History of the Catholic Church from 600 to 1600

CHAP. I. Of POPES.

1. B ENEDICT the XI. was chosen Pope November 1. An. 1304. He absolved Philip King of France from the excommunication of Boniface; and restored the Cardinals, John and James Columnae, which had written against Pope Boniface. And Platina addeth, Boniface had pursued them more then became a Priest, for envy against them, and too much respect of the faction of the Guelphs. He sat nine months.

2. CLEMENS the V. after contention of the Cardinals the space of ten months, was elected; being, in the mean time, at his own seat in Burdeaux. When it was certified unto him, he commanded all the Cardinals to come unto Lions: There were present at his Coronation, Philip King of France, his Son Charles, John Duke of Burgundy, &c. In the midst of the Procession a great wall fell upon them, so that John and twelve other persons were killed, Philip was hurt, the Pope was struck from his horse, and lost out of his Mitre a Carbuncle of the value of six thousand crowns. Platin. When this unlucky pomp was ended, he created many French Cardinals, (and not one Italian) and removed the Court of Rome unto Avenion; where it continued seventy four years, as in another transportation to Babylon. We read not of any, which in all this time made exception, that Rome was the seat of St. Peter, and house of the holy Ghost; and therefore the Pope should abide at Rome. Clemens avouched openly to keep a Concubine, the Daughter of Count de Fuxa. P. Morn. in Myster. ex Villano. He sent three Cardinals with Senatorial power to govern Rome and Italy. Because Ferraria had revolted, and submitted themselves unto the Venetians, he excommunicated the Venetians for accepting them; and gave all their goods unto spoil, wheresoever they could be apprehended: the like he did unto the Florentines, and other Cities, for their revolting. Sardinia did belong unto Genua, and he gave it unto the King of Sicily, for winning it from the Turks. How he dealt with the Emperor, it followeth: But here it is to be remembered, how he ordained, that none should use the title, or exercise the power of Emperor, until he were confirmed by the Pope: And when the Imperial seat is vacant, the Pope shall reign as Emperor until one be chosen. He confirmed the Feast of Corp. Christi, granting Indulgences of one hundred days unto all who shall be present at the Matins, &c. Lib. 3. Clement. tit. 16. de reliquiis ca. Si Dominum.. It seemeth, that the people had not regarded the former Institution. He was the Author of the seventh Book of Decretals: before his death he did condemn them, as containing may snares in them; and caused them to be burnt, saith Io. Naucler. But his Successor did confirm them. He excommunicated Andronicus, the Emperor of the East, as an Heretic, because he would not suffer the Greeks to acknowledge the Pope for their head, &c. Because he would not reside at Rome, the Romans refuse to give him the patrimony of St Peter; and thereby he was brought into the greater exigence: But Platina saith, A great famine was the cause of his scarcity. Then he lived by the money of Bishops, which came unto him to be confirmed, and by such other shifts and gifts; yet by these means, he is said to have gained 9500. marks of Silver, besides his expense, which he bestowed liberally in one year. Platina writeth, that he ordained the Annates, or the first years stipend of all Intrants, to be paid unto the Pope out of all Countries. But Pol. Virgil. de inven. rer. lib. 8. cap. 2. saith, It was the custom of Italy in the days of Pope Alexander the IV. and in the Council of Vienna. An. 1308. the Clergy offered unto the Pope, the twentieth part of their stipends yearly, if he would discharge the Annates, and they were not heard. England would never pay the Annates of lesser Benefices, although they did yield in Bishoprics, saith Caranza in Bonifac. VIII. Io. Naucler. pag. 914. saith, I see none, in Germany, pay Annates unto the Pope, but only they who hold their Benefices of the Pope immediately. Pol. Virgil. loc. cit. saith, How grievous is it to the Priests, to deliver the price of the Annates before they receive a penny, whereby they are forced to undertake great debts, and so wrong their friends from whom they borrow, if it happen that they die soon? shall not this be occasion unto wicked men to corrupt Religion? yea, and indeed (saith he) it breedeth great contempt of the poor Ministers and their Ministry. P. Mornay. in Myster. pag. 540. saith, That An. 1416. the Church of France did refuse to pay the Annates, because, albeit it was once granted in the days of Pope John XXI. for an expedition beyond Sea, and sundry Popes had by force taken them, yet it should not be so, since thereby Benefices and Ecclesiastical things are sold, and both Popes, Bishops and Priests are guilty of simony, contrary to their oaths. But to return unto Pope Clemens; he had promised unto King Philip to abolish the memory of Pope Boniface the VIII. and to annul all his Acts; but by advice of Cardinal Pratensis, he delayed unto a general Council; and this he summoned to be held at Vienna: where the King did require from the Pope the performance of his promise. The Council did acknowledge Boniface to have been a lawful Pope; but they did declare all his Acts against the King, to have been unjust; and that none of them should be prejudicial unto the King, nor his Successors, Io. Naucler. pag. 872, & 878. In this Council the Pope did propound the aid of the Christians in Syria; that the Templaries should be punished; as also the reformation of the Church. Wars were proclaimed; and Indulgences were offered in these words; We will, that the punishment of Hell be no way laid upon him which is signed with the Cross; granting also, unto every signed person, power to pull three or four souls out of Purgatory at their pleasure. The Divines at Paris were not a little scandalized, and the rather, because it was written in the same Bull, We command the Angels to carry the absolved soul into the glory of Paradise. It was then a received Article, that the Pope may command the Angels as his Sergeants. In this Council the Templaries were condemned for their Apostasy. But Io. Bale in Cent. 4. 82. in Appen. 2. showeth from Christop. Massaeus, and P. Mornay. showeth, that Bocatius, Villanus, Antonin, Aventin, and others, bear witness of their innocence; some affirm, that their great revenues through Europe was the cause of their ruin; and therefore some accuse Pope Clemens, and King Philip: others say, the Pope envied them, because they inveighed against the Popes and Court of Rome, as disturbers of Christendom, and the cause of losing Syria and Palestine. Io. Naucler. pag. 873. saith, At that time Clemens the V. accused the Templaries of impiety; and that order was destroyed; and their most large revenues were taken. Some report, that they had an image clothed with a man's skin, unto which, when they entered the Order, they did homage, sacrificing most cruelly with man's blood; which when they had drunk, they did exhort one another unto continuance in such wickedness: and other crimes were imputed unto them, especially that by their craft the Turks had got Jerusalem. This pest (saith he) did fall by the great fervor of all French; and also in Germany, after the Letters of Pope Clemens: and I see, that some writers do not so much condemn the doleful religion of the Templaries, as the avarice of the French King, who was the cause of this faction: And Pope Clemens gave their goods unto the Order of St. John, or the Hospitalaries; but because the King and other Princes had taken possession of them, much money must be paid for redeeming them. But thereafter, the King and his children were obnoxious to many miseries, which they were said to have suffered for their iniquities; and many judged those men to have suffered unjustly, and did reverence them as Martyrs, and with devotion did gather their bodies and bones. Moreover (saith he) Jacob de Moguntia, writing of those times, reporteth, that Clemens the V. condemned the Order of the Templaries; and committed the execution against some in Germany unto the Bishop of Mainz: He called a Synod; and when he was in the Chapter-house, ready to publish the process, a religious man, Hugo Count of Wiltgraff, who abode in the Castle of Grunbach, by Meisenheim, came in with twenty Soldiers, his Brethren of that Order, clad with white clokes, with the sign of the red Cross, after the manner of the Teutonicks, and they all had their weapons under their clokes. The Arch-Bishop rose up unto them, and beckoned with his hand, that they should sit by him: But the Count standing, said, My Lord, Arch-Bishop, it is publicly said, that today you will renounce and accurse me and my Brethren, of the Order of the Temple, which is not pleasant unto us; but we demand, that you would publish unto your Clergy here present, our appeal which we have made unto the next Pope. The Arch-Bishop could not go from his place for fear of weapons, and therefore he answered calmly, It shall be so, but first the Pope's Process must be published; and afterwards, without any distance, he caused the Appeal of the Templaries, with the causes thereof, to be read and published. And among other things in that Appeal, it was written as one cause, that their Brethren, whom the Pope had caused to be burnt, were free of those imputed crimes; and for a miraculous token of their innocence, their clokes, with the sign of the Cross, were not burnt nor consumed in the fire. The Arch-Bishop said unto them, Be of good courage, I will write unto the Pope in your favor; and so it was: And after the Arch-Bishops Letter, the Pope wrote again unto him, and recommended to inquire of the matter: And the Bishop called another Synod; and by advice and consent of other Bishops in the Province, the innocence of the Friers was clearly known, and they were absolved. This was done in Mainz An. 1211. July 1. saith Naucler. P. Morn. in Myster. saith, When John Molan, a Burgundian, the chief of that Order, was entering into the fire, he summoned Pope Clemens to appear, within forty days, before the throne of God, to answer to that sentence pronounced against him. Molan was burnt March 11. An. 1313. and Clemens died April 10. immediately following. As for the third cause of the Synod, we shall have occasion to speak of it in the third Chapter. The See was then vacant two years and three months; and the Cardinals at last did submit all their suffrages unto Jacob de Ossa Cadurcensis; who afterwards went up unto the Papal Chair, and said, I am Pope. This was

3. JOHN the XXIII. who was so desirous of novelties, and to leave remembrance of him, that he turned Bishoprics into Abbeys, and Abbeys into Bishoprics; he divided one into two, and united two into one; he erected new Colleges, and destroyed the old; he appointed new Scribes, and taxes of every Bishop and Priest. Pol. Virgil. de inven. rer. lib. 8. cap. 2. By a Decree he pronounced them Heretics, who say, Christ did teach perfect poverty; that is, to renounce the possession of all goods, both in particular and in common; for (said he) it is impossible to retain the use of consuming things, and to quit the right of them both in particular and in common. This Decree (saith Platina) doth scarcely accord with sacred Scripture, which testifieth in many places, that Christ and his Disciples had not of their own, and it condemneth all the Franciscans, teaching and disputing in their schools, against the ambition and avarice of the Clergy; and it was made directly against the Decree of Pope Nicolaus the IV. Bellarm. de Ro. pont. lib. 4. cap. 14. saith, These two Decrees fight not; because Nicolaus denieth not, that Christ had some propriety although in common; but he denieth that Christ lived so always; and John denieth not, that Christ sometimes had not propriety in particular, nor in common; but he denieth that he lived so always. Thus the Jesuit will have the two to agree, although John would purposely condemn the others Decree. This John believed, that the souls do not enjoy the presence of God before the day of judgment. Bellarm. loc. cit. testifieth, that the Cardinals did resist this opinion; and that he repented the day before his death; nor was it an error (saith he) because it was not defined in any Council. Naucler. saith, Many Divines, of approved knowledge and life, held that this Pope was an Heretic, for holding some errors; which (they say) he recanted coldly at his death; and his Successor, Benedict, did publicly condemn those errors. Note here, the Pope was an Heretic; and the Pope recanted; but he recanted coldly. Erasmus in Praefat. before the fifth book of Irenaeus, saith, He was compelled by the Divines of Paris to recant his opinion. Bishop Jewel against Harding, pag. 668. declareth this ex Massae. lib. 18. Pope John taught and professed error; and he sent two Preachers to Paris, the one a Dominican, and the other a Franciscan, to maintain the same heresy: But one Thomas, an English Preacher, withstood the Pope; and the Pope threw him into prison: hereupon the King summoned a Council unto his Palace in Vintiana Sylva; the whole Assembly subscribed against the Pope; immediately the King sent unto Pope John, and willed him to reform his error, and to set the Preacher at liberty; and so he did. At that time Peter de Corbaria, John and Michelin, three Minorites, did openly teach, that St. Peter was no more the head of the Church, then any of the other Apostles; that Christ left no Vicar upon earth; that the Pope hath no power to correct or punish, to set up or cast down an Emperor; all Priests, of whatsoever degree, are of equal degree, power and jurisdiction, by the institution of Christ; and it proceedeth from man's authority, that one hath more power then another; neither the Pope, nor all the Church, can, by coactive power, punish any man, unless they be authorised by the Emperor. At that time the Pope and Emperor were at variance, as followeth; and when the Emperor went to Rome, Pope John was deposed by the Cardinals as a fugitive; and the now named Peter was chosen, and called NICOLAUS the V. When he was installed, Pope John accursed him, for those his articles; his excommunication is in the Extravagants of Pope John the XXII. and beginneth, Ad audientiam: and Pope Nicolaus accursed Pope John. At last Boniface, Earl of Pisa, brought Pope Nicolaus to Avenion, and there shut him up in a Monastery till he died, Antonin. par. 4. tit. 11. cap. 7. §. 5. Nicolaus had advanced the Minorites, and John degraded them the more, and declared them Heretics. He sat twenty years. His Heirs found in his treasury 25. millions of crowns. Io. Naucler.

4. BENEDICT the XII. sent 25000. florens for reparation of S. Peter's Church at Rome. His contention with the Emperor followeth. His Epitaph describeth his life briefly:

He sat seven years; and died An. 1342.

5. CLEMENS the VI. took upon him, at the first, to enrich all his Cardinals with the Bishoprics and Benefices of England. Edward the III. was not a little offended, and annulled all the provisions which the Pope had given within his Realm; commanding, under pain of imprisonment and death, that none presume to bring from the Pope any such provisions. At the same time all the tenths of Templaries were paid unto Edward, as followeth. Clemens exchanged a fue-duty, which the French were wont to pay out of Naples, for the City Avenion; and so that Kingdom was made free, and Avenion was a part of St. Peter's patrimony. Boniface the VIII. had ordained the Jubilee to be kept every hundred year, to the imitation of the ancient Secular Plays, in honor of Apollo and Diana; now Clemens thought he could have no benefit, if it were delayed so long time; therefore he ordained, that it should be kept every fiftieth year, after the manner of the Jews; and so it was kept at Rome An. 1350. Though he did change the time, yet he would keep the Rites of the Secular Plays: 1. In invitation; Before the Secular Games, Heralds were sent through Italy to make publication; and they cried, saying, Come see the Plays which none living hath seen, nor shall see again: So all men, throughout the Papal jurisdiction, were invited by his Trumpeters; and at that time they were exhorted, that in respect of the uncertainty of man's life, they should not let so gracious an occasion slip. 2. The Emperors, Claudius and Domitian, being desirous to have the glory of the Secular Games, did shorten the time of an hundred years; so Clemens the VI. and Urban the IV. have done. 3 The Heathens promised the remission of sin; and there was no wickedness so grievous, which the Jubilee promised not to blot away. 4. The Emperor went in great pomp, and confluence of people; so do the Popes. 5. In the beginning, they were wont to uncover a certain Altar dedicated to Pluto and Proserpina; and when the Plays were finished, that Altar was covered again with earth: So at the Jubilee opened a Gate, which they called, The holy Gate, with a silver hammer; and when he shut it again, he fastened it with silver plate, as honoring the god of riches. 6. During the Secular Plays, the people did visit the Temples, Altars and Relics; so now. 7. The Heathens offered sacrifices unto their gods and goddesses; so now unto the he-Saints and she-Saints. 8. At every Secular Play they had new hymns; at every Jubilee they have new orisons through the streets of the City. 9. The Heathens caused to be engraven on the brazen Altar, the names of the Consuls, or Emperor, in whose time it was solemnised; so now, under what Pope. But the Christian Emperors abolished the Secular Plays; and the Popes have restored them. The Bull of proclamation, under Clemens, hath these words; What person or persons soever, for devotion, shall undertake peregrination unto the holy City, the same day that he goeth out of his house, he may choose a Confessor or Confessors in the way, or where he pleaseth; unto which Confessors, we grant, by our Authority, full power to absolve all cases Papal, as fully as if we were personally present: And we grant, that whosoever, having truly confessed, shall chance to die by the way, shall be absolved from all his sins; and we command the Angels of Heaven, to take his soul out of his body, being absolved, and to carry it into the glory of Paradise, &c. He sat ten years.

