liuith after your order liuith most perfitely and next followeth the state of Apostles in pouertie and penaunce yet the wisest and greatest clerkes of you wend or seÌ„d or procure to the court of Rome to be made Cardinals or bishops or the popes chaplaines and to be assoyled of the vowe of pouertie and obedience to your ministers in the which as ye sayne standeth most perfection and merite of your orders and thus ye faren as Phariseis that sayen one and do an other to the contrary Why name ye more the Patrone of your order in your Confiteor when ye beginne masse then other Sayntes Apostles or Martyrs that holy Churche hold more glorious then hem and clepe hem your Patrons and your auowries Frere whether was S. Frauncis in making of hys rule that hee set thine order in a foole a lyer or els wyse and true If ye sayne that he was not a foole but wise ne a lyer but true why shewe ye contrary by your doyng whan by your suggestion to the pope ye sayde that your rule that Fraunces made was so harde that ye might not liue to hold it without declaration and dispensation of the pope And so by your deede ne lete your Patrone a foole that made a rule so harde that no man may well keepe and eke your dede proueth him a lyer where he saith in his rule that he tooke and learned it of the holy Ghost For how might ye for shame pray the Pope vndoe that the holy ghost bit as when ye prayed him to dispense with the hardnes of your order Frere whiche of the foure orders of Friers is best to a man that knoweth not which is the best but would fayne enter into the best and none other If thou sayst that thine is the best then sayst thou that none of the other is as good as thine and in this ech Frere in the 3. other orders wolle say that thou lyest for in the selfe maner eche other Freere woll say that hys order is best And thus to eche of the 4. orders bene the other three contrary in this poynt in the which if anye sayth sooth that is one alone for there may but one be the best of foure so followeth it that if each of these orders aunswered to this question as thou doest iij. were false and but one true and yet no man should wyte who that were And thus it seemeth that the most part of Freeres byn or should be lyers in this poynt and they should aunswere thereto If you say that an other order of the Freres is better then thine or as good why tooke ye nat rather therto as to the better when thou mightst haue chose at the beginning And eke why shouldest thou be an Apostata to leaue thine order and take thee to that is better and so why goest thou not from thine order into that Frere is there any perfiter rule of religion than Christ Gods sonne gaue in his Gospell to his brethren Or then that religion that Sainct Iames in his Epistle maketh mention of If you say yes then puttest thou on Christ that is the wisedome of God the father vnkunning vnpower or euill will for than he could not make his rule so good as an other did his And so he had be vnkunning that he might not so make his rule so good as an
the church of mertock annexed therunto worth by yeare lx.li. Item the Lord Cardinall of Agrifolio is archdeacon of Tawnton in the church of wels and is worth by yeare with the procurations and the Prebend of Mylinerton to the same annexed Lxxx li Like maiter is also found in the time of king Richard the 2. vpon what occasion it is vncertayne But as it seemeth by Recorde of that time A new Pope being come in place he would take no knowledge of anye matter done by his predecessors that might anye way abridge his commoditie And therefore this king was forced to beginne a new as may appeare by this following L. Cardinall of Agrifol is prebendary of the Prebend of Soringhame together with a portion of S. Marye of Stowe to the same annexed the fruits whereof by commoÌ„ estimat be worth by yeare Clxv li Maist. Iohn Uicar of Coringhame and mayster Robert person of Ketelthorpe and W. Thurly be Fermoures L. Cardinall Albanum is Prebendary of the Prebend of Sutton the fruites whereof be commonly esteemed worth by yeare CCCC markes Roger Skyret of Buckinhame and William Bedeford of Sutton do farme the same PrebeÌ„d The L. Cardinal Blandacen is Prebendary of the prebend of Nassington worth by estimacion CCC markes Robert of Nassington and Iohn sonne of Robert of Abbethorpe do occupy the same Prebend L. Cardinal NonmaceÌ„ is parson of Adderbury worth by estimacion C.li. Adam Robelyn clerke is his proctor and occupyeth the same L. Cardinall of S. Prebendary of Thame worth yearely by common estimacion CC. markes Iohn Heyward and Thomas a lay man doe occupye the same Prebend L. Peter de Yeuerino Cardinall is Prebendary of Aylesbury worth yearely by common estimacion lxxx marks Holy Duse of Alesbury doth occupy the same Prebend The Cardinall of S. Angeli hath the Archdeaconry of Suff. and is worth by yeare by common estimation a huÌ„dreth markes L Cardinall Neminacem Treasorer of the Church of Sar. hath the Archdeaconry of Sar. the Church of Figheldon to his dignity annexed which is let to farme to Grace late wife of Edmunde Sawyne deceased paying yearely 1. markes he hath also in the same Archdeaconry and couÌ„tye the sayde Churche of Alwardburye with the Chappels of Putton and Farle to the same annexed which is let to ferme to the L. Pryor of the house of Ederose for the yerly rent of xxiii li he hath also the Prebend of Calne in the said Archdeaconry and County worth by yeare C.ll. and fermour therof is Raymunde Pelegrini L. Cardinall of Agrifolio hath the Archdeaconrye of Berck worth by yeare 120. markes and remayneth in hys owne handes Item he hath the Prebende of worth worth by yeare a hundreth pound Raymund Peregrine is fermour there L. Cardinall Gebanen hath the Prebendes of Wodford and Willeford Countye of Wiltshyre lett to ferme to Iohn Bennet of Sar. worth by yeare xl markes Lord Andomar de Rupy is Archdeaconry of Caunterbury to the which Archdeacon belong the Church of Lymin within the same Dioces worth by yeare after the Taxation of the tenth xx.li. The Churche of Tenham worth by yeare after the sayd taxation Cxxx li.vi.s.viii.d â—he Churche of Hakington neere Caunterbury worth by yeare xx markes The Churche of S. Clement in Sandwitche worth by yeare after the taxation aforesayd viij markes The church of Saint Mary in Sandwich worth by yeare viiij pound of the whiche the sayd Archdeacon receaueth onely vi markes The profites of all which premisses S. William Latimer knight hath receaued together with the profites arising out of the Iurisdiction of the Archdeaconry worth by yeare xx.li. Anglicus of the Church of Rome priest and Cardinall hath the deanry of the Cathedrall Churche of Yorke worth by yeare CCClxxiij li.vi.s.viii.d And the Prebende of Southcane valued yearely at C.lx. markes L. Cardinall Gebauen doth hold the churche of Wermouth and Archdeaconry of Durhame worth by yeare CC. marks And Iohn of Chambre and Thomas of Harington of Newcastell bee the fermors and proctours of the sayd Cardinall Ex Bundello Breuium Regis de An. 2. Rich. 2. parte 1. King Richard the second AFfter king Edward the third succeeded hys sonnes sonne Richard the second beyng yet but yong of the age of eleuen yeares who in the same yeare of his fathers decease in great pompe and solemnitie was crowned at Westminster an 1377. who following his fathers steppes was no great disfauorer of the way doctrine of wickliffe albeit at the first beginning partly through the iniquitie of tyme partly through the popes letters he could not doe that he would NothwithstaÌ„ding something he did in that behalf more perhaps then in the end he had thanke for of the Papistes as more by the grace of Christ shall appeare But as times do chaunge so changeth commonly the cause and state of man The bishop nowe seeing the aged king to be taken away during the time of whose olde age all the gouernment of the realme depended vpon the Duke of Lancaster And now the sayd Byshops agayne seeing the said Duke with the Lord Percy the Lord marshall to geue ouer their offices and to remayne in their priuate houses without intermedling thought now the time to serue them to haue some vauntage against Iohn wickliffe who hetherto vnder the protectioÌ„ of the foresayd Duke and Lord Marshall had some rest and quiet Concerning the story of whiche Wickliffe I trust gentle reader it is not out of thy memory what went before pag. 427. how he being brought before the Byshops by the meanes of the Duke and Lord Henry Percy the councell was interrupted and brake before ix of the clocke By reason whereof Wickliffe at that tyme escaped without anye further trouble Who not withstanding being by the bishops forbid to deale in that doctrine any more continued yet with his fellowes going barefoot and in long frise gownes preaching dilligentlye vnto the people Out of whose sermons these articles most chiefelye at that time were collected That the holy Eucharist after the consecration is not the very body of Christ but figurally That the churche of Rome is not the head of all churches more then any other churche is Nor that Peter hath anye more power geuen of Christ then anye other Apostle hath Item that the Pope of Rome hath no more in the keyes of the Church then hath any other within the order of Priesthoode Item if God be the Lordes temporall may lawfullye and meretoriously take away theyr temporalties from the churchmen offending habitualiter Item if any temporall Lord doe know the Churche so offending he is bound vnder payne of damnation to take the temporalties from the same Item that the Gospell is a rule sufficient of it selfe to rule the life of euery christian man here without any other rule Item that all other rules vnder whose obseruances diuers religious persoÌ„s be gouerned do ad no more perfection to the gospell then
Lords depart in peace whereunto the standers by answered Amen Thus the councell being dissolued Frier Iohn Bishop of Catthan by the consent and commandement of the Pope and the Councell went vp into the Pulpit to make a Sermon taking for his theame Vos autem tristitiam habetis iterum autem videbo vos gaudebit cor vestruÌ„ You are now in sadnes I will see you againe and then your harts shall reioice The which collation being ended an other Cardinall named Anthony was sent vp by the Pope and the Councell with this proclamation first to dismisse the Synode and to geue euery man leaue to depart home Also to declare the Popes indulgence vnto them who by the authoritie of God almighty had granted to them all and euery one preâ—ent at that Councell full absolution once in their life so that euery one within two moneths after the hearing of this indulgence should procure the same in forme of writing Also another indulgence was graunted in like maner of plenary remission at the hour of death and that was vnderstand as well of the houshold as of the maisters themselues But vnder this condition that from the time of notification of the same they should fast by the space of one whole yeare euery Friday for the absolution in their life time And for the absolution at the houre of death to fast the same Friday another yeare except they had some lawfull impediment to the contrary so that after the second yeare they should fast vnto their liues end or else to do some other good worke The which beeing in this maner proclaimed the Synode brake vp and euery man departed home The number of the foriners resorting to this Counsell both spirituall and temporall was 60500. whereof the number of Archbishops and Bishops was 346. Abbots and Doctours 564. Secular men Princes Dukes Earles Knightes Esquiers 16000. Besides common women belonging to the same Councell 450. Barbers 600. Minstrels Cookes and Iesters 320. So that the whole multitude which were vewed to be in the Towne of Constance betweene Easter and Whitsontide were numbred to be 60500. strangers and forreners at that Councell Here is to be noted that in this Councell of Constance nothing was decreed or enacted worthy of memorie but this only that the Popes authoritie is vnder the Councell and that the Councell ought to iudge the Pope And as touching the Communion in both kindes although the Councell did not denie but that it was vsed by Christ and his Apostles yet notwithstanding by the same Councell it was decreed to the contrary Hetherto wee haue comprehended the order and discourse of this Councell with the actes and Sessions concerning the same which Councell although it was principally thought to be assembled for quieting of the schisme betweene the three Popes yet notwithstanding a great part thereof was for the cause of the Bohemians and especially for Iohn Hus As appeared by their preparation before the Councell For before the Councell began the Emperour Sigismund aforesaid sent certain Gentlemen Bohemians which were of his owne houshold giuing them in charge to bring Iohn Hus Bacheler of Diuinitie vnto the saide Councell and that vnder his safe conduict the meaning and intent thereof was that Iohn Hus should purge and cleare himselfe of the blame which they had laid against him and for the more better assurance the Emperour did not only promise him safe conduict that he might come freely vnto Constance but also to returne againe into Boheme without fraud or interruption he promised also to receiue him vnder his protection and vnder sauegard of the whole Empire For the same onely cause the Emperour sent him afterwards the said safeconduicts double written both in Latine and Almaine the forme whereof doth heereafter ensue ¶ Sigismund by the grace of God King of the Romaines of Hungary and Denmarke Croatia c. To all Princes as well Ecclesiasticall as Seculer Dukes Marquesses and Earles Barrons Captaynes Borovvmaisters Iudges and Gouernours officers of townes burgages and villages and vnto all rulers of the comminalty and generally to all the subiects of our Empire to whome these letters shall come grace and all goodnes Wee charge and commaund you all that you haue respect vnto Iohn Hus the which is departed out of Boheme to come vnto the generall Councell the which shall be celebrate and holden very shortly at the towne of Constance The which Iohn Hus we haue receiued vnder our protection and safegard of the whole Empire desiring you that you will