6. INNOCENTIUS the VI. in some things gave a good pattern; he would not bestow Benefices, without examination of the life and literature of the Intrant; he suspended many collations that were granted by Clemens, because the persons were not qualified; he commanded all Prelates, under pain of his curse, to reside at their own seats; because the sheep should be attended by their own shepherd, and not by an hireling; he restrained his domestics to a small number, and those were men of good report; and he commanded all Cardinals to do the like; saying, His life, and the life of his Cardinals, should be exemplary unto others, as was the life of our Savior. Platin. Nevertheless, in pride he was not inferior unto any of his Ancestors; for he kindled the wars in Italy, sending Cardinal Aegidius with an Army against sundry Cities in Romandiola, Marchia, Anconitana, &c. which had fallen from the Popes. He sent Magistrates into Rome, now one, and then two, as he pleased: He advanced a vain man, Nicolaus Gencii, who under the title of Tribunus Romae, attempted great things: He charged the Pope to return into Rome, or otherwise he and the City would choose another Pope. When Charles the IV. was chosen Emperor, this Nicolaus (pretending that he was the true Soldier of the holy Ghost, the deliverer of the City which hath jurisdiction over all the world, and now revoked all privileges granted before unto others, in prejudice of her jurisdiction) summoned Lewis Duke of Bavier, and Charles King of Bohem, who called themselves Emperors, and all the Electors, to compear before him, or he will proceed against them as disobedient. Io. Naucler. gener. 45. The people followed him for a time, but soon forsook him; then he fled privily, and sought refuge under the wings of Charles, whom he had summoned: Charles taketh him, and sent him unto Avenion; where he was kept, until Francis Baruncellus did usurp the like prank; the Pope sent against him this Nicolaus; he killed the other, and was again Tribunus; not long after the Pope threw him down again, and created Guido Jordanus Senator for a year. This Pope sat nine years and eight months.

7. URBAN the V. an English man, had waited long at Court, and when he could attain no Benefice, he said unto his fellow, I think verily, although all the Churches of the world were vacant, none of them would fall on me: The same companion, seeing him taken from a Cloister, and crowned with the triple Mitre, said unto him, Now all the Churches of the world are fallen on your head. He followed the course of his Predecessors, in subduing some Cities of Italy, and stirring men to go unto Syria. In the fifth year he would go to Rome: He caused the heads of Peter and Paul to be searched; he took the flesh of them, and when they were laid in boxes of gold, he placed them by the great Altar in Lateran. Platin. If those could be true relics, let the judicious consider. He was the first consecrator of the Rose; and gave it unto Johanna Queen of Sicily, who was called a famous whore; and is said to have killed her husband. From that time the Popes do yearly, on the Sunday of Laetare, honor some Prince with such a Rose; being consecrated with great solemnities, and certain prayers, anointed with balm, sprinkled with musk, and watered with holy water, in sign (as they say) of Jerusalem, both militant and triumphant, in the name of the Father, Son and holy Ghost. About that time began the Agnus Dei, which the Pope giveth in the first year of his Papacy, and reneweth it every seventh year: this is the prayer wherewith they hallow it; By the worship and honor hereof, let the iniquity of us thy servants be washed away; let the filthiness of our sins be cleansed; let pardon be obtained, grace be bestowed, and at last they, with thy Saints and chosen, may deserve to attain eternal life. What more can be wished by the merits of Christ? P. Morn. in Myster. Urban sat twelve years. Platina could not know, whether he died at Avenion, or by the way. Frossard. Hist. lib. 1. saith, At Avenion, An. 1571.

8. GREGORY the XI. had vowed to dwell in Rome only, if ever he were chosen Pope; and then he was mindful of his vow. This was not acceptable unto some Cardinals, nor unto the King of France, who sent his Brother, Duke of Anjow, to dissuade him; at last he would go, and died there shortly after. He sent into Germany, craving tenths of all Church-men; the three Electoral Bishops, with one voice, refused. Crantz. in Saxo. lib. 10. cap. 2. & Naucler. The Histories show many troubles and wars in his time. He sat seven years.

9. When the Cardinals assembled unto the election, the Romans threatened them, if they did not choose a Roman, they would do whereof they should repent; and being not contented so, they came violently among the Cardinals, and caused an old man of an hundred years to be chosen: They sat him upon a white mule, and convoyed him thorough the City with much pomp. The old man died on the third day. Frossard. lib. 2.

10. URBAN the VI. a Roman, was chosen likewise by force and fear. He commanded the Cardinals to have fewer servants and horses; because what was bestowed on them unnecessarily, might be better employed on the poor: he commanded also, they should not take gifts from pleaders in their Courts; wherefore the Cardinals, fearing his severity, went to Anagnia. Platin. But Frossard. (who lived at that time) saith, He displeased all men with his pride; and the Cardinals said, they were forced to choose him; and therefore the See is vacant. So at Funda, they chose CLEMENS the VII. Bishop of Camerak, a French man. This Schism continued thirty nine years. Crantz. in Saxo. lib. 10. cap 4. saith, The Emperors were wont, and yet do, carry in their colors, a double headed Eagle; and now the Popes began to worship a double headed Mitre. Robert Budeus, a Noble man of Britain in France, was in the bounds of the Romans with 2000. men; Clemens allured him on his side: thus troubles began. Charles the V. King of France (the wisest Prince of those times, saith Frossard.) assembled his Estates, especially the Clergy, to inquire which of the two should be accepted: Opinions were different; the Prelates, the King's Brethren, and many Divines were for Clemens; the King approved their sentence; immediately it was proclaimed; and Clemens made his residence at Avenion. There followed him the King of Spain, the Prince of Savoy, the Duke of Milan, the Queen of Naples, and the King of Scotland. The Emperor Charles dissembled, although the greatest part of the Empire followed Urban. Lewis Earl of Flanders, said, Wrong was done to Urban. The Hammonians yield to neither of the two. Frossard. lib. 2. What troubles were then in all the Church, and every Nation partaking thereof? Priests were imprisoned by the adverse party; Cardinals were racked and killed; and many battles were fought for those two; the one called the other a Schismatic and Heretic, the son of Belial, and the Antichrist: It would require a volume to show their bloody facts. Then was great strife for the Kingdom of Sicilies; Johanna the Queen had married four husbands; the cousins and heirs of her husbands pretend right; when she could not eschew the trouble of pretensions, she rendered the Kingdom unto Pope Clemens, to dispose of at his pleasure. Urban gives it to an Hungarian, Charles the brother's son of her first husband; on condition that Pregnan his brothers son should have Campania. Clemens gave the Kingdom to Lewis Duke of Anjou, An. 1380. The people receive Charles: Lewis went thither with an Army of 30000 men. Both pretend right from the Pope; and Lewis alleged the consent of the Queen then defunct. The Neapolitans said, that the Queen could not dispose of the Kingdom; and Clemens was not Pope. Calabria and some others received Lewis, who continued there, and died An. 1383. Then Charles was only King, and refused to give Campania unto Pregnan. Urban summoned Charles to appear at Nuceria; and in the mean time he cast seven Cardinals into prison, and created 39 Cardinals of his own kindred. Charles came with an Army to the place; but Urban fled by sea into Genua, and took the seven imprisoned Cardinals with him; of whom he caused five to be shut up in factis, and to be drowned in the sea. When he heard that Charles was dead, he returned unto Naples, with intention to defraud his sons; but when he could not prevail, he went to Rome : he sent his Bulls from Genua into England (for he could not find a greater enemy against France, saith Frossard.) offering remission of sins unto all who would fight against the Clementines; and gave liberty unto the King to give assignations of the Tithe of all Church-rents (except the Primates) unto the Noble-men for their charges; and he prevailed with some Preachers to persuade the people. They being allured with fair promises, thought themselves happy to die in such Wars; Such were the times saith Frossard. In a short space, by Tithes and voluntary offerings, were gathered 2500000 French crowns; and for the more assurance, the Pope would have a Bishop to be General; and Henry Spencer Bishop of Norwich was named. The like Bull was sent to Lusitania, to excite them against Spain, for siding with Clemens. A Letter of Richard the II. is extant (saith Io. Fox in Act. & Mon • .) unto Pope Urban, exhorting him to have more respect unto the unity and peace of the Church; and showing, that Princes should coerce such mis-order in the Church, as Moses rebuked Aaron; Solomon put down Abiathar; Otho the I. removed John the XIII....and by the same reason (said the King) why may not Kings now bridle Roman Bishops, if the quality of their fault, and the necessity of the Church so require? And if it were not lawful for Princes to restrain the outrages of a Pope, though he were lawfully chosen; he may oppress the Church, change Christendom into Heathens, and make the sufferings of Christ in vain; or else God hath not provided well in all things for his Church on earth, by service of men, to withstand dangers; and the Pope should consider these things seriously, lest he caused all the Princes to rise against him....for certainly the World will not be oppressed by a Prelate; and will rather leave the Romish Church desolate, &c. But affections blunt all admonitions. Urban knew what gain was reaped by the Jubile; therefore he ordained it to be kept every 33 years, because Christ lived but 33 years: so he proclaimed and kept it An. 1383. He caused his Cubicular John de Therano, to write a book on these words, Give to Caesar, what are Caesar's, &c. The scope of the book was to prove, that those words had place only for a time, and after Christ's ascension they were out of date; because he said, If I were lift up to heaven, I will draw all things after me; that is, I will draw all things to the Empire of Popes, who from thence shall be Lord of Lord's. In the year 1383. the Clementines besieged him in a Castle, and had taken him, if the Soldiers had not mutined for want of pay; nor could Clemens afford them 20000. franks. Urban sat eleven years, and died An. 1389. very few bewailed his death, because he was so rude and intrectable. Platin. Then Pope Clemens desired the King to interpose his Authority with the Emperor and other Princes, that for conserving peace, no other Pope be chosen; but he was disappointed, saith Frossard.

11. BONIFACE the IX. was chosen at Rome, one altogether ignorant of literature, and so unfit for the affairs of Court, that he scarcely understood the propositions which were scanned before him; and in his time ignorance was in price, saith Theod. à Niem. the Secretary of many Popes. Morn. in. Myster. yet he was like unto Boniface the VIII. as in name, so in craftiness; and when the Romans began to show their discontentedness, he, like another Tarquinius, cut off the Chastoles high heads. Laur. Valla in Declam. contra Donat. Constant. He openly professed simony; and would admit neither Cardinal nor Bishop; until they delivered money at his pleasure, or at least an Annate. Morn. pag. 490.

12. BENEDICT the XIII. was chosen at Avenion, after the death of Clemens, An. 1393. upon express condition, that if the King of France did not approve the election, another should be chosen. The King heard the Legates of both Popes, but consented to none of them; and, intending the peace of the Church, he sent unto the Emperor, (whose Authority and care should have been principal in this case, saith Frossard.) and unto the Kings of England, Bohemia, and Hungary, entreating them not to be deficient unto public tranquility. After the year 1397. when the Noble men of France were redeemed from the power of the Turks, King Charles wrote again unto the Emperor. They appointed to meet at Rhems, pretending other causes of their meeting. After consultation, they sent the Bishop of Camerak unto Rome, exhorting Boniface, that for the good of the Church, he would lay aside his Papal honor for a time, until by advice of Princes and learned men, a necessary overture were provided. The Pope said, He would follow the advice of the Cardinals. But the people of Rome did exhort him to maintain his own right, and not to submit to any Prince of them all. At the second conference, Boniface said, He would submit, if Benedict would submit also. The Bishop did report this answer unto the Emperor, at Confluentia; and returned into France; and he was sent unto Benedict with the same proposition. His Cardinals could agree upon no certain answer; and he said, He was lawfully chosen, and would not renounce for any man's pleasure. Wherefore a Captain that was sent with the Bishop, laid hands on the Pope, and took him. Then Charles advertised the Emperor; and he entreated the King of England to lay aside all faction for a space, and contribute his aid in this case. When this came in consultation, the Estates were desirous of the purpose, but it did offend them, that the business was carried on by Authority of the French King; and they said, France shall never prescribe an order in Religion unto England. The same year Charles died; and Richard was committed to the Tower, Frossard. lib. 4. Then France agreed with Benedict, upon condition he should procure the peace of the Church. Many Cities in Italy revolted from Boniface, as may be seen in Platin. and he was brought into such great penury, that he sent unto all Countries, offering pardons for so much money as their charges towards Rome would require: By such Indulgences, his Legate brought from one Country 100000. florens. Theod. à Niem. lib. 1. cap. 68. & Mornay. He called his Legates to account, and finding that they had reaped more gain, he put them to death. But his pardons were so contemned, saith Platin. that many crimes were done, because people thought, they could have remission for money. Pol. Virg. de inven. rer. lib. 8. cap. 1. reporteth the same. He kept the Jubilee An. 1400. when many hundreds of people died of the plague at Rome. After that the Cardinals of Avenion went to Rome, to treat of peace: but Boniface said, He only was Pope, and Peter de Luna was the Anti-Pope. They replied, Their Master was not a Simoniack. He discharged them of the City, and within three days he died, An. 1404.

CHAP. II. Of EMPERORS.

1. ALBERT Duke of Austria, summoned a Diet at Frankford; he renounced his former election, and was chosen again. Pope Boniface the VIII. was his only foe; but afterwards he confirmed him, on condition he would expel Philip King of France, and take his Kingdom to himself: But Albert, instead of war, married the Daughter of Philip, and lived for the most part in peace. After the example of his Father, he would never go into Italy; yet he governed his part of it by Deputies and Dukes. He had wars with the Kingdom of Bohemia, and conquered it unto his eldest Son: At whatsoever occasion he had any fight, he was present in person, and was always victorious; therefore he was called Albertus Triumphans. He was once poisoned by the Bishop of Salzburgh, and by help of medicine was preserved. At last he died unfortunately, by conspiracy of his Brother's Son John, in the tenth year of his reign, An. 1308. All the time of Adulph and Albert, Andronicus, the Son of Michael Paleologus, reigned in Constantinople; he would never acknowledge the Pope of Rome. Philip King of France thought now to be Emperor, because the Pope was in his Realm; but Clemens did fear his power, and wrote unto the Electors to hasten the election.

2. HENRY the VII. Earl of Lutzenburgh, was chosen, and quickly confirmed by Clemens; on condition that he should go to Rome, and be crowned within two years: The Pope required this, because he thought by him, to beat down the troubles in Italy, saith Io. Naucler. He had wars with the Duke of Wittembergh, Albert's Brother's Son, for the Kingdom of Bohemia. Albert's Son was dead, leaving but one Daughter, whom Henry did sue for his Son. Then he went into Italy, and subdued Robert King of Pulia. The Pope sent three Cardinals to crown him at Rome; but he began to fear his power, and gave the Cardinals in charge to require homage of him, and that he should swear faithfulness unto the See of Rome. Henry said unto the Cardinals, It was not the custom of his Ancestors, and against the freedom of the Empire, that the Prince of Princes should give an oath of fidelity unto the Servant of Servants. Nevertheless he was crowned, and received graciously by the Clergy and many Cities; and he compelled them to obedience who did refuse. The Pope did strengthen the above named Robert against him; and because that course could not prevail, Jacobine, a Dominican, gave him poison in the wine at the Mass, in Bonconvento, An. 1315. The Pope by his divulged Bulls, would have excused the Frier; but the people were so enraged for this villainy, that they arose against that Order, and killed many of them, and burnt their houses in Tuscia and Lombardy. Andronicus was now become old, and assumed his Son Michael to govern equally; but he lived not long time: his Son Andronicus rebelled against the old Emperor, so that Greece was divided, and became a prey unto Othoman. At that time Chatiles, Governor of Peloponesus, sent for the aid of the Turks; they came, and carried great spoil out of Thracia. The other party sent unto the Italians and Spaniards, which both sought their own gain; and when the Greeks were sensible of their folly, they did submit themselves unto young Andronicus; and then he dealt roughly both with the Turks and Italians, so that they both became his enemies, Laonic. Chalco con. de reb. Turci. lib. 1.

3. After the death of Henry, the Electors could not agree; for four chose Lewis Duke of Bavier; of those four, the Duke of Brandeburgh gave his sentence by his Proctor; and the other three chose Frederick Duke of Austria, who thereafter purchased the consent of Brandeburgh; they were crowned by two Bishops severally; Lewis at Aken, and the other at Bonna; and great sedition arose in Germany. They both, by their Ambassades, sought confirmation from the Pope. Unto LEWIS he said, He had already usurped too much, and gone beyond the power of an absolute Emperor. FREDERICK did allege the valiantness of his Father and Grandfather. Pope John said, Solomon's Son was not very wise. So he rejected them both; and alleged, that according to former Acts of his Predecessors, now he was Emperor. Wherefore wars continued eight years; and John proclaimed against them both, alleging, that the Imperial Crown is the gift of the Pope, since it was decreed, that the Germans may elect their King, but then he is Emperor, when the Pope of Rome, who is Father and Prince of all Christendom, doth approve him; and when the Electors cannot agree, none is King, but the Bishop of Rome governeth at his pleasure, even as the soul should command the body, by whose benefit it liveth; and so shall the world be well ruled, when profane things are subject unto spiritual......For these causes, seeing two are chosen....and neither of the two seemeth worthy unto us, (said he) we command, that within three months they both renounce, &c. The most did follow Lewis. At Frankford was a frequent Diet of the Princes, and all the Electors (Frederick was a captive) there many things were decreed for the honor of the Empire; and that Lewis should provide, that the liberty of Germany be not turned into bondage; and whosoever will maintain the Acts of Pope John, is an enemy of the Republic. Immediately Otho Bishop of Carintha, and Lambert Bishop of Tolouse, the Pope's Legates, were expelled out of Germany. All the Bishops, Prelates, Priests and Monks, obeyed the Decree; only the Dominicans inclined sometimes unto the Emperor, and sometimes unto the Pope. By Authority of that Assembly, an Act was published, that is in Aventin. lib. cit. The heads are; Christ the Savior, our Lord and God, and his chief Apostles, Peter, Paul, James and John have foretold, that perilous times were coming after their departure; and they have sorewarned especially, that we should beware of false Christ's, false Apostles, and false Prophets, who are so called from the lies of their feigned Religion; terming themselves Priests, when they are the messengers of Antichrist; their insatiable thirst of honor and money, their letchery and pride being most manifest, bewray them; we deny not, but confess sincerely, that our times cannot endure any censure......long custom prevaileth above truth; indignation breaketh our silence; seeing from Heaven we are set in the highest watch of human affairs, we cannot be silent, lest we prove to be dumb dogs that cannot bark, as the Prophet speaketh; although we cannot drive away the wolves, because of the iniquities of the times; yet it is our duty to resist them, and declare who they are; although we cannot prevail against them, lurking under sheep's skins, as we would; yet it is in some measure sufficient unto those who cannot attain, to have a willingness to do. [Then they apply unto John, showing how that he vexed the Church of Christ, and compelled Christians to draw their swords against Christians; and brought people into a custom of perjury, rebellion, and conspiracies; and they add] Neither can Christians keep peace when God giveth it, they are so troubled with this Antichrist; so great is the madness of this man, or rather Satan, that openly, in Assemblies, he proclaimeth his wickedness, as if they were good works: When Christian Princes are at variance, then indeed he is Priest of Rome; the great Priest then reigneth and domineereth, when all things are wasted with jars and broils, and his power becometh terrible; he might have most easily restored peace with one Letter, but he hath no will that peace be among us; yea, by him rather was the discord increased; he feigned now to favor Lewis, and then to love Frederick; as each of them was weaker, he promised his aid unto the weaker; he did purposely invite both unto the Coronation, and gave fair words unto both; when they were ready to have agreed, he peswaded them unto Arms; all these things he doth craftily, that when we are undone by intestine wars, he may destroy the Empire, and possess Castles, Towns, and Republics.......When he is capital foe, and public enemy, yet he will be Proctor, Witness, and Judge in his own cause....what he pleaseth, he judgeth lawful......he assumeth the spirit of Satan, making himself like unto the most High; and suffering himself to be worshipped, (which the Angel forbad John to do) and his feet to be kissed, after the manner of Dioclesian and Alexander, two most cruel Tyrants.....Those Popes have thrust Caesar out of Rome and Italy, and Christ out of the Earth; they permit the Heavens unto him, and have taken Hell and Earth unto themselves; and they will be believed, not only called gods of the earth and of men, as if they reign over the souls and tongues, or as if they had divided the Empire of the world with Jupiter; how contrary are these things, Crucified and Supreme power, a Soldier and a Priest, an Emperor and a Pastor?.....he is the two headed Beast, who is Augustus and the great high Priest; as we read of Nero, Decius, &c. Then they refute the particulars of the Pope's Bull; finally concluding, If he be not the Antichrist, certainly he is his forerunner, from whom we appeal unto the Christian Senate of the world. This Apology of Lewis prevailed, even among his foes, that the Earl of Tirolis, and some others, dealt for peace between Lewis and Frederick. Lewis had the other captive, and he set him at liberty, on condition that he should renounce the title of Emperor; and within few years he died. Then Lewis was sole Emperor; and he went into Italy, An. 1327. being invited by the Gibelines, to aid them against the Gwelphs; and he exercised the Imperial Authority where he came; therefore the Pope excommunicated him, Platin. But Tho. Couper in Epist. saith, He was accursed, because Udalrick, the Emperor's Secretary, (without the Emperor's knowledge) in an Epistle, had called the Pope, the Beast rising out of the Sea. The Emperor did often profer a treaty of peace, but the Pope would not hear of it. Many learned men, both Divines and Jurists of Bolonia and Paris, wrote then against the Pope, as followeth. When Lewis could not obtain confirmation from the Pope, he entered into Rome, and was received gladly; he and the Empress were crowned by Stephen Colonna, Vicar of Rome, with full consent (saith Platin.) of Nobles and Cardinals. The City was then governed by their own Citizens, under the title, Vicars of the King of the Romans. Plat. in Johan. There he assembled a very frequent Synod, and declared more fully, 1. What wrongs he had suffered from Jac. de Cadurco, alias Pope John the XXII. or rather the mystical Antichrist (said he) and Abiathar, who had followed Absalom against David. [And he did not only thus complain; but also the Orators of the Armenians, and other Nations, against whom John had covenanted with the Turk.] 2. He shown what Authority other Emperors had exercised against the Popes, when they were found vicious. 3. With common consent of the Princes, and Bishops of Italy and Germany, and assent of the Priests and People, Pope John was condemned of irreligiousness and heresy; and as Author of the Antichristian Empire. Lastly, They did choose another Pope, Nicolaus the V. as is written before. John raged, and deprived Lewis again. When Benedict the XII. was chosen, Lewis sent Orators, craving peace; and the Pope answered, that he and his Brethren would take care to restore that Noble branch which was cut off from the Church; and he did commend Lewis, as the most eminent Prince of the world: He bewailed also, that Italy was oppressed by Tyrants, and the holy Land by the Saracens, and all these evils had happened for want of an Emperor. The Orators hearing the Pope speak thus, were assured that the absolution was granted. But (saith Naucler. gener. 45.) the King of France, and Robert King of Apulia, turn all upside down; for two Arch-Bishops, and two Counts, came and dissuaded the Pope from making peace with Lewis, lest he be called a friend of Heretics. Benedict said unto them, Do your Masters wish, that there be no Empire? We speak not, holy Father, (said they) against the Empire, but against the person of Lewis, which is condemned for his practicing against the Church. Then said Benedict, It is true, we have done against him; but he would have fallen at the feet of our Predecessor, if he could have been accepted; and what he hath done, he hath been provoked thereunto. But (saith Naucler.) the Pope could not prevail. And John King of Bohemia, and Henry Duke of Bavier, wrote, that with the aid of the Kings of Hungary and Cracow, they would set up another King of the Romans. So the Cardinals did for that time hinder the absolution, and the Orators were dismissed with fair words. In the year 1336, Lewis assembled the Princes in Spira, and from thence sent other Orators unto the Pope for absolution; among these was Gerlak Count de Nassaw, and the Bishop of Curia. When they came, Benedict weeping, said, He loved Prince Lewis; but the King of France had written unto him, that if he did absolve Lewis without his consent, he should find worse dealing then Boniface had found. The next year Lewis and Philip de Valois, King of France, were agreed; and they both sent together unto Benedict for absolution of Lewis. Then said Benedict, Shall I now judge Lewis an Heretic, and then a most religious Christian, at the King's nod? and so did still refuse. And it is thought (saith Naucler.) Philip did pretend to desire what he would not; and Benedict did profess what he would not, though he would have done it; and so nothing was done. But it will appear, that the Pope did dissemble at first, and at this time began to show himself. In the year 1338, Lewis called another Diet to Frankford, and there, by advice of some Minorites, he published a Declaration against the Sentence of Pope John, where he proved out of the Canon Law and Ancient Customs, that it appertained only unto the Electors to choose the Emperor; and the interest of the Pope is only to anoint him, being chosen, which is but a ceremony; and if the Pope will refuse, any other Bishop may anoint: wherefore when the Emperor giveth oath unto the Bishop of Rome, it is not of homage or subjection, but only of faithfulness, and defense of the Bishop and the Church, if necessity do require his furtherance; so that it is against all Antiquity, that the Pope restraineth the Authority of the Electors to the designing of the King of the Almains only, and taketh unto himself alone to create the Emperor; as also it is absurd, that the Pope assumeth the managing of the Empire as lawful Emperor, when the Imperial Throne is vacant, which power belongeth unto the Palatine of Rhine: likewise he did clear himself particularly of those things which Pope John had alleged against him: And in the end, by advise of all the Clergy and Princes of Almany there assembled, declared the whole process, that was laid against him, to be null and of no force. This Declaration is at length in Naucler. loc. cit. At that time Benedict made Luchin the Viscount, and his Brother John the Arch-Bishop, to be Vicars of Milan, and other Towns; and he gave the same power unto Mascin Scala in Verona and Vincentia, and unto others in other Cities, and that he did by his own power, (as he said) because when the Imperial Seat is vacant, as for a time it was vacant, all the Imperial power did belong unto him. Naucler. ibid. Then the Emperor, seeing that now was no hope to be absolved, and, as the Pope was doing, he created all hereditary Vicars in Italy, (who afterwards became absolute Lord's) lest they should revolt from him. Pope Clemens was haughtier then all the other; he summoned the Emperor to appear, and satisfy God and the Church. Lewis sent his Orators, and promised to obey. Clemens demanded, that the Emperor should confess all his heresies and errors; that he should resign the Empire, and not reassume it but with the good leave of the Pope; and that he should render himself and his Sons, and his goods, into the Pope's reverence: All which the Orators did subscribe, so that the Pope and the Cardinals did admire at it: And then they propound harder conditions. Naucler. saith, The Emperor would never have subscribed these Articles, though he had been a prisoner. When he saw them, he sent Copies of them unto all the Princes; and they did assemble at Frankford in September, An. 1344, where, after consideration of these Articles, they did judge them derogatory unto the honor of the Empire; they all with one voice did abhor them; and they did entreat the Emperor, to stand in defense of his honor, as he had done before, and they should not be deficient to the uttermost of their power. Naucler. ibid. Then Clemens did accurse the Emperor again for Heresy and Schism; and he accursed all the Bishops and Princes that favored him; and he sent a mandate unto the Electors, to proceed unto a new election. The Heresies were; 1. He believed not the determination of Pope John the XXII. concerning the poverty of Christ. 2. He held that the Emperor may depose a Pope. 3. He, being accursed, did contumaciously lie under the curse. 4. He gave Bishoprics unto some, and deposed some Bishoprics, who would not do contrary unto the Papal interdiction. 5. That he had deposed a Pope, and set up an Anti-Pope. Henry of Viernberg, Arch-Bishop of Mainz, would not consent unto the violation of his innocent Majesty; therefore the Pope deposed him, and sent Gerlak of Nassaw into his See. Other Bishops and Electors, being seduced by John King of Bohemia, did consent unto the election of his Son Charles. Waltram, Bishop of Colein, got 8000 marks; Baldwin, Bishop of Trevers, was Uncle to King John; the Duke of Saxony received 8000 marks. &c. P. Mexia. The Pope, without delay, approved the election. Behold what a fire the Pope had kindled, if the wisdom of Lewis had not been singularly patient. He would not renounce his Imperial Title; but he returned to Burgravia, where, by procurement of the Pope, he was poisoned with a drink, which the Dutchess of Austria presented unto him, An. 1347. and therefore he was called a Martyr. Clemens had sent his Bulls unto the Princes of Germany, commanding them to accept the before named Charles as their lawful Emperor: And he had obtained from Charles, that from thenceforth none should be accounted Emperor, until he be confirmed by the Pope, and to believe otherwise is a pernicious heresy. The Princes and other States understanding this, thought Charles unworthy of the Diadem; and they said, Will that Servant of Servants rage always in pride and ambition, that he dare with a shameless face, more then manifestly surpass the wickedness of the most cruel Tyrants that ever was read of? Wherefore, after the death of Lewis, they assembled to a new election. The Bishop of Mainz, and three Secular Electors, (the other Bishops came not) chose Edward the III. King of England, and Brother in law of Lewis the V. He gave them thanks, but refused, because he was troubled with wars in France. Then they chose Frederick, Marquess of Misnia, Son in law of Lewis. Charles gave him a sum of money, that he should not accept. Thirdly, An. 1350. they chose Gunther Earl of Swarzenburgh, (they were so resolved not to accept an Emperor from the Pope) and he was presently after poisoned by his Physician Findank, who also died within three days, having, at his Master's command, tasted first of the same potion. Thus were they all made away who withstood the Pope. Gunther knowing that he must die, and being desirous to leave Germany in peace, rendered his Title unto Charles. And so, after long contention, the honor of the Emperor is brought to a mere Title; nor could the most puissant Emperors prevail, because the people were persuaded, that they drew their swords against Heaven, if they did resist the Pope; as if they had presumed, like the ancient Gaints, to climb into the skies, and pull God from his Throne; and the thundering excommunications, were judged not so much menaces of death, (which peradventure might have been avoided or contemned) but of damnation, which as it is most terrible, so it was thought unavoidable.