chearefully receyue hym when he shall come towards you and that you intreat and handle hym gently shewing hym fauour and good will and shew hym pleasure in all thyngs as touchyng the forwardnes ease and assurance of hys iourney as well by land as by water Moreouer we will that he and all his company with hys carriage and necessaries shall passe throughout all places passages portes bridges lands gouernances Lordships liberties cities townes bourgages castels and villages and all other your dominions wythout payeng of anye manner of imposition or dane money peage tribute or anye other manner of tolle whatsoeuer it be we will also that you suffer hym to passe rest tarie and to soiourne at libertie without dooing vnto hym anye maner of impeachment or vexation or trouble and that if neede shall so require you do prouide a faythfull company to conduct hym withall for the honour and reuerence which you owe vnto our imperiall maiesty Yeuen at Spire the xviij of October in the yeare of our Lord GOD 1414. ¶ By this it may appeare that this safe conduct was graunted not in the time of the Councell by the Bishops but before the Councell by the Emperour who was or ought to be the principall ordeiner and directer of the Councell vnder God Now whether the Bishops in breaking and adnulling this promise of the Emperour against the Emperours mind because the discussion therof belongeth Ad materiam iuris non facti being a matter rather or lawe then of story I will differ to reason this case with maister Cope to such time as may be more conuenient to the full tractation thereof Notwithstanding briefly to touch and passe let vs consider part of the reasons of the saide Cope how friuolous and false they be and easie to be refelled What saith he if he preached by the way comming vp First that is false vide infra page What saith he if he stood obstinate in his heresie What if he sought to escape away after hys comming vp To this the Lords of Boheme doo aunswere that his safeconduct was broken and he imprisoned not onely before he attempted to escape or before hee was condemned for an hereticke but also before he was heard of the Councell what he was Vide infr page Further where Cope sayth that the generall Councell was aboue the Emperour and hath power in case of heresie to breake publique leagues
nowe come to manifest their innocencie before the whole Church and to require open audience where as the laitie may also be present The request was graunted them and being further demanded in what poynts they did disagree from the church of Rome they propounded 4. Articles First they affirmed that all suche as woulde be saued ought of necessitie to receiue the Communion of the laste supper vnder both kindes of bread and wine The second Article they affirmed aâ—l ciuil rule and dominion to be forbidden vnto yâ— Clergy by the law of God The thirde Article that the preaching of the worde of God is free for all men and in all places The fourth Article as touching open crimes and offences which are in no wise to be suffered for the â—â—oiding of greater euill These were the onely propositions whyche they propounded before the Councell in the name of the whole realme Then another ambassador affirmed that he had hard of the Bohemians diuers and sundry thinges offensiue to Christian eares amongst the which this was one poynte that they should preach that the inuention of the order of begging Friers was diabolicall Then Procopius rising vppe sayde neither is it vntrue for if neyther Moises neyther before hym the Patriarkes neither after him the Prophets neyther in the new lawe Christe and hys Apostles did institute the order of begging friers who doth dout but that it was an inuention of the deuil and a worke of darkenesse This answere of Procopius was derided of them all And Cardinall Iulianus went about to prooue that not onely the decrees of the Patriarkes and Prophetes and those things which Christ and his Apostles had instituted to be onely of God but also all such decrees as the church shuld ordaine being guided through the holy ghost be the workes of God All be it as he sayde the order of begging Friers might seeme to be taken out of some parte of the gospel The Bohemians chose out 4. diuines which shuld declare their Articles to be taken out of the Scriptures Likewise on the contrary part there was 4. appoynted by the councell This disputation continued 50. dayes where many thinges were alledged on either parte whereof as place shal serue more hereafter by the grace of Christ shal be sayd when we come to the time of that Councel In the meane season while yâ— Bohemians were thus in long conflicts wyth Sigismund the Emperour and the Pope fighting for their religion vnto whome notwtstanding all the fulnesse of the Popes power was bent against them God of his goodnesse had geueÌ„ such noble victories as is aboue expressed and euer did prosper them so loÌ„g as they could agree among theÌ„selues as these things I say were doing in Boheme King Henry the 5. fighting likewise in Fraunce albeit for no like matters of religion fell sicke at Boys and died after he had raigned 9. yeres 5. moneths 3. wekes and odde daies from his coronation This king in his life and in all hys doings was so deuout seruiceable to the Pope and his chapleins that he was called of many the Prince of priests who left behind him a sonne being yet an infant 9. monthes and 15. dayes of age whom he had by Quene Katherine daughter to the French king married to him about 2. or 3. yeares before The name of which Prince succeeding after his father was Henry 6. lefte vnder the gouernement and protection of his vncle named Humfrey Duke of Gloucester ¶ The names of the Archbishops of Canterbury in this fifte Booke conteined 54 Simon Islepe 17 56 Simon Langham 2 57 William Witlesey 5 58 Simon Sudbery 6 59 William Courtney 15 60 Thomas Arundel 18 61 Henry Chichesly 29 THE SIXT PART OR SECTION pertaining to the last 300. yeares A preface to the reader ACcording to the fiue sondry diuersities and alterations of the Churche so haue I deuided hetherto the order of thys presente Church story into fiue principall partes euery part containing 300. yeares So that nowe comming to the laste 300. yeares that is to the last times of the Church counting from the time of Wickleffe For as muche as in the compasse of the sayd last 300 yeres are contained great troubles and perturbations of the Church with the meruailous reformation of the same through the wonderous operation of the almighty all which things cannot be comprehended in one booke I haue therefore disposed the sayd latter 30. yeares into diuers bookes beginning nowe with the sixt booke at the raigne of king Henry the vj. In which booke beside the greeuous and sundry persecutions raised vp by Antichrist to be noted here in is also to be obserued that where as it hath of long time bene receyued and thought of the common people that this religion now generally vsed hath sprong vp and risen but of late euen by the space as many do thinke of 20. or 30. yeares it may now manifestly appeare not onely by the Acts and Monuments heretofore passed but