4. CHARLS the IV. was a weak Prince in courage and prudence; through ambition he did extremely weaken and debase the Empire; he approved that form of Coronation of the Emperors which is kept in the Vatican, and containeth many servile Ceremonies; As, The Emperor supplieth the office of a Sub-Deacon in ministering unto the Pope, and saying Mass; and Divine Service being ended, he must hold the stirrup while the Pope mounteth on his horse, and for a certain space must lead the Pope's horse by the bridle: Also he obliged himself, that he should stay no longer in Italy then while he were crowned; so whereas many Emperors had for some ages displayed their forces, to drive the Popes from Rome, now the Popes, without any forces, have removed the Emperors from the Tower of the Empire, and made themselves absolute Lord's. Hence also it appeareth, that now the Emperors are but the images of the ancient Emperors, and the Popes give spirit unto the image. Naucler. writeth, that Charles entered into Rome on foot; in derision whereof, a Senator began an Oration before the people, in these words; Behold, thy King cometh unto thee with meekness and lowliness. He was crowned by two Cardinals, deputed by the Pope; and the next day took his journey into Germany. At that time Petrarcha wrote many things. between derision and disdain, in his Epistles, partly unto Charles, and partly unto others: In his second Book, De vita solitar. sect. 4. cap. 2. he saith, Caesar hath taken the Crown, and is gone into Germany, contenting himself with the lurking holes of his Country, and the name of Emperor; he embraceth the lowest members, and forsaketh the head; who, we thought, should have recovered, hath lost it......I confess, his oath bindeth him, and he excuseth himself, that he hath sworn to abide in Rome but a day; Oh infamous day! oh shameful covenant! oh Heavens behold an oath! behold Religion! behold godliness! the Bishop of Rome hath left Rome so, that he will not suffer another to dwell in it, &c. P. Morn. in Myster. pag. 472. As Charles came to the Empire by miserable ambition, so he may be called the first Emperor which ruined the Revenues thereof; for he did first consent, that the Viscount of Milan should be the perpetual Vicar of the Empire; and the Viscount having once full Authority, usurped liberty: And to the end he might tie the Princes Electors unto him and his Son after him, he promised to give them great sums of money, and for payment thereof, he gave them discharges of their taxes, and tributes of their Lands unto the Empire: which covenant being once made, they cause the Emperor (when he is at first chosen) to swear, that he shall never revoke: So the tributes of many Lands and Towns of Germany, which anciently was the Emperor's patrimony, is dispersed among the Princes and free Cities. Then also was the order of the Electors changed; it was appointed, that the Bishop of Mainz should ask the votes; 1. Of the Bishop of Trevers. 2. Of the Bishop of Colein. 3. Of the King of Bohemia. 4. Of Prince Palatine of Rhine. 5. Of the Duke of Saxony. 6. Of the Marquess of Brandenburgh. And lastly, give his own vote. But in procession, the three Bishops should go foremost, and the Bishop of Trevers in the midst; and the three Princes should follow them, and the Duke of Saxony in the midst, then the Emperor, and immediately after him the King of Bohemia. Bulla Aurea in Fascic. rer. expetend. And they have a third order in serving the Emperor at his table on the solemn days. In the year 1359. Charles had a conference at Mainz with the three Electoral Bishops; and Pope Innocentius sent thither the Bishop Calvacen, for a Subsidty unto his Treasury; and gave him power to dispense with the Clergy who had not Canonically purchased Benefices, either Curata vel sine cura. There was also the Dukes of Saxony and Bavier. The Emperor called the Legate, and heard his Commission; then said Charles, Lord Legate, the Pope hath sent you into Germany to require a great sum of money, but you reform nothing among the Clergy; Cuno, a Canon of Mainz, was standing by, with a costly hat, or cap, and many golden and silken fantasies about it; the Emperor said to him, Lend me your cap; then laying aside his own, the Emperor put on the Canon's cap, and said unto the Princes, Am I not now more like a Soldier then a Clark? and so he rendered the cap unto Cuno. Then he said unto the Bishop of Mainz, Lord Arch-Bishop, We command you, that with the fidelity wherewith you are tied unto us, you reform your Clergy, and put away these abuses in their clothes, shoes, hair, and conversation; or if they will not obey, that you command the fruits of their Benefices to be brought into our Exchequer, and, by consent of the Pope, we will employ them unto honest uses. When the Legate heard these words, he went presently away. Io. Naucler. hath this; but he showeth not what the Bishop of Mainz did in obedience unto the charge, nor how the Pope was taken with the answer; but only he showeth, that the next year Pope Innocentius sent unto John de Salverd, a Canon of Spira, to gather the half of all the fruits of Benefices within that Diocy, whether vacant or shall be vacant, for two years, unto the Pope's use. This Charles did more good in Bohemia, then in all the other parts of the Empire; he erected a School of Liberal Sciences at Prague; he built the new City, and a glorious Palace, and many Monasteries; and he made the Bishop a free Arch-Bishop, whereas before he was subject unto the Bishop of Mainz. He and his Empress went to Rome to kiss Pope Urban's foot, and returned within three months. He died An. 1378. In Constantinople, after Andronicus, his Son Calo-Johannes did reign; his Uncle and Tutor, John Catacuzen, did usurp the Government; and they both were called Emperors; and in the end Calo-John was sole Emperor. This unhappy John sent for the Turks to come unto his aid: Soliman then did possess all that in Asia had appertained unto the Empire, and came over the Hellespont, but could never be beaten back again; he took G • llipolis, and other Cities on the coast, and then Hadrianople. Lazarus Despote of Servia, or Mysia inferior, and Mark Despote of Bulgaria, and some other Princes, went against him, An. 1363. and were overthrown. John came into Italy, France and Germany, for help against the Turks; but when he could obtain none, he returned, and sought ways to fight under the Turks colors in Asia. Laon. Chalcocon. lib. 1. After that time Soliman became Lord of many Christians Lands in Europe; and his Brother Amurathes conquered more; and so that Empire decayed yearly.

5. WENCESLAUS, succeeding unto his Father, is called wretchless and effeminate; whether his mind was set on devotion, or that he would not meddle with the two-headed Beast, (for then began the great Schism of the two Popes) it is uncertain; and the Civil wars which began in the time of Charles, did then increase. The Vicars, which were appointed to govern the Imperial Towns in Italy, became absolute; and so did others in Germany usurp liberty. The Electors, seeing that he had no care of the Empire, and that especially he favored John Huss, conspired, by instigation of Pope Boniface the IX. to choose another; but they could not agree; for two were chosen, An. 1400. Robert Count Palatine, and Jodok Marquess of Moravia. Jodok died within six months; and then Robert was sole Emperor. Then Wenceslaus made no account, and, contenting himself with Bohemia, lived yet twenty years. Emmanuel, the second Son of Calo-John, by the aid of Bajazet, succeeded unto his Father; and paid him yearly 30000 crowns; and did willingly quit Philadelphia. Andronicus, the elder Brother, was glad to take pay of the Turk. Laon. Chalcocon. lib. 2. The Turks, by these means, and because of the dissensions in Italy and Germany, especially of the Schism between the Anti-Popes, had the more opportunity to subdue Bulgaria, Walachia, and carried great spoil out of Hungary. Sigismund King of Hungary, with the aid of Germans, French and English, about 100000 men, fought against 300000 Turks, and were overthrown An. 1397. Because Emmanuel would not follow Bajazet, and had made a league with some Princes against him, Bajazet went to besiege Constantinople, and had taken it, if the Lord had not raised up Tamerlan, King of Massagetes in Tartary, by the solicitation of some Turkish Dukes which were robbed by Bajazet. Tamerlan was admired for his power and success; he subdued Persia, Media, Assyria, Armenia, and all Asia between Tanais and Nile. Bajazet left the siege of Constantinople to fight him at Prusa, where Bajazet was taken, in the 25 year of his reign. Tamerlan asked him, What he would do if he had him in that case? The Turk answered proudly, I would put thee in an iron Cage......Tamerlan did so with him, and carried him through Asia until he died. The Sons of Bajazet had Civil wars a long time, and killed one another. So the Christians in Europe had rest from the Turks, until Amurath the II. subdued Mustapha, the fourth Son of Bajazet, and recovered the former conquest: He returned against the Greeks in the days of John, the eldest Son of Emmanuel, because he had aided Mustapha. Laon. Chalcocon.

CHAP. III. Of divers Countries.

1. IN this Century gross was the darkness both of ignorance and vitiousness in the body of the Church; the Preachers did not teach the knowledge of God, but sought their own gain; and the people could not but be ignorant; nevertheless, God raised some in all Estates, to note and rebuke the corruptions of the time, as followeth. It was not a small furtherance, that in the Council at Vienna, An. 1511. it was decreed, that in all Academies, there should be some expert in the Hebrew, Chaldee and Arabic languages, who should not only teach these languages, but translate their books into Latin, for the larger spreading of God's word, and the more easy conversion of Infidels: By the benefit of these languages, the light of God's word began to shine more clearly; and the Commentaries of Nic. de Lyra, on the Bible, was a good help, although in many things complying with the times: and some Greeks, fleeing from the oppression of the Turks, came into the West, and taught the Greek tongue, and translated some of the Fathers.

2. A show and hope of reforming the Church, was made by Pope Clemens the V. in the Council at Vienna: It is clear therefore, that the corruption was known by the people, and a Reformation was wished, Clemens gave order to Durand Auditor Rotae, and Bishop Mimaten. to set in order some Articles of Reformation, to be propounded in the Council: The Treatise is extant, with this Title, De concilio celebrando, printed Lutetiae, An. 1545. He beginneth at the Roman Clergy, saying, They have followed the way of Balaam, who loved the hire of iniquity, and was rebuked for his madness......which hath happened also in these days, seeing so foolish and unorderly things are done by Church-men, who should be a light unto others; they have offended the senses even of Pagans and Jews, so that such as have no knowledge of Divine reason do abhor their madness, and being wiser, reprove their wicked ways: He showeth what might be the way of Reformation; to wit, in the holy Council, Kings and Bishops should conspire unto these things: 1. Recourse must be made unto the Law of God, unto the Gospel, and to Councils that have been approved by the inspiration of the holy Ghost, and unto good human Laws; whatsoever is found to have been attempted by men in government of the world, contrary unto these, let it be amended and reformed; and therefore away with all abuses, customs, dispensations, privileges, and exemptions, that are contrary unto them. 2. Let the Popes conform themselves, their works and words, unto divine and human Laws; and give unto their inferiors, an example of things that should be done; or if they will shift from those Laws, and domineer rather then provide for their Subjects, their honor is puffed up with pride, and what was ordained for concord, is turned to damage. 3. It cannot be denied, but the Roman Church, in many things, hath strayed from the primitive institution, and from the mind of the holy Fathers, Councils and Decrees, even so far, that the first institution is forgotten; but they should prefer the truth of the holy Scriptures unto all custom, how ancient soever it may seem to be. 4. The Pope should not suffer causes to be lightly brought from other Provinces unto his Court; now all order is confounded; the Pope giveth Benefices before they be vacant; and the proverb is to be feared as too true, He who coveteth all, loseth all. Here he inveigheth at the promotion of strangers, who are blind leaders of the blind, when they know not the language of their flock : And against Simony; which reigneth (said he) in the Court, as if it were no sin: Against the plurality of Benefices, and pensions wherewith Bishoprics are burdened to pay unto Cardinals; Benefices are bestowed on the Pope's Nephews and Friends; St. Gregory would not be called universal Bishop, nor suffer that name to be given unto any other; and the ancient Popes were wont to prefer the names of other Bishops unto their own; this he showeth by instances; and concludeth the point thus; Every cause should be decided in its Province. 6. It seemeth profitable, that in the Council marriage be granted unto Priests. 7. Monks should be compelled to work with their hands, as anciently......they should not be permitted to meddle with the office of Priests......and far less should Friers be permitted to go a begging. 8. It is necessary to repress the abuse of images, the selling of indulgences and pennances, and the impertinent discourses of Monks in their Sermons; for they leave the Scriptures, and preach the inventions of men. He often repeateth, There is no hope of reforming the Church, unless Rome begin with her good example; (and here, in the ninth place, he reckoneth their corruptions) for the universality of the Church is offended, and infected with the example of the Roman Church; and the leaders of the people, (as Isaiah saith) cause the name of God to be blaspemed; and (as Augustine saith) nothing is more hurtful unto the Church then the Clerks, who are worse then Laics. He showeth the rapines of the Legates, and other servants of the Court; the exactions for indulgences, for privileges and dispensations, from whence floweth the neglect or contempt of Religion; and all these are through the luxury and pride of Popes and Prelates, whose pride is greater then of all Kings and Princes. Here he taxeth the negligence and ignorance of the most part of them, and seemeth to despair of them in these words; Alas! that saying of Isaiah seemeth now to be too true of the Church, It shall be an habitation for dragons, and a Court for ostriches.....O that it were not true of our Clergy; which he saith, This people draw near unto me with their mouth, but their heart is far from me. He hath many such passages in the three parts of that Treatise; but no fruit followed so wholesome admonitions. Mornay. in Myster.

3. Arnold de Villanova, a French man, (or Catalanus, as some say) wrote many books: In Colloqu • o Frider. & Arnol. he hath a remarkable History; Frederick King of Sicily, a religious Prince, said unto him, He had a purpose to do some remarkable service to the honor of our Savior, but two impediments were in his way, fear and doubt; he feared to be despised as a fantastical fool by the world, both of Clerks and Laics; who are all careful of earthly things, but none of them savor of heaven: and he doubted, whether the Gospel be man's invention, or brought from heaven: three things did move him to doubt so; 1. He certainly knew by hearing and seeing, that Bishops and Clerks make a show of Religion through custom, but they had no devotion; they are earnest in vain-glory and lusts, but they feed no souls unto salvation. 2. Monks and Regulars, professing Apostolical simplicity and poverty, do astonish men with their lewdness; they are so estranged from the way of God, that in comparison of them, not only the Secular Clerks, but even the Laics are justified; their wickedness is so vile, that no Estate can endure them; they profess humility, poverty, and perfection of virtues, but no measure of virtue may be found in them; for humility, they are presumptuously proud, creeping into Kings Courts, Councils and Commissions; they intrude themselves into secular affairs, and if they be refused or rebuked, they become furious with viperous bitings; they attend feasts, and endeavor by any means to enrich themselves; they are false, ungrateful, deceitful and affected liars; in hatred, pertinacious; in preaching, pestiferous; disobedient to superiors; and do openly avow uncleanness. The third cause of his doubt was; Whereas in former times, the Bishops of the Apostolical See sent their Legates unto the Nations, to know of their increase or decrease in Religion; now no such thing is heard of, but their business is for worldly things. Arnold answered, His purpose is pious, and he should not leave it off; his fear, is a suggestion of Satan, hating the glory of God, and the salvation of souls; and he should vanquish such fear, by consideration of God's love, and the example of Christ, suffering the revilings of men.....As for his doubts, he might be sure that the Scriptures are the Word of God; Jesus Christ is the promised Savior, and the same God who created the world; which is clear, not only by the Articles of faith, but even by irresistable demonstration. His reasons are such as should rather confirm his faith; for the first two are null; because Christ, who is the foundation of the Church, hath foretold the defection and corruption of preachers, both by voice and Canonical Scriptures, and by revelation unto persons of both sexes; which the Popes, with great devotion, keep among the Archives of the Apostolical See; and I have seen and handled them in the holy City. And against the third motive, it may suffice what God had done in his time, and what he is about to do shortly; to wit, he had warned the See of Apostasy under Boniface the VIII. and under Benedict; for a certain man had told them, 1. That their Counselors were the Ministers of Satan, under show of Religion and zeal, drawing them from ancient purity. 2. Whatsoever those angels of Satan did advise them, they should not authorise and execute: And it was told them, if they shall contemn this warning, God shall cause them to feel here the presage of everlasting judgment; Boniface believed not this until he felt it: And it was told to Benedict by writing, that God would shortly pull him from his seat; and it came to pass, for he sat not thirty five days after that: And it was told them, That they who glory of evangelical perfection, are corrupters of evangelical doctrine, by wicked lives and pestiferous preaching; seeing the Friers, in their Sermons, do traduce them whom they do envy, and flatter such as they would rob; they deprave divine Oracles with false expositions, impertinent applications, and sophistical distinctions; they omit things necessary and useful, and in the spirit of Antichrist they seduce people from their ordinary shepherds; they go unto all Provinces, and buy the office of Inquisition; and like raging devils, they persecute all true believers with false calumnies, furious vexations, clamorous lies, and unjust punishments, and yet none reproveth nor restraineth such madness: All this (said he) I have seen among the Apostolical writings. And it was contained in the same denunciation, that these false prophets had conspired against the Divine truth; covenanting, that none of them should touch those passages of Scripture, which the Ancients had in their Commentaries expounded of false teachers; but to teach the Prophets rather then the Evangelists; that some of them taught, that the commistion of man with man was no sin; and if any of their own society do rebuke their faults, he is condemned to death as superstitious, or enemy of their Religion; if any do appeal unto the Apostolical See, not for severity of discipline, but for corruption of the Gospel, he is imprisoned cruelly, or exiled; all the books, declaring the truth of the Gospel, and describing their ungodliness, are condemned to the fire, under pretence of superstition and error; for an ambiguous sentence, they persecute all who would live in evangelical poverty, whether without or within their order; some of them do always attend the Apostolical See, lest the complaints of the people come there; they are like the drake and ostrich; for the drake hath pleasure in waters, so they in fleshly lusts; and the ostrich hath feathers like an eagle, but never riseth from the earth; so their austerity of outward carriage is like to heavenly Religion, but their hearts cleave fast to earthly ambition.....They have forbidden all their fellows, under pain of death, to read the Scriptures declaring the truth; and they stop the fountain of living waters, from them that thirst after the water of life......Seeing God hath foretold those things, and now hath twice denounced them; although the messenger was contemned, and cast into bonds, he is not moved, but continueth constant in the faith; neither should it move thee, O King, to doubt of the truth of the Gospel; and I know, that God will cause those things to be denounced the third time unto the Apostolical See; but determinately by whom, and where, and when, I cannot tell, because it is not shown unto me; and if that man, whom God shall send, undertake it, and prosecute it with the zeal of Moses and Phinehas, he will, by the power of God, adorn it with excellent things, both old and new; but if he neglect it, be you assured, God will within these three years bring most fearful judgments, to the astonishment of the East and West, &c. The third denouncer was himself; and at that time began the contention between the Pope and Lewis. King Frederick was persuaded by these words, and wrote unto his Brother James, King of Aragon, of all these things; and received Letters from him, tending much to the same purpose. Mornay. testifieth, that both the Letters of the date An. 1309. are extant; and the copies of them are full in Catal. test. ver. lib. 18.

4. Dantes Aligerius, a Florentine, was then famous for piety and learning, and an excellent Poet, saith Platin. in Bonifac. VIII. He wrote a book De Monarchia mundi, where he proveth, that the Pope is not above the Emperor, nor hath any power over him; he confuted that, which was called Donatio Constantini, that the Emperor neither gave such a gift, nor could give it: He derided the comparison of the Pope to the Sun, and of the Emperor unto the Moon; and averred contrarily, that the Pope hath his privileges from the Emperor. In a Poem, of Paradise, in the Italian tongue, he complaineth, that the Pope, instead of being a shepherd, is become a wolf, and driveth Christ's sheep out of the right way; that the preaching of God's Word is omitted, and vain fables of Monks and Friers, and Decretals, are most heard, the flock is fed with the wind: He saith, The Pope is the whore of Babylon, and the Patriarchs [or Cardinals] are the towers of it; in old time, the Church was persecuted by the sword, but now by famine, for the bread which was gave for her nourishment, is taken away. I. Fox in Act. & Mon.

5. Robert, a French man by name and Nation, a Franciscan by profession, the longer he was in that order, he loved the Friers the worse; he lived about that time: A Treatise, under his name, is printed with the Prophecies of Hildegrandis. In the sixth Chapter he speaketh in the name of God unto the Pope, saying, Who hath set this idol in my seat to rule my flock? he hath cars, and heareth not the voice of them who go down mourning into hell; he hath eyes, and seeth not the abomination of the people, and the Bacchanal excesses of their pleasures; how great evil doth this people before me? neither will he see them, unless he see a treasure......Woe to the Idol; who shall be equal unto this Idol on the earth? he hath exalted his name, saying, Who shall control me?......they who ride on horses do serve me; what was not done unto my Predecessors, is done unto me, &c. This was his exposition of that in Zech. Woe to the Idol shepherd. In chap. 1. and chap. 12. he describeth the Pope under the name of a serpent, who exalteth himself above measure, oppressing the small number of godly men, and hath many false prophets about him, to obscure the name of Christ, and advance the name of the serpent only. Again he saith, I was praying on my knees, mine eyes being lift up to Heaven, and I saw an high Priest clad in white silks before me; his back was towards the East; lifting up his hands towards the West, as Priests are wont at the Mass; his head appeared not; and as I marked more attentively, whether he had an head, I saw his head withered, and small like a tree: Then the Spirit of the Lord said unto me, It signifieth the condition of the Roman Church. Again he saith, As I was the same way exercised, I saw in the Spirit, and behold, a man walking in the same habit, carrying sweet bread on his shoulders, and very good wine by his side, and he held in his hands a round stone, biting it with his teeth, as an hungry man biteth bread, but he did nothing; then two heads of Serpents came out of the stone: and the Spirit of the Lord, instructing me, said, This stone is unprofitable and curious questions, wherewith the hungry souls are turmoiled, when they leave substantial things: And I said, What meaneth those two heads? He said, The name of the one is Vain Glory, and the other is Overthrow of Religion. It is to be observed, that about that time, the chief questions in the Schools were, Whether the bread of the Mass be turned into the body of Christ, or whether the substance of it evacuateth? what eateth a mouse, when she eateth the Sacrament? wherein subsisteth the accidents of the bread, whether in Christ's body, or by themselves? &c. Again he saith, I saw a clear Cross of Silver, like to the Cross of Tolouse, but the twelve apples of it, were like to vile apples that are cast out of the sea: What is this, Lord Jesus? The Spirit said, The Cross is the Church; which shall be clear with pureness of life, and shril with the clear voice of the truth preached: Then I said, What meaneth those rotten apples? The humiliation of the Church-men, which shall come to pass. Here he prophesied of the Reformation. Possevin in Apparto. 2. calleth this Robert, An excellent Preacher of the Word. Mornay. in Myster. pag. 427.

6. Marsilius Paravinus wrote the book Defensor pacis, about the year 1324. there he debateth the question between the Emperor and the Pope: and by the holy Scriptures, Laws, Canons, and Histories Ecclesiastical and Civil, he maintaineth these positions; Christ is the only head and foundation of the Church: He made none of the Apostles to be universal Vicar of the Church; nor made he the other Apostles subject unto Peter: It is more probable, that Peter was never at Rome; far less had he his seat there, who had no fixed seat, as also not any of the Apostles: The fullness of power in any man, is a manifest lie, an execrable title, the beginning of many evils, and the use thereof should be discharged in a good Council: The authority of the keys, is that judiciary power that consisteth in dispensing the Word, the Sacraments and Discipline: Christ, whose Vicar the Pope calleth himself, did never exercise temporal authority on earth; he was subject unto the Magistrate, and so were his Apostles after his ascension, and they taught others to obey Princes: If a Pope usurp temporal authority, Princes should, by the Law of God, resist by word and deed, or they are unjust, and sin against God; and those who fight for the Pope, should be accounted the Soldiers of Satan: Unto the Pope belongeth not the election, nor confirmation of the Emperor; but contrarily, the Christian Prince, with consent of Clergy and People, should name the Pope; or if one be chosen in his absence, he should confirm him: If the Pope go astray, or be accursed, the Emperor should reduce him into the way, and judge him in a Council: When Peter lived, he might have fallen and erred; neither hath the Pope any privilege against error: That that Christ said to Peter, I have prayed for thee, is to be extended unto the other Apostles: Only the Canon of the Bible is the fountain of truth; against which [Canon] we may not believe either Pope or Church: Concerning the sense of Scripture, or any Article of the faith, we may not believe the Pope and his Cardinals, seeing not once have they seduced silly souls into hell: The Christian Church is the universality of believers, and not the Pope and his Cardinals; she is represented in a lawful and general Council: A Council should be assembled by the Emperor, with consent of Christian Princes, as anciently it was always: The Word of God should be the only rule, and chief judge in deciding causes Ecclesiastical: Not only the Clergy, by Lay men also, if they be godly and learned, should have voice in general Councils: The Clergy and Synagogue of the Pope, is a den of thieves, &c. This book was printed at Basil, An. 1522. In another Treatise he saith, Good works are not the efficient cause of salvation, but causa sine quanon. Mornay. ibid. pag. 452. He was condemned as an Heretic by Pope John the XXIII. Catal. test. ver. lib. 18. Consider what a Modern could say more of this matter; and whether they show not themselves to be ignorant of antiquity, who accuse us of novelty.