also by the hystories here after following howe this profession of Christes religion hath bene spread abroade in Englande of olde and auncient time not onely from the space of these 200. late yeares from the time of Wyckleffe but hathe continually from time to time sparkled abroade although the flames thereof haue neuer so perfectly burst out as they haue done within these hundred yeares and more As by these hystories here collected gathered out of Registers especially of the Diocesse of Norwich shall manifestly appeare wherein may be seene what men and how many both men and women within the sayde Diocesse of Norwich haue bene which haue defended the same cause of doctrine which now is receiued by vs in the Church Which persones althoughe then they were not so strongly armed in their cause and quarel as of late yeres they haue bene yet were they warriours in Christes churche and fought for their power in the same cause And although they gaue backe through tyrannie yet iudge thou the best good Reader and referre the cause therof to God who reuealeth all things according to his determined will and appoynted time THis yong prince being vnder the age of one yeare after the death of his father succeeded in his reigne and kingdom of England Anno 1422. and in the 8. yeare was crowned at Westminster and the 2. yeare after was crowned also at Paris Henry bishop of Winchester Cardinall being present at them both raigned 38. yeres and then was deposed by Edwarde the 4. as heere after Christ willing shall be declared in his time In the firste yeare of his raigne was burned the constant witnesse bearer and testis of Christes doctrine William Tailour a Priest vnder Henry Chichesley Archbishop of Canterbury Of this William Tailour I read that in the dayes of Thomas Arundell hee was first apprehended and abiured Afterwarde in the daies of Henry Chichesley aboute the yeare of our Lorde 1421. which was
thys Epistle in diuers places of the decrerals as most true and therfore it shal be nothing from the purpose to rehearse other sayings out of the same Epistle where he sayth that he which liueth rebelliously and refuseth both to learne and to doe good is rather a member of the deuill then of Christ and doth shew himselfe rather to be an infidel then a faithful Christian. Vpō which words the glose which Panormitane calleth singular is muche allowed sayeth that if the crime or offence of the bishop of Rome be notorious wherby the Church is offended if he be incorrigible he may be accused therof If then he may be accused Ergo also he may be punished and according to the exigent of the fault deposed Otherwise he should be accused in vaine Now is there no more any place of defence left for our aduersaries but that the Pope may be deposed Notwithstanding it is not yet euident whether hee may be deposed by that councel or no which we now take in hād to discours And first of all the aduersaries will graunt thys vnto vs that the Bishop of Rome may be deposed by the Church for somuch as the Pope being the vicare of the Church no man doubteth but that a Lorde may put out his vicare at his wil pleasure neither is to be douted but that the Pope is more truly called the vicare of the church then of christ But if the church may depose the pope Ergo the coūcel also may do the same Also the glose which Panormitane in his wryting doth so greatly commend hath this sentence that the general coūcel is iudge ouer the pope in al cases Likewise the most sacred Synode of Constantinople whych is allowed of all men doth appoynt the bishops of Rome to be vnder the iudgement of the councel and the councell to iudge and determine of euery doutfull matter or question that doeth arise concerning the bishop of Rome Neither let any mā doubt hereof because this worde deposition is not mentioned for it is sayde of euery doutfull matter or question For if the Synode do iudge of euery doubt Ergo it shall also iudge whether the pope shal be deposed or no for that may also come in doute And because we will not seeke examples farre of Iohn 23. Whom all the world dyd reuerence was deposed of his Papacie by the Councell of Constance Neither yet was he cōdemned for any heresy but because he did offend the Church by his manifolde crimes the sacred Synode thought good to depose him and euer since continually the church hath proceded by like example that their opinion might cease which affirme that the Pope cannot be deposed but onely for heresy But heere is yet one thing not to be omitted that certaine men do affirme the general Councels to be of no effect except the Pope do cal and appoynt them and his authoritie remaine with them Wherupon they said that Dioscorus did rebuke Paschasius the bishop of Cicili and legate of Pope Leo because that hee did enterprise wythout the authoritie of the Apostolicke Sea to call a Councell at Ephesus They also alledge an other testimony of the Sinode of Chalcedone wheras when mention was made of the Councel of Ephesus al the Bishops cried out saying we ought not to call it a Councell because it was neyther gathered by the apostolike authority neither rightly kept By the which authorities they which say that the Councels cannot be holden without the consent of the Pope do thinke themselues marueilously armed Whose sentence opinion if it take place and preuaile as they desire it shall bring with it the great ruine and decay of the Church For what remedy shall we finde if that a wicked Pope doe disturbe the whole Church destroy soules seduce the people by his euil examples if finally he preach contrary vnto the faith and fill the people full of heresies shal we prouide no stay or stoppe for him Shall we suffer all things to runne to ruine and decay with him Who woulde thinke that the bishop of Rome would cōgregate a councell for hys owne correction or deposition for as men are prone vnto sinne so would they also sinne wythout punishment But when as I do peruse ancient hystories and the Acts of the Apostles I do not finde this order that councels should be gathered only at the will of the Pope for the first Councel of all after that Mathias was substitute in the place of Iudas was not congregate at the commandement of Peter but at the commandement of Christ who commanded the Apostles that they should not depart from Ierusalem but looke for the promise of the father The seconde Councell as touching the election of the deacons Peter alone did not congregate but the 12. Apostles for it is wrytten The 12. Apostles calling together the multitude c. The thirde Councell whych was holden as touching the taking away of circumcision other ceremonies of the lawe was gathered together by a generall inspiration for it is written The Apostles and Elders came together c. The fourth Councell whereas certaine thyngs contained in the law are permitted seemeth to be gathered by Iames so discoursing throughout all there can nothing be founde in the primatiue Church whereby it should appeare that the authority of congregating of Councels should pertaine onely vnto Bishoppes of Rome Neither alterwards in the time of Constantinus Magnus and other Emperours