7. The same positions were held by John de Janduno, or Gandanensis, at the same time, as is manifest by his books, printed at Venice and Florence: So wrote also Luitpold, Bishop of Bamberg; namely, in a Treatise De Translatione Imperii, printed Lutet. An. 1540. he saith, The Authority of governing the Empire, belongeth unto the Emperor so soon as he is chosen; and the Coronation by the Pope addeth nothing, since Caesar is not his vassal nor feudatory: The donation of Constantine is but a fable. He was also condemned by Pope John. Catal. test. ibid. Michael Cesenas, General of the Franciscans, was bolder, saying expressly, The Pope is the Antichrist; and Rome is Babylon, drunk with the blood of the Saints. Therefore Antonin. par. 3. tit. 21. cap. 5. reckoneth him among the poor men of Lions: For the Valdenses still suffered persecution in sundry Countries, and under divers names, as the adversaries pleased to brand them: Many errors are imputed unto them by the writers of those times; but because they did abhor the Pope and his Court, they were reviled (as we have heard from Arnold de Villanova) and sought out to the fire; as An. 1302. Nogaret (the Father of him who took Pope Boniface the VIII.) was burnt in Aquitania. Clemens the V. caused it to be proclaimed, to take up the flag of the Cross against them; and destroyed 4000 near the Alps, whether they had sled. Platin. Others went higher unto the mountains, of whom some remained in his days, saith Antonin. par. 3. tit. 22. cap. 10. From them were the in-dwellers of Angronia, and adjacent parts, continuing until the Council at Trent. Trithemius testifieth of many that were burnt in Austria about that time; howbeit he, believing the reports of malice, imputeth many errors unto them; yet he testifieth, that they abhorred the Mass, calling the Hosty, a god invented by man; the Church of Rome, a Synagogue of unbelievers, and not the flock of Christ: they denied all men's merits; intercession of Saints; the difference of days and meats, &c. He witnesseth also, that the professore of the same doctrine, were innumerable in Bohemia, Austria, and confine Countries; and that one of their Preachers, who was burnt at Vienna, had affirmed, that above 80000. embraced the same doctrine within those Provinces; and another, named Lombard, who was taken and burnt at Colein, avowed, that there were many of his Religion, within and about that City; and from those dregs (saith he) Bohemia is infected with these errors until this day. But it was made known unto all the world, what was the doctrine of the Bohemians at Constance and Basil. Antonin. par. 3. tit. 21. cap. 5. saith, Many of them were burnt in many parts of the world; especially Picenum, or Marca Anconitana was full of them, and also Florence, whence many were exiled, and spread themselves even unto Greece. He called the Emperor Lewis a follower of them; he saith, Jo. Castillioneus and Francis Hacutara, two Franciscans, were burnt for the same doctrines. Pa. Aemilius saith, Under Charles, the fair King of France, were sublime engines, and most learned men; among them were some truly holy, and others, striving foolishly to exceed others, kept no measure, and became wicked; and it is uncertain to guess of the judgment and manners of some; the evils of the time were grievous to good men, who mourned secretly. P. Mornay. in Myster. pag. 440, & 454. About the year 1340. Conrade Hager, who was a Preacher at Wortzburgh the space of twenty four years, taught, The Mass is not a sacrifice, nor available to quick nor dead; and money given for Masses is very robbery, and sacrilege of Priests: And certainly, as he condemned the false sacrifice, he declared the true: For such doctrine he was imprisoned. Fox in Act. out of the Register of Otho the VI. of Herbi. An. 1390. twenty four Citizens of Mainz were burnt at Binga for the doctrine of the Valdenses. Masseus speaketh of more then twenty who were burnt in Province at Narbon, because they would not acknowledge the Roman Decretals, and called them contrary unto Scriptures.

8. There is an ancient record poetically compiled, of the date or year 1343. under the name Poenitentiari Asini; there a fox, a wolf, and an ass, are said to shrieve one another; first the wolf confesseth unto the fox, and was absolved easily; then the wolf heareth the confession of the fox, and showeth him the like favor; and lastly the ass confesseth, that being hungry, he took a straw out of a sheave of corn that was upon an horses back going in pilgrimage unto Rome; he professeth repentance for the fault, yet thinking that it was not so heinous as the faults of the other two, he was confident of remission; but discipline was sharply executed upon him; he was condemned and slain. By the wolf, was meant the Pope; and the fox resembled the Priests: these do easily absolve one another; but the Laics, who were meant by the ass, must suffer sharp censure; namely, if the German Emperor come under inquisition, he must be deprived; though the cause be but like a straw, yet the wolf saith, It is a great crime: So they, exaugurating the escapes of the Laics, they fly upon them, and devour them. Fox in Act.

9. Francis Petrarcha, a Florentine, was Arch-Deacon of Parma, about the year 1350. a noble Poet, and honored with a Poetical Crown in the Capitole, in presence of the Nobility and people of Rome. Platin. In his Latin Epistles, which are full of gravity and zeal, he declareth his mind concerning the present condition of the Church, especially in those that have no title. In Epist. 8. he saith, Whatsoever is spoken of the Assyrian or Egyptian Babylon, whatsoever is written of the Labyrinth, of Avernus, of Tartarus, and the sulphurous Lakes, are but trifles in comparison of what we see now; here is terrible Nimrod and Semiramis, here is fearful Rhadamantus and greedy Cerberus, here is Pasiphae lying under Taurus, and that two natured Minotaur; briefly, you may see whatsoever confused thing. And in Epist. 9. he calleth himself a pilgrim of Jerusalem, about the rivers of Babylon. In Epist. 10. you do marvel at the superscription of my Epistles, and not without cause, seeing thou hast read of two Babylon's only......but marvel not; there is a third Babylon in our quarters; where can a city of confusion be said to be more justly, then in the West? who built it, I know not, but it is well known who dwell in her, surely they from whom she hath her name; and if thou wilt believe, here is Nimrod potent in the earth, climbing into the Heavens against the Lord......here is Cambyses more furious then he in the East, or then the Turk. In Epist. 16. he showeth the dangers of good men, and lovers of truth; and then saith, Seeing without the Kingdom of virtue, silly and naked truth is deprived of all aid, what thinkest thou will be, where all virtue is dead and buried? surely there truth is the greatest crime, and falleth under the hatred of many, because all must hunt after the love of one man....where is no piety, no charity, nor faith; where pride, envy, avarice, and luxury do reign; where the worst are promoted, and the bribing villain is exalted to Heaven, but the just and poor are oppressed; where simplicity is termed foolishness, and malice is wisdom; where God is contemned, money is worshipped, Laws are trodden underfoot, and good men have been so abused, that now not a good man can be seen: I would gladly exempt one from this deluge of sin, and I confess he may deserve it, but it is a scorn to except one; therefore no Noah, no Deucaleon shall escape; and lest the woman be thought more happy, no Parrha shall swim forth: this City is drowned with a deluge of filthy lusts, and with an uncredible torrent of wickedness......Unto this Epistle I have affixed neither my hand nor ring, nor time; thou knowest the voice of the speaker, and where I am. In Epist. 16. he congratulateth a friend for leaving the Pope's Court; then he saith, If there may be any true presage, the God of vengeance is at hand; the Lord will freely deal his just reward; unto the insolently proud is their own vengeance...I remember what long since, I said unto one, (who among very evil men, was the best of our number; and to whom thou art joined in blood, and I by acquaintance) that a last day is approaching unto that Order, when their pride shall fall, the patience of God and man being wearied out; and when he, between stubbornness and derision, did wish unto me the blindness of Tiresias, and objected the words, Simon, I have prayed for thee......and I replied, that I spake not of the defection of faith, but of the ruin of them who destroy the faith.......then he said in earnest, Hold thy peace; although it be true, yet let not us be the Authors......whether they will or not, all things have their own time, and the end of illusions is at hand; which that I may see, I shall not live so long. Behold! every good man was then waiting for the fall of Babylon, and the Reformation of the Church. In Epist. 17. he showeth, that against his admonition, this friend would try with his eyes, whether it were true what he had written; and by experience had found, that whatsoever wickedness was in the world, all did flow to Avenion, as to the Sea: Petrarcha said further unto him, If thou worship Christ, as thou hast done religiously hitherto, the wickedness of his adversaries, which thou hast seen, shall be a spur unto thy faith, and make thy piety more zealous; for thou seest a people, who are not only adversaries of Christ, but (which is worse) under his banner, they fight against himself, and for Satan; and being filled with the blood of Christ, they say, Who is Lord over us?.....Truly, if Judas would come with his price of blood, he should be welcome, and poor Christ should be thrust from the doors; that it is so, no Christian is ignorant; none bewaileth it, none seeketh remedy; but while one looketh unto another, wickedness is unpunished, and waxeth as thou seest; and which at the first was a curable malady, is now altogether corrupt: I confess, it began before our days, as we have learned from our Grand-fathers.....and now this pest looketh toward the end. In Epist. 18. he directeth his speech to Babylon in France (that is, to Avenion) thus, Shall I call thee a famous or infamous whore, who hast played the harlot with the Kings of the earth? indeed thou art the same that the Evangelist saw in the Spirit; thou (I say) art the same, and none other for thee, sitting upon many waters; the people and Nations are the waters upon which thou sittest: Whore, know thy habit; a woman clothed in purple and scarlet, and gold and precious stones; having a golden cup in her hand, full of abomination, and uncleanness of fornication: Doest thou not know thyself, Babylon! unless that deceive thee, which is written in her forehead, Great Babylon, and thou art Little Babylon; little indeed in compass of walls, but in vices, and compass of infinite passions and lusts, and multitude of all evils, thou art great, yea greatest, yea infinite: And surely what followeth, agreeth unto thee and no other, Babylon the mother of fornications and abominations of the earth, a wicked mother of most wicked seed......If thou wilt yet dissemble, mark what followeth; And I saw the woman drunken with the blood of the Saints, and with the blood of the witnesses of Jesus: Why art thou silent? either show another drunken with this blood, or if thou canst deny that thou art drunk; for the vision must be true.....of all the whoredoms wherewith all Nations and Kings are drunk, what lookest thou for, but that that John saith, Babylon is fallen, it is fallen, and become a den of devils, who do reign in thee, though with faces of men? Then returning to his friend, he saith, But thou, my friend, hear with the Apostle, another voice from heaven, saying, Come out of her my people, &c. Morn. in Myster. pag. 465.

10. Hayabad, a Franciscan, preached in Avenion, An. 1345. before Pope Clemens, that he was commanded by God to declare, that the Church of Rome is the whore of Babylon; and the Pope and his Cardinals are the very Antichrist; and that his Predecessors, Benedict and John, are condemned. When the Pope challenged him, he said, He was commanded in a vision to speak so, and therefore he durst not fail to speak it. Catal. test. ver. lib. 18. ex Henr. de Erford. Chron. John Rochetalaida, another Franciscan, preached the same; and is said to be one of them who were burnt at Avenion, An. 1353. In the year 1351. a Carmelite, in a Sermon, spake against the vices of the Pope and his Cardinals; but he was quickly hurled from the place. Mornay. ex Albert. Argentin. The same Author saith, A Letter was affixed upon a Cardinal's door, which was directed unto the Pope and his Cardinals; when it was opened, they found written, Leviathan, Prince of darkness, saluteth his Vicar the Pope, and his Servants the Cardinals, by whose aid he overcometh Christ; he commendeth them for all their vices; and he remembereth the salutation of their mother pride, and of their sisters avarice, and others who prosper well by their help......It was dated, In the center of hell. The Author could not be known by all their inquisition.

11. At the same time Gregory de Arimino, opposed the Doctors in the Articles of justification by works, and of free-will; at Paris he taught, that man hath free-will to do evil, but no good without special grace; and that we are justified by faith only: And he said, The School-men deserve to be called Semi-Pelagians. Andreas de Castro and John Buridan, two famous men at that time, agreed with him.

12. Then Eudo, Duke of Burgundy, persuaded the French King, that he should not receive into his Realm the new Decretals and Extravagants. His sage advice is extant among the Records of France.

13. John Tauler, a Preacher in Argentine, about the year 1350. taught against all the merits of men; and in a Sermon upon that Text, Simile est Regnum coelorum Patrifamilias, he confuteth invocation of Saints; and proveth, that we are justified of grace only, referring all men's trust in the only mercy of God. He was bitter against all superstition. In a Sermon on the Epiphany, he saith, The Prelates are blind guides of the blind; and it is to be feared, that both guides and people fall into condemnation. In Dominit. 2. quadrages. on Matth. 15. he saith, We must do as the Canaanitish woman; she passed by the Disciples, and made her petition unto the Lord himself. On his Sepulcher, in the Monastery of the Dominicans in Strawsburgh, is an image of a man, pointing with his finger unto the Lamb of God: whereby was signified, that his aim was to teach, that Jesus Christ had taken away the sins of the world; and that he despised man's merits. Catal. test. ver. lib. 18.

14. John Rupessa, or de Rupe Scissa, was imprisoned by Innocentius the IV. and then was burnt; because he called the Church of Rome, the whore of Babylon; and the Pope, the minister of Antichrist; and the Cardinals, false Prophets. He wrote in prison a book of Prophecies, with this title, Vade mecum in tribulatione; there he saith, Surely God will send a scourge among the spirituality. Two Cardinals went to talk with him, and he told them a parable; Once a bird was brought into the world, all naked and without feathers; other birds hearing of her, would visit her; they saw her marvelously fair, and pitying her that she could not live well without feathers, they consult how she might be helped, and they all resolved to give her some of their own feathers; so she was well furnished, and began to fly, and they deligbted to behold her; but afterwards, she seeing that all the birds honored her, became proud, and struck them with her break; she plucked the feathers off some, and the skin from others, and was hurtful unto them everywhere: Wherefore the birds sat again in Council, and advised, what was best to be done with that unkindly bird; the peacock said, Seeing she is so haughty for my painted feathers, I will take them from her again; the falcon said, I will have mine again: The sentence pleased them all, and they pulled everyone their own feathers. Then the presumptuous bird, seeing that they had dealt so with her, humbled herself before them, confessing their gift; and that when she came naked into the world, they had clad her, and so might justly take their own again; in an humble manner she craveth pardon, and promised to amend all that was done amiss, that they should have no cause to complain. The gentle birds seeing her humbled, and pitying her, help her again, with this admonition, We will gladly behold thee flying among us, if thou fulfil thy office in humility, which is the chiefest ornament; but assuredly, if at any time thou shalt extol thyself in pride, we will reduce thee into thy first estate. Ye Cardinals and Prelates are this bird; the Emperor and other Princes have bestowed on you their goods, and ye abuse them in your pride; but the time is coming, when they will take their goods from you, and ye shall be ashamed, and confess your misdeeds. The Author of Catal. test. ver. lib. 18. addeth, Time hath declared a part of this, let Prelates take heed to the rest.

15. Matthias, a Bohemian, abode a long time in Paris, and was called Parisiensis; about the year 1360. he wrote a large Treatise of Antichrist; there he proveth that the Pope is the Antichrist: He inveigheth against the Clergy for negligence in their callings, and calleth them the locusts mentioned in the Revelation; he complaineth, that every City, and almost each man had his proper Saint, or Savior, besides Christ; the images and relics that are set up in Churches to be worshipped, he calleth, the invention of Antichrist; he saith, The worship of God is not tied to persons, places nor times; he rebuketh the Cloisterers for contemning the Lay men, and calling themselves the only religious; he refuteth the merit of works, and calleth them the cause of salvation sine qua non. In the end he prophesied, that God will once again send godly Preachers, who in the zeal of Elias, will openly disclose Antichrist unto the eyes of all the world. Catal. text. ibid.

15. Nicolaus Orem, a Doctor of Divinity, had a Sermon before Pope Clements the V. in time of Christ's Nativity. P. Morn. in Myster. hath the heads of it; and it is full in Catal. test. ver. lib. 18. His text was in Isaiah 56. My salvation is near...... When he had shown, that the words are meant of Christ's coming in the flesh, he speaketh of his coming to judgment, when he will punish the corruptions of the Church; unto which he applieth the text of Ezek. 16. In what day thou wast born, I saw thee...... Then he saith, Although it belongeth not unto us to know the times, yet by certain signs, some things may be guessed; of which I take the first from 2 Thes. 2. Unless there come a departing, the man of sin shall not be revealed. St. Jerome, in the last question of the Inquisitions of Januarius, expoundeth this text of the Roman Empire; between which and the persecution by Antichrist he putteth no distance; and now, what is the estate of the Empire, in respect of its ancient majesty, judge ye. The second sign, That the Church shall be worse in manners then the Synagogue of the Jews; Christ rebuked the Jews, because they suffered doves to be sold in the Temple; and they honored God with their lips only......consider ye, if it be worse to sell the Sacraments and Benefices.......here are some honoring God with their lips, and yet dumb dogs......Pastors are ignorant of true knowledge......The third sign may be taken from that inequality; One is hungry, and another is drunk.....the Priests are greater then the Princes; and some are baser then the most abject commons......The fourth sign, is the pride of Prelates......The fifth sign, is the tyranny of Governors; the property of a Tyrant is to seek not the good of his subjects, but his own interest; such are our Pastors; of whom it is true, as it is written in Ezek. 24. and Mic. 3. Ye hate good...... The sixth sign, is the promotion of unworthy men, and the contempt of good men....The seventh sign, is the tribulation of worldly States, and commotion of Nations, which is seen in many places......The eighth sign, is the refusing of correction; if it be true of the Princes of the Church, which is written Ierem. 7. They will not hearken, and have made their faces as an adamant.... So if ye consider those signs, ye may judge, whether the present times be secure; and if it be true what God saith in my text, My righteousness is near to be revealed. Then he answereth some objections, saying, Some are very confident, and they say, The Prelates are the Church, whom God will keep forever; according to that, Behold, I am with you unto the end of the world; But that is to be understood in respect of the faith, which shall continue forever; so that when charity shall wax cold, faith shall abide in a few in the midst of calamities, as Christ hath foretold: And if any think that they are free from tribulation, because they are of the Church, the Lord hath preveened such, when he said, Ierem. 7. Trust not in lying words, saying, The temple of the Lord...... which shall not avail you......Lastly, He concludeth with a serious exhortation to repentance. This Nicolaus, at the direction of Charles the Wise, translated the Bible into the French tongue.

16. Catharine of Sena, lived about the year 1376. Antonin hath her prophesies in his Hist. par. 3. She said, An utter confusion of the Church, and a Reformation is a coming. When it was told her, The Perusines have rebelled against the Pope; she said, Begin not your mourning yet; what ye see, is but milk and honey in respect of things following.......the Laity do this now, but the Clergy will do more; for they give an universal scandal unto all the Church; it shall not be heresy, but accounted as heresy, that shall divide the Church. When the Schism began, after Pope Gregory the XI. Raymund, who wrote the Legend, said unto her, Now is thy prophecy fulfilled. She answered, As I told then, It was but milk and honey, so now I say, What ye see, is but children's play, in respect of what shall be. Antonin addeth, What this holy Virgin foretold of tribulation and schism, is come to pass; but what she spoke of good Pastors and Reformation, is not as yet. He was Bishop of Florence in time of the Council at Constance.

17. Pope Gregory the XI. by his Bull, commanded John, Arch-Bishop of Prague, to persecute Militzius, a Bohemian, because he had said, Antichrist now reigneth; and he had private congregations, among whom were some harlots, whom he had converted, and of whom he said, These are to be preferred unto all the religious Nuns. Jacob Misnes, a writer about the year 1410. testifieth, that Militzius said, He was moved by the Spirit to search the Scriptures, concerning the coming of Antichrist; as also to preach at Rome, that the Pope is the Antichrist; and that the Church is laid desolate by negligence of Pastors; she aboundeth in temporal riches, and is void of spiritual: Also that many now seem to deny Christ, because, though they know the truth, they dare not profess it, for fear of men. Fox in Act.

18. Henry de Jota, or Heuta, taught at Vienna in Austria, about the year 1380. All men without grace, do but sin when they do their best works; because the person must be accepted, before his works be accepted; God, and not a Priest, forgiveth sin; and the Priest doth but declare out of God's word, whom God doth bind or loose: As Jerome had taught, It is better to confess unto a learned Priest, although he hath no jurisdiction, then to an unlearned Priest having it; reservation of cases unto the Pope or his Bishops, is not of God's Law, but from men, since all Priests have a like power of the keys; all God's counsels are commandments.

19. John Munziger, Rector of Ulme, about the year 1384. taught, The bread of the Eucharist is not God, nor should be worshipped as God. The Monks contended against him, and the matter was referred to the University of Prague; there his propositions were approved; and nevertheless, the bread must be worshipped, said they, for the concomitancy of the Deity.

20. Gerhard Ritter wrote a book about the year 1350. which he called Lachrymae Ecclesiae; about the year 1384. Alvarus Pelagius wrote another, Planctus Ecclesiae; Ubertin, Bishop of Chema, wrote Onus Ecclesiae: The matter of them all, is to mourn for the corruptions and abominations of Popes, Cardinals, Bishops, Canons, Priests and Monks, &c. Ubertin in cap. 19. saith, A Reformation shall never be, but in a general, free, and godly Council; he saith, There is great need of Reformation; but I fear, this age is not worthy of a lawful Council. In cap. 22. Some Monasteries are more like to Stews of Venice, then houses of God. Catal. test. ver. lib. 18.

21. About that time an Epistle was divulged in Germany, under the name of Wenceslaus, where the Emperor exhorteth Church-men to set themselves at liberty from the thralldom of the Pope; saying, By the Princes of the Priests, the Church is profaned; the Priesthood is defiled; all order is confounded; all Religion is corrupted; all things belonging to laws, manners, faith or discipline, is undone and confounded; even that although our Savior suffered many things by men of the Synagogue, yet now he suffereth more by our Princes of Priests. There is also a vision of an holy man concerning the estate of the Church; He saw a woman with Princely apparel, and thought that she was the blessed Virgin; but she said, I am not she whom thou thinkest me to be; but the figure of her, for whom thou groanest so oft and prayest, to wit, the Church; whose sorrow is marvelous, and her malady flowing from the head through all the members, even to the feet; and that thou mayest condole the more with me, behold the causes of my grief; then, laying off the Crown, she bowed her head unto him; and he saw the upper part of her head cut after the manner of a cross, into four parts, and worms crawling out of her brains, and wounds full of matter; then she said, Behold, by those things in my head, thou mayest understand the maladies in my other members; and having spoken so, she vanished. In this Epistle is honorable mention of Marsilius de Padua, and John de Janduno. Morn. in Myster.

22. John Peter, of Ferraria, a famous Lawyer of Papia, about the year 1397. is usually called Practicus Papiensis, as he wrote Practica utriusque Iuris: there he saith, It is fond to say, and abominable to hear, The Pope is superior to Caesar: The Pope can by no Law have temporal dominion, nor possess Cities and Provinces; what he hath, he hath it by violence: The temporal sword should be taken from him, or Christendom shall never be at peace: By foolishness of Princes, are they become the drudges of Priests: Whom the Pope absolveth from their oath, he maketh them perjured: The Clergy have their consciences in their hoods, and laying them aside, no more conscience appeareth: Let some good Emperor arise against them, who long since for the cause of devotion, and now by avarice, have undone all the world, and brought to naught the estate of the Empire and of all Laics. John Andreae (who was called Speculator & Monarcha juris) was wont to say, Rome was first founded by robbers, and now is returned to the same estate. All these, and more passages, are razed out by Index Expurgat. pag. 43. of Plantin's Edition.

23. In time of Boniface the IX. was published a dialogue of Peter and Paul, with the title, Aureum speculum. In the preface, the Author saith, All the Roman Court, from the sole of the foot to the top of the head, is manifestly blinded with errors; and with the poison of those errors, she hath made drunk all the parts of the world almost. Then he divideth his matter into three heads, saying, 1. I will describe the most grievous errors of the Roman Court. 2. I will confute her erroneous and uncatholick writings and sayings. 3. That all the Court of Rome is in danger of damnation: And these I will declare by most true grounds; so he prosecureth them severally. And after many lamentations, as despairing of Reformation, Paul saith, Only the Son of God, I wish, would reform his Church. And lest it be thought that this was his judgment only, he said in the preface, All men do groan privately, but none dare speak it forth. Nor can this manifold corruption be concealed in the Court; for when some said, The Pope cannot be guilty of simony, even in bestowing of Benefices for money: his Secretary, Theodor a Niem, said, It seemeth unto me to be very unjust, certainly it is uncivil, and against good manners, to sell for money unto unworthy persons, that which should be given freely unto the worthy only; and that the Pope, who is above others, and from whom others should have a rule of their doings, is guilty of such a crime; certainly he cannot punish others for that fault, whereof himself is guilty: And he saith, Many good Masters in Divinity, and also in other Sciences, do lament, that simony is so frequent and manifest in the Court; and many Jurists do dispute in the contrary, and have written (although with fear) sundry Treatises, That the Pope, by selling Church-Benefices, is a Simoniack; a Successor of Simon Magus, and not of Peter.

24. About that time was written another book, De aetatibus Ecclesiae; therein the Author showeth, what had been the estate of the Church in former ages; namely, that Bishops were not ambitious of superiority, or earthly authority; the Bishop of Rome had not supremacy above other Bishops; the name Papae was common to other Bishops; by divers steps the Pope hath usurped this tyranny; he calleth himself the Servant of Servants, and striveth to be Lord of all Lord's; he taketh Divine honor and praise, and he maketh or suffereth men to be Idolaters. Catal. test. ver. lib. 18.

25. In the end of that Century, or beginning of the next, lived Nile, Arch-Bishop of Thessalonica, who wrote two books of the causes of the Schism between the Greek and the Latin Churches. In Lib. 1. he saith, The cause is not the sublimity of doctrine, surpassing men's capacities; and far less is it any word of holy Scripture, as if it did not declare what concerneth this controversy; for to accuse the Scripture, is all one as if man would accuse God.....What then is the cause of the difference? the question is not confirmed by a Decree of an Oecunomical Synod; and the Romans would be Masters, and make all others their disciples......It is very absurd, that whereas the Fathers had no precedents, yet by themselves they saw the right; we having their examples, cannot discern it; and indeed the ignorance of those at the first contention might be pardoned......but when so many ages have passed, and the way of peace is not as yet known, who can think but it is the fault of them who will not have peace? But they say, The Pope is the Prince of Priests, and the Father, who hath power to call universal Synods, and by himself, or without others, may discern in Church-affairs. But Julius was Pope, and Damasus, and Leo, and Agatho, and none of these ever said so; but convening with their Brethren, by the assistance of the good Spirit, they established Acts and peace in the Church: And if this was the only way, and it is not now observed, who can doubt but the cause of the variance standeth herein? and certainly the blame lieth not upon our side. And if the power of discerning belong unto the Pope, it were superfluous to call Assembliet; but it is not so; for we know that Agatho, Celestin, and others, had their particular Synods for deciding questions, and nevertheless, they referred those unto the universal Synod, and craved the confirmation of the truth by common decree; which had been needless, if when the Pope had discerned, all others must assent unto him. Now if this question were concerning a private man, it might seem needless to call all the world unto an Assembly; but seeing the chief heads of the world are at variance, it is absurd to determine the cause without the consent of the world, since the Fathers by their writings and example have shown the way. But if they will still object unto us the primacy of the Pope; we say, that in so doing, he overthroweth his primacy; but by holding the ancient way, he doth what becometh a good man, and maintaineth his place; for he may consider what should be the • ssue, if the controversy were decided after common suffrage; and what hath happened unto the Latins, arrogating unto themselves the power of prescribing Laws; for in that way the Church might be free from all tumults, and live in peace, since none could readily contradict that which was established by common sentence; for though some in former times have been so mad, yet they were but few, and vanished soon: But when the peace of the Church is disturbed, he loseth what he might have; for he is deprived of the primacy of the four Patriarchs, neither is there any peace: Many have thought upon remedies; there have been many conferences and Ambassays; but the malady continueth, and shall continue so long as the Latins hold their tenets. The Pope, say they, hath power in Ecclesiastical affairs: So say I, let him not be contrary unto the Decrees of the Fathers; they established things by universal Council; and each had need of another's aid, being conscious of human frailty: let the Pope therefore follow their statutes, and discern not any point before it be debated by others: or if he hath his power, not from the Fathers, but from the Apostles, let him hearken unto the Apostle, who said, I have not used my power, lest I lay a stumbling-block unto the Gospel of Christ; and in another place, The power which the Lord hath given us to edification, and not to destruction: And therefore if he hath any power, let him not use it but for advancing the Gospel; to the end, that in following Paul's example, he may show himself an Apostolical man; bet now none can be ignorant, whether he useth it for edification or destruction......And that president of the twelve Apostles, St. Peter was rebuked by Paul, and when he was rebuked, he was silent; and although he might have said more reasonably then the Pope, What I the President have done, should be a law unto others; yet he said not so, but accepted the admonition, and contradicted not what Paul had said.....And when Paul and Barnabas came to Jerusalem, for that question of the circumcision, Peter usurped not primacy, nor said he, It belongeth unto me to discern in such things; but the Apostles and Elders were assembled; neither did Peter debar the Apostles usurping power; nor did the Apostles exclude the Elders that were at Jerusalem, for they had learned from Christ to usurp no primacy: Peter indeed began to speak, and after him St. James; and all the rest of the Apostles and Elders, even Peter himself, consented unto the words of James; so did these blessed men love Christ, and so studious were they of peace and truth in the Church; and the Apostles seeking truth this way, have given us a law in such cases; but seeing ye take a contrary course, can ye blame any but yourselves for this variance? This is a touch of more; whence we see, that the Romans wanted not admonition.