was the consent of the bishops of Rome greatly required to the congregating of Councels and therefore it is wrytten thus of the Synode of Chalcedon The sacred and vniuersall Synode gathered together at Chalcedone the chiefe Citie of the prouince of Berthunia according vnto the grace of God the sanctions of the most godly and Christian Emperours Valentinian and Martian doeth not make any mention of the Byshop of Rome although hys consent were there Wherfore if the pope would resist and would haue no Councell congregate yet if the greater part of the Church do iudge it necessary to haue a Councel the Councell may be congregate whether the Pope wil or no. The Councel holden at Pisa was not congregate by the authoritie and consent of any Pope when as Gregorie did condemne it and Benedict cursed it The same also may be sayde of the Coūcel of Constance whych was assembled by the authority of Pope Iohn who in respect of the Spaniardes was no true Pope And if the Councell of Pisa were no true Councell Pope Iohn was no true Pope wherupon his consent to the congregating of the Councel of Constance was of no effect Moreouer it is more then folly to affirme that when the pope hath once geuen his consent if it shuld be called backe that the Councel should then cease for then it is no more in his power to reuoke his cōsent And of necessity he must be obedient vnto the Councel wherof he
Chalcedon tooke their conclusion out of the holy scriptures so did the Councell of Constance this which we now reason vpon And like as the one is an Article of the Catholicke faithe so is the other also And he which holdeth any opinion cōtrary to either of both is an hereticke Furthermore they seeme vnto me to dreame and dote which confessing them to be vexities wil not confesse them to be verities of faith For if they be verities I pray you wherof are they verities Truely not of Grammer much lesse of Logike and from Astronomy and Phisicke they are farre distant Neither is there any other man but a diuine that will graunt this veritie whome Scripture doth force vnto it of necessity if he do beleeue Christ or his Apostles Therefore this is a verity of the Catholicke faith which all men ought to embrace and he which obstinatly resisteth against the same is to be iudged an hereticke as the thirde conclusion doth affirm Neither let any man thinke it hard or cruell that he should be called an hereticke which goeth about to derogate any thing frō the power of the geuerall Councel which is confirmed by so many testimonies and authorities Also Panormitan alledgeth S. Hierome saying He which vnderstandeth the scripture otherwise then the consent of the holy Ghost doth require albeit he do not depart from the Church may be called an hereticke Wherupon it foloweth that he which vpon the wordes of Christ saying vnto Peter Dic Ecclesiae i. Tel it vnto the Church doeth not vnderstand by the Church the generall Councell vnderstandeth it otherwise then the sense of the holy Ghost doth require and there by may be noted as an hereticke And to proue that the sense of the holy Ghost is otherwise then he doth iudge it the councell of Constance doth declare The which interpreting those words Dic Ecclesiae i. Tel it vnto the churche spoken by the holy Ghoste vnderstandeth them to be spoken of the generall councell By these and many other waightier reasons the 3. aforesaid conclusions seemed true vnto the Diuines thorough them they also allowed the residue Now haue we suffiētly sayd as touching that which was before promised neither do I think any man now to be in doubt of these 3. first conclusions Now to returne againe vnto our storie it is our purpose to declare those thinges which happened after the conclusions of the Diuines for there are many things worthy of remēbraunce which also may happely be profitable vnto the posteritie When the disputation was ended and a final conclusion of these matters euen at hand the Archbish. of Millaine and Panormitane with the residue of their fellow ambassadors of the king of Arragon and duke of Willam armed themselues with all their power to lette the matter exhorting all men of their faction to withstand it with stout and valiant stomackes And first of all assoone as the congregation was assembled together the byshop of Burgen exhorted them to deferre the conclusion to tary for the Ambassadors of other Princes which would returne from Mentz After him Panormitane with a graue and Rhetoricall Oration spake in a maner as followeth I haue saide he had a cōmaundement by the prophet to cry without ceasing Which prophet sayd Cry out cease not lift vp thy voice as a trumpet If that in any matter at any time before hee ought to haue cried this matter specially which is now in hand lacketh crying and roaring out when as the state of the vniuersal churche is intreated vpon either to be preserued or vtterly ouerthrown and that he hath cried so much in thys matter that he doubted not but the saying of Dauid was fulfilled in hym where hee sayeth Laboraui clamans raucae sunt factae fauces meae I haue laboured crying out that my iawes are become horce Notwythstanding that he would both now and as often as neede should require wythout ceasing still crie out and specially now in this most difficult and waighty matter where in hee required the sacred Councell gentlely to heare both hym and the Ambassadours of other Princes adding moreouer foure thinges to be considered in all requestes made of any man The which he also required the fathers now presently to marke consider Who it is that maketh the request What is required Why it shuld be required and what effect woulde come by the request eyther graunted or denyed As touching the first poynt he sayde The most noble kynges and excellent Princes wyth their prelates to be of great power and then reconed vp that kyng of Castill the king of Arrogon the Duke of Millaine and the Byshops of the same Princes rehearsing also the merites good deedes of the sayde kings also of the duke of Millaine But when as hee came to make mention of the prelates he coulde not restraine himself but began to wax somewhat hoate saying that the greatest number of Prelates were on his parte For if the Byshops and Abbotes were counted it were not to be doubted but the greatest part of them would haue this present matter deferred and forsomuch as the whole power of the councell doth consist in the Bishops it is not to be suffered that they being neglected and contēned that should be concluded whych pleased the greater part of the inferiours For the keyes sayde he were geuen to the Apostles to their successors which are the Byshops also that there are three kindes of Synodes Episcopall Prouinciall and Generall and none of all these without Bishops Wherfore the maner and order of the present Councell seemed vndecent wheras thinges were not weyed according as men excell in dignitie but by moste voyces Notwithstanding according to the most famous Epistle of Clement the Byshops were the pillers and keyes of heauen and the inferiours had no determining voyce but onely a consultatiue voyce with them wherefore there would be a great offence in thys behalfe if a matter of faith shoulde be determined without the bishops in which matter not only the bishoppes but also the secular Princes ought to bee admitted And for so much as they in the name of their princes desired to be admitted to the examination of thys present matter and would examine the matter more fully hee cōplained greatly how vnworthy a thing it was that they should be contemned or despised After many things spoken to this ende effect he passed ouer to the second part of his Oration declaring what it was that he required not gold nor siluer neither precious stones neither prouinces nor kingdomes neither a thing hard to be done but that only the delay of the sacred councell was required that the fathers would stay in the processe against the Pope and in the conclusion and determination of matters which are now in hand Neither shuld the delay be long but only vntil the returne of the Ambassadors from Mentz whome he knew well would returne very shortly That
excluded out of the land The crowched Friers The knights of S. Iohn called the knightes of the Rodes Templaries burned at Paris to the number of â—â— The order of the Templarie put downe The horrible sect of the Templaries Cistercian Monkes for money redeme their exemptions of the pope The Fryers minorites deceiued of Pope Clement Ex Chron. Thâ— Wals. One thiefe be guileth mother Pope ClemeÌ„t excommunicateth the Venetians for making a duke The pryde and tyranny of Pope Clement 5. FrauÌ„cis Dádulus humbleth him selfe for his countrey Out of Sabellie and is alleaged in the booke named the Image of tyranny The pietie of Dandulus to his countrey Pietie thaÌ„kfully rewarded Rob. Winchelsey returned home from banishment Anno. 1311. The counting of the yeare was in the old time from Michaelmas to the same day againe Ex Chron. The. Wals. The Archb. of Cant excommunicateth the Bish. of Couentry for holdyng with Peter Gaueston Peter Gaueston taken of the nobles The kyng entreateth for Gaueston Guy of Warwike Peter Gaueston againe apprehended by Gwy of Warwike Peter Gaueston beheaded The corpes of Peter Gaueston buryed in the kinges Manor of Langley The Nobles of England cared not for the popes letters The Popes Legates not admitted of the Nobles of England Anno. 1312. The kyng ruled by foreine counsayle Makebates about the kyng Mediation for making peace The king reconciled againe with his nobles Anno. 1313. What diâ—cord doth in a common weale The Scotâ— rebel against the realme of England English men ouercome by the Scottse Pope Clement neuer late in the sea of Rome Ann. 1314. Miserable death and famine in England A description of an horrible famine in the realm of England Ex Chron. Tho. Wals. in vita Edwardâ— 2. The Scottes driuen out of Ireland Anno. 1317. The white battaile of the spiriâ—â—al men in Yorkâ—â—ire The two Spensers Two legates seat from Rome The Popes pillage The Popes legates spoiled of all their yl gotten treasure The Popes curse coÌ„temned of the Scottes The Clergie of Englande denyeth to contribute to the popes legates A prohibition against strange taxes impositions A prohibition for paying the Popes Peter pence Reade before so the liues of king Offa and kyng Adelwulfe The pryde of the Spensers Anno. 1321. That Thomas Earle of Lancaster came of Edmund younger sonne of K. Henry 3.22 of the greatest nobilitie of the realme put to death by the kyng Anno. 1322. The cruell reioysing of the kyng Anno. 1323. The king distressed again in Scot. land Polydoru Virgilius an Itallan wryter of our English stories Anno. 1324. The queene put to her pension The queene sent to F. Ser Prince Eâ— Prince Edward made duke of Aqutaine and Earle of PoÌ„â—at The queene the prince resuse to returne into England The queene the prince proclaymed â—â—â— tours in England The King coâ—spired priuely the death of the Queene and of his sonne Anno. 1325. Prince Edward betrothed to the Erle of Heynawdes daughter The queene returneth to England The landing of the queen Anno. 1326. The k. destitute of help and soldiors The answer of the Londiner to the kyng The liberties of the citie of London in going out to warre The kings proclamation The Queens proclamation The Queenes letter The Bishop of Exeter beheaded of the common at the staderd in Cheâ—pâ— The 〈◊〉 builded in Oxford 2. Colledges Exeter Colleage and Hart hall whose name was Guâ—lter Stapletâ—â— Hugh Spenser the father takeÌ„ and hanged in chayne The king taken in Wales Hugh Spenser the sonne taken and executed A bill exhibited in the parliament house against king Edward the secoÌ„d King Edward deposed by consent of the parliament house and his sonne Edw. chosen kyng Michael house in Cambridge founded Henry StauntoÌ„ founder of Michael house in Cambridge Nicolicus de Lyrd Guilielmus Ocham Tyranny odious to the people A spiritual Bul. called and areâ—ted before a leculat iudge Ex Tho. Walsing The â—ormâ— of wordes when any Bish doeth chalenge the priuiledge of the church against a secular iudge The Bishop rescued by the Clergie The K. proceedeth in iudgement against the B. the priuilegies of the church notwithstanding to the contrary Simon Mepham archb of Cant. Pope Iohn 22. a Monâ—â— Cidercâ—an A new solid heresie Heresy with the Pope to say that Christ the Apostles had no proper poâ—â—eâ—sions here Strife betweene the pope the Emperour Tâ—e Empeâ—â—â—r crowned against the will of the pope Pope Beneâ—â—tus 12. a Monke of Benedictes order Ludouicus the Emperour depriuel and deposed by Pope Benedict 12. A councel at Frankford The Emperours proteâ—â—ation to the councell of Germany Ex Hieroâ— Mario Elex CraÌ„â—â—â— Eâ— Chron. de â— mundi â—lalibus inâ—iâ—ulâ—s Râ—dimentum â—â—â—itiorum Pope Clement 6. The trouble of Ludouick â—he Emp. Heresie of the Popes making obiected against the Emperour The proude heart of the Pope Lewes the Emperour accused by the Pope for an hereticke A good faithfull Archbish. of Mentz Bribers corrupted with mony The pope sowet of discord and bloudshed The pope again stirreth vp war Charles the new Emperor put to flight by the Englishmen Ludouike the right Emperour resigneth vp hys Empyre Ludouike the Emperour impoysoned 1 Iudouicus Emperor martyr Gunterus de Monte Nigro made Emp. Gunterus the right Emperour poysoned The ruine of the Germaine Empire and the first cause thereof The yeare of Iubilei reduced to the L. yeare Pilgrimes in the yeare of Iubilei at Rome The abhominable blasphemous bull of pope Clement The pope commaundeth the Angels O blasphemy of the Pope Ex bulla Clementis Ex ChroÌ„ Wals. in vit Edu 3. The king resistâ—th the pope The tenthes of Church goods giuen to the kyng Anno. 1326. Oriall colledge and S. Mary hal in Oxford builded by K. Ed 2. A story of the commotion betweene the towne and Abbey of Bury Ex latiâ—â— quodam â—sgisâ—râ— The Abnet robbed The Abbot stolne away to Brabante The Abbot restored againe King Edward the 3. Anno. 1327. The defiance of the kyng of Scots The K. and Queene at Yorke with an army of â—000 men readie to meete the K. of Scottes entring the realme The great fraye in Yorke Carlile and new Castle then the keyes of England Northward â—ept with Garisons The Scots priuely passe ouer the riuer of Tine burning and spoyling the countrey all about The kings armie and the Scottes are so neare that eche seeth other The Scots thorough treason escape out of Englande vnfought withall The prouision left in the Scots campe The king returneth to London The mariage of K. Edward solemnised A parliament at Northampton The Ragman role deliuered vp to the Scotâ— The black crosse of Scotland The Bâ—râ—â— geue vp their titles in ScotlaÌ„d A parliament at Salisbury Eâ—rle Henry of Lancaster refuseth to come to the parliamâ—nt The Earle of Kent put to death giltles The Queene with childe by sir Roger Mortimer Sir Roger Mortimer Earle of March. arrained condemned and put to execution The queene put in
was Dominicke the first author and founder of the preaching Fryers who laboured to the said Pope Innocent for the confirmation of his order but did not obteyne in his life tune The next yeare after this Laterane councell dyed pope Innocent an 1216. after whome came Honorius 3. who in the first yeare of his Popedome confirmed the order of the frier Dominicke and gaue to him and his fryers authority to preach and to beare confessions with diuers other priuilegies more And vnder this Pope whiche gouerned 10. yeares liued Dominick fiue yeares after y◠confirmatiō of his order and dyed an 1221. About which yeare the order of the Franciscane Friers began also to bread to spread in the world through preaching and hearing confessions After this Honorius next followed Pope Gregory the 9. about the yeare of our Lord 1228. who for the promoting of the forsayd order of Dominickes gaue out this Bull in tenour as followeth Gregorius bishop seruaunt of Gods seruauntes to his reuerende brethren Archbishops Bishoppes and to his welbeloued Children Abbots Priors and to All Prelates of churches to whom soeuer these presentes shall come greting and Apostolical blessing Because iniquitie hath abounded the charity of man hath waxt cold Behold the Lord hath raysed vp the order of our weibeloued children the preaching Friers who not seking things of their owne but pertayning to Iesus Christ to the extirping as wel of heresies as to the roting out also of other pernitious pestilenciés haue dedicate themselues to the preaching of the word of God We therfore minding to aduaunce their sacred purpose c. and followeth commaunding you to see the sayd persons gently to be receaued among you And that your flockes committed to your charge do receaue deuoutly the seede of Gods word out of their mouth and doe confesse their sinnes vnto them all suche as list whome wee haue authorised to the same to heare confessions and to enioyne penaunce c. Dat. Perusij an Pont. nostri 8. This pope Honorius dyed about the yeare of our Lord 1241. after whom came Celestinus the fourth and sat but 18. daies then came Innocentius the fourth and sat 11. yeares and 6. monethes who although he began first to fauour the friers yet afterward being altered by certayn Diuines of Uniuersities Prelates of Churches and Curates and debarred them of their liberties and priueledges gaue out agayne preceptes and excommunications as well agaynst the Friers as all other religious persons And not long after the same he was dispatched Innocentius being thus remoued out of the way about the yeare of our Lord 1353. Then succeeded Pope Alexander the fourth a great mayntainer of the Friers and sat 7. yeares He reuoked and repeated the Actes and writinges of Pope Innocent his predecessour geuen forth agaynst the Friers wherwith the Diuines and Students of Paris benig not wel contented stirred vp foure principall Doctours The first and chiefe captayne was Guliel de sancto Amore mentioned before pag. 322. against whom wrote Albertus Magnus and Thomas Aquine And at last he was condemned by this foresayd Pope Alexander the 4. in the Extrau Non sine multa The second was Simon Iornalensis the third Godfridus de Fontibus the iiii Henricus de Gandauo These foure with other their complices compiled a certaiene booke against the begging order of Friers both Dominicans and Franciscās intituled Depericulis Ecclesiae cōreiningxim chapters wherof the 14. which is the last with 39. articles agaynst the Friers we haue already trāslated and expressed pag. 317. Beside these 39. articles be other vii articles moreouer to the said booke annexed vnder the name of the students of Paris against the Friers prouing why the sayd Friers ought not to be admitted into their societie which vii articles because they are but short I thought here better to place then to omit them Certaine articles geuen out by the Studentes of Paris agaynst the Fryers why they should not be admitted to theyr societie FIrst we say they are not to be admitted to the societie of our schole but vpon our will and licence For our company or fellowship ought not to be coactiue but voluntary and free Secondly we say they are not to be admitted for somuch as we oft proued their community manifold wayes to be hurtfull and incommodious Thirdly seeing they be of a diuers prosession from vs for they are called regular and not schollasticall we therfore ought not to bee ioyned and associate together in one scholasticall office For asmuch as the Councell of Spayne doth say thou shalt not plough with the Oxe and with the Asse together which is to say Men of diuers professions ought not together to be matched in one kinde of calling or standing for theyr studies and conditions be disagreeing and disseuered from ours and cannot frame or couple together in one communion Fourthly we affirme by the Apostle that they are not to be admitted because they worke dissensions and offēces For so sayth the Apostle Rom vlt. we desire you brethren that ye obserue and take heede of such as make dissentions and offēdicles about the doctrine which you haue learned by the Apostles and auoyd them For such serue not the Lord but their own belly Glose Some they flatter some they backbyte whereby they might feede their belly That through their sweete and pleasaunt wordes and by their benedictions they may deceaue the hartes of the simple Glose That is with their fine sugered and trimme couched wordes they set forth their own traditions wherewith they beguile the hartes of the simple innocentes Fiftly we say they are not to be admitted For that we feare least they be in the number of them which goe about and deuoure mens houses For they thrust in themselues into euery mans house searching and sacking the consciences and states of all persons And whom they finde easie to be seduced as women such they doe circumuent lead them away from the counsailes of their Prelates bynding them either in acte or oth from such we are warned by the Apostle to auoyd Sixtly wee say they are to bee auoyded because wee feare they are false Prophetes Whiche being neither Byshops ner parish priests nor yet their Uicares nor sent by them yet they preach not sent against the minde of the Apostle Rom. 10. saying How shall they preach except they be sent For els there appeareth in them no such great vertue for the whiche they ought to be admitted to preach vncalled Seing therefore that such are so daungerous to the Church they ought to be auoyded Seuenthly we say they are not to be admitted because they be a people so curious in searching inquiring of oother mens doings and spirituall demaynour And yet be they neyther Apostles nor yet successours of the Apostles as bishops nor of the number of the 72. Diciples of the Lord nor their successors that
is parish Priestes nor their helpers nor yet Uicares wherefore seing they liue so in no order by the sentence of the Apostle we are commaunded to auoyd them 2. Thess. vlt. where he saith we admonish and denounce vnto you O brethren in the name of our Lord Iesus Christ that is as the Glose sayth we commaund you by the authoritie of Christ that you withdrawe your selues from euery brother that walketh inordinately and not after the tradition which you haue receaued of vs. c. Looke vpon the common glose of this place and you shall finde that such are to be auoyded till time they amend from so doing c. Besides these articles aboue rehearsed certaine propositions or conclusions were also propounded in the scholes of Paris the same time solemnly to be disputed and defended agaynst the Fryers which in a briefe some of wordes to collect were these First that the begging Friers were not in the state of saluation Secondly that they were bound to labour with theyr handes that could and not to begge Thirdly that they ought not to exercise the office of preaching or to heare the confessiōs of them that wil come to them although being licensed thereunto by the Byshop of Rome or by the Diocesane for somuch as the same is preiudiciall to the ministers and Priestes of the Parishes All these foresayd articles conclusions with the booke set forth by these Paris men This Pope Alexander the 4. condemned to be abolished and burned writing his preceptes to the French K. and also the Vniuersitie of Paris in the fauour of the Friers willing and commaunding the sayd Fryers to be restored to all their priueledges and libertyes in as ample maner as in Pope Gregories tyme before Not long after Pope Alexander the 4. followed Clement the 4. an 1263. and sate 3. yeares Who also gaue the priuiledge to the Friers beginning Quidam temerè c. In which priueledge he condemneth them that say that no mā without licence of his Curate or minister ought to confesse him to the Friers or that a subiect ought to aske licence of theyr ministers so to doe whiche was agaynst the Canon Omnis vtriusque sexus c. made by the Pope Innocent the 3. before recited After this Clement agayn came Pope Martine the 4. an 1281. who renued again the Canon Omnis vtriusque sexus in the behalfe of the Curates against the Friers Then Pope Boniface the 8. began to sit an 1294 viii yeares ix monethes Who taking side with the Fryers gaue to them an other priuiledge beginning Super Cathedram c. In the whiche priuiledge he licensed the Fryers that without licence of Uicares of Churches they shal first present themselues to the Prelates to be admitted by whō if they be refused the second time then they vppon speciall authoritie of this Pope shall be priueledged without eyther Byshop or Curate to preach to bury and to heare cōfessions who soeuer will come to them reuoking all that was decreed by his predecessours before to the contrary notwithstanding By this Pope Boniface a certayne Dominick Frier was made Cardinall named Nicholaus de Teruisio and after the death of Boniface was made also Pope an 1303. surnamed Pope Benedictus 11. Who seing the constituciō of Boniface his predecessor to gender dissension betweene the Prists and Friers made an other constitution beginning Inter cunctas c. reuoking the constitution of Boniface his predecessour Upon which constitution of Pope Benedict Ioannes Monachus make a Glose reuoked also his other Glose made vpon the constitution of Boniface before Again after this Benedictus the 11. folowed pope Clement the 5. an 1335. and sat 9. yeeres who in his generall Councell holden at Uienna reuoked the constitution of Benedictus his predecessor and renewed agayne the former decree of Boniface by a new constitution of his beginning Dudum a Bonifacio 8. c. whiche constitution moreouer was confirmed afterwarde by Pope Iohn the 22. an 1316. which Pope also caused Ioannes de Poliaco to recant Upon this variable diuersity of the Popes one dissēting and repugning from an other rose among the Diuines scholemen in Uniuersities great matter of cōtention as well in the Uniuersity of Paris as the Uniuersity of Oxford about the begging Friers some holding one way some an other way But especially 5. principal opinions to be noted of learned men who thē disputing against the friers were condemned for heretickes and their assertions reproued The first was the opinion of thē which defended that the friers might not by the licence of the Byshop of Rome and of the Prelats preach in Parishes and heare confessions And of this opinion was Guliel de Sācto Amore with his felowes who as is sayd were condemned The second opiniō was this that friers although not by theyr own authority yet by priuiledge of the Pope and of the Bishop might preach and heare confessions in Parishes but yet not without licence of the Parish Priestes Of this opinion was Bernardus glosing vpon the canō Omnis vtriusque sexus afore mentioned The third opinion was that friers might preach and heare confessions without licence of the Parish Priestes but yet the sayd parishners notwithstanding were boūd by the Canon Omnis vtriusque sexus to repeate the same sinnes again if they had no other to theyr own proper curate and of this opinion were many as Godfridus de Fontibus Henricus de Gandauo Ioannes Monachus Cardin Ioannes de Poliaco Which Ioannes de Poliaco Pope Iohn the 22 caused openly in Paris to recant and retract This Ioannes de Poliaco Doctor of diuinity in Paris being complayned of by the friers for certaine articles or assertions was sent for to the Pope where time and place being to him assigned he in the audience of the Pope and of Frierly Cardinals other doctors was straitly examined of his articles To make the story short he at length submitting himselfe to the authority of the terrible see of Rome was caused to recant his assertions openly at Paris His assertions which he did hold were these ¶ The three assertions of Ioannes de Poliaco which he was caused by the Pope to recant at Paris His three assertions Whereof the first was they which were confessed to friers although hauing a generall licence to heare confessions were bounde to confesse agayne their sinnes to their own Parish Priest by the constitutiō Omnis vtriusque sexus c. The second was that the sayd cōstitution Omnis vtriusque sexus standing in his force the Pope coulde not make but parishners wer boūd once a yere to confesse theyr sinnes to their Priest For the doing otherwise importeth a contradiction in it selfe The 3. was that the Pope coulde not geue geuerall licēce to heare confessiōs so but y◠the parishners so confessed were bound to reiterate the same confession made vnto his owne Curate Which be proued by these