26. With the book of this Nile, is usually printed another of Barlaam, a Greek Monk, to the same purpose. In cap. 16. he recapitulateth all the particulars that he had handled, saying, I have shown, that each one of the Apostles were immediately appointed by our Lord Christ, to be a Pastor and Teacher of the whole earth. 2. That blessed Clemens was created by Peter, not Bishop of the whole world, but of Rome especially and properly; and that the Roman See was neither first nor last; and by the Laws of ancient Fathers and godly Emperors it became the first. 3. That these also had decreed, that the See of new Rome, even as the other, should have power in Ecclesiastical affairs. 4. That it was commanded by no Law, nor was any Custom, that the Patriarchs should be ordained by the Pope, neither was it ever so done. 5. That the Pope had no power over Councils, but they gave Laws unto his Church. 6. That the holy Fathers appointed distinctly what parts should be subject unto the Pope, and which unto each of the Patriarchs. 7. That no Patriarch, nor the Pope, may decree without the knowledge of all, anything of more weight. 8. That such honor should be given unto the Pope, obeying the decrees of the Fathers; but if he obey not, men should fly from him as a wolf and adversary. 9. That Christians should believe the Catholic Church of faith, but not any particular Church, since it was not so ordained from the beginning. 10. And lastly, That such as refuse or despise the traditions of the Apostles, and profess to believe a particular Church or faith, are members cut off from the body of the Catholic Church, and dead members. Here, for clearing the second Article, I add the words of cap. 3. where he objecteth, (as the Romans do) That Peter died at Rome, and therefore the Roman Bishop should have as full power. He answereth, By this reason it followeth, Because our Lord Jesus died for us at Jerusalem, the Bishop of Jerusalem, succeeding in the place of the great high Priest, should have power over all; and so much more then the Roman Bishop, as Christ was above Peter: Moreover, how unreasonable is it to say, that none of the Apostles had a Successor, but only Peter? or if any of the Apostles would leave Successors, either the Bishops that were ordained by them, or the Stewards of those Churches where they ended their lives, how say ye, that all should be created by the Pope? can ye say, that the other Apostles were ordained by Peter? and if that was not, how can it be demanded, that their Successors should be ordained by him, whom ye call Peter's Successor? but certainly the other Apostles had Successors, of whom none was first or last, but all equal, and of the same rank. Then concerning the eighth point, in chap. 14. he saith, The Pope cannot be an Heretic: Unto this objection he answereth, What say you? I see him dead, and you say, he cannot die. Object. Many Patriarchs have been Heretics, but not one Pope. Answ. Let Macedonius say, No Patriarch of Constantinople before me was an Heretic, therefore neither am I one; or rather, to use a more familiar example, if any would plead the cause of that filthy woman, who was Pope, and say, Because never a woman was Pope before her, therefore neither was she one; what sound reason is in such arguing? In chap. 15. he clearly distinguisheth between the Catholic Church and the Roman; and as no man did ever name the Roman Church, when he meant the Catholic Church; so no man, being right in his wit, did ever name the Roman faith, when he meant the Catholic faith; and that Catholic or common faith, we have hitherto preserved, and God guarding us, we will observe it unto the end, saith he.

27. In the end of this Century John Vitodura, a Franciscan in the Monastery of St. Montis, wrote the History of his time; speaking of Pope John, he saith, O what a Successor hath blessed Peter in the See of the high Priesthood, who forgetting the office of humanity, piety, and of a shepherd, liveth a tyrannical life!.....how could Peter think, that the estate of his Chair and Church could be so enormously perverted, in the latter days, from the rule of righteousness? he was not to be praised, because, it seemeth, he sat not in the pestilential chair. And ad An. 1344. he saith, O God, how great avarice and worship of Idols hath defiled and deformed the Church! how could, or how would Peter and the other Apostles, or their Successors, the Martyrs and Teachers, which laid the foundations of the militant Church, and abode immovable in the faith and actions of Christ, how could these (I say) have believed, that in our time, the estate of the Church, that was so famous and glorious, could be made filthy in such a manner, with the pestiserous root of avarice? Alas! she is torn and wounded in all her members, and none is for binding her fractures; none to comfort her, or to cure her wounds; she is consumed in her crimes; she is fallen so grievously into the pit of vices, that she cannot rise by herself, nor is there any to raise her; all have gone astray, like wandering sheep; everyone hath gone after his own way, which is not right; because her fathers would not be befooled with the love of earthly things: So the word of Jeremiah is fulfilled, From the highest to the lowest, all are set on covetousness: And the word of Micah is true, The Princes judge for gifts, and the Priests teach for a reward, and the Prophets divine for money. This poisonous root, avarice, with its small branches, execrable simony, plunder, theft, and especially devouring usury, hath infected and devoujred the world in such measure, that John hath spoken most properly in his Canonical writings, The whole world lieth in wickedness. And An. 1345. at that time the secular and religious Clergy, which had resumed in the Imperial, and other places, lying under the Papal interdiction, did obtain absolution from the Roman Court, when other Clerks did continue freely, and without fear, in celebrating; and such absolution was purchased easily, for a florence: Oh how lamentable and execrable a breach is made in the Church at this time! that saying of the Gospel is now made null, Ye have received freely, give freely. And ad An. 1348. speaking of the same Papal interdictions, he saith, Some of them for absolution of men, and for reconciliation of Church-yards, did collect incredible and immoderate sums of money, and did extort from them which were to be absolved, which is miserable and horrible to be spoken; for in the hearts of very many it caused scandal, scruple of the faith, perplexities, detrictions, grumblings, infidelity, clamors, commotions, fear and suspicion of simoniacal wickedness; for they said, The Clergy despise, tear and defile, scatter and confound the Church of God, and Spouse of Christ; they divide her integrity, they wound her charity, they harden her benignity and meekness, they weaken her zeal, they shut up her liberality with the knots of covetousness, by withdrawing her from voluntary gifts.....not regarding the curse of Gehazi and Simon, being hardened in their wickedness: Oh how vile is the Church become in her principal members! all beauty is gone from her; because they which should enlighten her with true doctrine, do darken her with the blackness of error and mist of vices: And the people say, (I use their words) If it be lawful to celebrate for a penny, it were far better and precious to celebrate without pennies; this they say, thinking that simony is committed in these exactions: Oh how great a wickedness and madness, to exact forty, fifty or sixty florens for the absolution of a City, and relaxation of a Church-yard! I am silent of other things; simple and secular people do abhor all these things.

28. Jagielo, Duke of Lituania, was married to Heduigis, Queen of Poland, An. 1386. with condition, that he should embrace the Christian faith, and annex that Dukedom to the Crown of Poland; he and his three Brothers, Borissus, Suidrigielo, and Vidold, were baptized at Cracow, Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna, in the beginning of Lent, and took with him the Bishop of Gesna, and some Priests: There he propoundeth unto them the forsaking of their Idolatry, and the embracing the Christian Religion; he allured them with exhortations and promises; but the Priests being ignorant of the language, could teach them nothing at all: The barbarous people were loath to leave the customs of their Ancestors; but when they saw, that at commandment of the King, the fire in the Temple of Vilna to be extinguished, and the Altar broken, and the Serpents (which they had worshipped) to be killed and dead, and their holy groves destroyed, without the hurt of any man, the people wondered, and said, How is it, that our gods do not revenge themselves on these wicked Christians? if any of us had done the like, we had perished by the wrath of the gods: Then were they willing to follow the Religion of their Prince; and because it had been wearisome to baptize them all, this honor was given to some of the Nobles, to baptize them severally; and the vulgar sort were set in companies, and the Priests cast water upon them, and gave unto every company a name, saying, I baptize ye in the name, &c. and so in one day 30000 barbarous people were baptized. Ale. Guaguin. in Rer. Polon. To. 1.

29. Nicolaus de Lyra, a Jew by birth, and then a converted Christian, wrote Annotations on all the Bible, which were in great account among the School-men; but in many Articles of faith he differeth from the Papists now, as appeareth clearly by these passages. When Jerome had written in Prologin lib. Tobiae, The book of Tobiah, which the Jews (following the catalogue of divine Scriptures) have reckoned among those which they call Hagiographa, de Lyra saith, He should rather have said, among the Apocrypha, or he taketh the Hagiographa largely: And in his Postilla, he saith, When I have written (as God hath helped) upon all the Canonical books of the holy Scriptures.....trusting in his help, I intend to write of the other books which are not of the Canon, to wit, the book of Wisdom, Ecclesiasticus, Judith, Tobias, and the books of Maccabees......We must know, that the books of the sacred Scriptures, which are called Canonical, are of such authority; that whatever is written there, it is held true without controversy, and consequential also, what is manifestly concluded thereupon; for as in the writings of Philosophers, truth is known by reducing unto the first principles that are known in themselves; so in the Scriptures of Catholic Doctors, truth is known, in so far as things to be believed, can be reduced unto the Canonical writings of the sacred Scripture, which we have by revelation from God, who cannot lie; therefore the knowledge of these writings is necessary unto the Church; for which cause, of the exposition of them, it may be said, what is written Eccles. 24. All these are the book of life; that is, all the books that are expounded in the preceding work, are contained in the book of life; that is, in the books of truth revealed by God; who is life; for as divine predestination is called the book of life, so this Scripture, revealed by God, is called the book of life, both because it is from him which is life essentially, as is said, and it leadeth unto the blessed life. And next it is to be considered, that the books which are not of the Canon, are received to be read by the Church for information of manners; but their authority is not such, that they are thought sufficient to prove things in controversy, as Jerome teacheth in the Prologue on Judith, &c. On Deut. 17. at the words, Thou shalt not decline, he saith, Here an Hebrew Glossa saith, If he say unto thee, The right hand is the left hand, or the left is the right, thou must receive such a sentence: But this is manifestly false, since the sentence of no man, of whatsoever authority, is to be received, if it be manifestly false or erroneous; and this is clear by what is said in the text, They shall judge unto thee the truth of judgment, and they shall teach thee according to his law. Hence it is clear, that if they speak false, or decline from God's Law manifestly, they should not be heard. On Psal. 124. or rather 125. on these words, Like mount Zion, he saith, because, as mount Zion is immovable, so they who trust in the Lord, are not moved from the stability of faith; therefore it followeth, shall not be moved forever, to wit, who dwell in the spiritual Jerusalem by faith formed by love: And the cause of this stability followeth; The mountains are about it; that is, the Angels are deputed to keep the Church, and the Lord is round about his people; as he saith in Matth. ult. Behold, I am with you unto the end of the world. On Daniel, at the last words, he saith, The last two Chapters, to wit, of Susanna and the History of Bell and Dragon, are not of the Canon; therefore now I leave them, and intend to take in hand the other books which are Canonical. On Matth. 1. at the words, Judah begot Phares, he rehearseth an opinion of Jerome, which he confuteth; and he addeth a general reason, saying, The sayings of Saints are not of such authority, but we may think the contrary in those things, which are not determined by the sacred Scripture; therefore Augustine in Epist. ad Vincent. saith, of the writings of the Saints, This sort of writings is to be distinguished from the Canonical Scriptures, and testimonies are not brought from them so, that we may not think the contrary. On chap. 10. at the words, He gave them power over unclean spirits, he saith, If it be asked, Why Preachers do not such miracles now? Gregory answereth, Because when the Catholic faith is sufficiently proved by the miracles of Christ and his Apostles, it is needless to reiterate such proof anymore. And a little after, Ye have received freely, to wit, grace, which God hath bestowed on you, whether grace making acceptable, or grace which is freely given; Give it freely, even as ye have received; for for spiritual acts, as for administration of the Sacraments, preaching, and the like, nothing should be received as a price. This is against the practice of that time, as we have now heard in the testimony of Jo. Vitoduran, On chap. 16. He calleth Peter blessed, because the confession of true faith leadeth unto blessedness...... and I say unto thee, i. e. for thee and thy companions, thou art Peter, i. e. a confessor of the rock, which is Christ, and upon this rock, which thou hast confessed, i. e. upon Christ, will I build my Church, and the gates of hell, i. e. persecution of tyrants, the assaults and temptations of evil spirits, shall not prevail against her, to turn from the true faith: Whence it is clear, saith he, that the Church consisteth not by men, in respect of power or dignity Ecclesiastical or Secular, because many Princes, and chief high Priests, and others inferiors, have made apostasy from the faith; and therefore the Church consisteth in those persons, which continue in true knowledge and confession of the faith and truth. By these few words he overthroweth the Popedom, as it is taught now. And then he saith, These keys are not material, but are a spiritual power, which is twofold; one a power of discerning sin from what is not sin; as under the Law, the Priests discerned between leprosy and not leprosy: But observe, that although one cannot discern this without knowledge, yet knowledge is not the key, but a power of judging by knowledge, which he must first have; and therefore, although knowledge is not the key, yet it is necessarily requisite unto the due exercise of the key. The other key is the power of receiving into the Kingdom, or of shutting out, according to true judgment; for the unworthy should be excluded, and the worthy should be received. On Ephes. 1. at the words, Before the foundation of the world, he saith, The election is from eternity, but the effect thereof is in time; which effect, is the sanctification of the reasonable creature; therefore it followeth, that we should be holy.....according to the pleasure of his will; from which dependeth election and predestination, and not for our merits, not only in deed, or actually, but also in the foresight of God.

30. The third age of the School-men began from the year 1320. or thereabout, and continued until 1516. of the condition whereof we have had somewhat by the way; but because we promised to speak of it, here we add more particularly. The School-men of this age had a three-fold power, teaching in Schools, preaching in Pulpits, and giving Indulgences; of their Inquisition is enough before: For the little modesty of former ages, was now turned into impudence; for because in their Inquisition, they had refused the holy Scriptures to be their rule, now in their Schools they durst say. The Scriptures are the buckler of Heretics; and therefore all Laics must be discharged from reading the Scriptures, under no less pain, then to be accounted Heretics: They blamed the Scriptures of obscurity, imperfection, ambiguity, and compared it unto a nose of wax. Will. Tindal, in his book of obedience, Edit. at Marlborough in Hesse. An. 1528. fol. 16. saith, The Scripture (say they) is so hard, that thou couldest never understand it but by the Doctors; that is, I must measure the measuring yard by the cloth......They will say yet more shamefully, None can understand the Scriptures without Philautia, that is, Philosophy; a man must be well seen in Aristotle, before he can understand the Scripture, say they. And fol. 62. They pervert the holy Scripture, and all Doctors, wresting them unto their abominable purpose, quite contrary to the meaning of the Text, and circumstances going before and after; which devilish falsehood, lest the Lay-men should perceive, is the very cause why they will not suffer the Scripture to be in English. Then also it began to be doubted among them, whether the Pope be a god or a man, or neither of the two; to be the Vicar of Christ, was thought to be a small honor. In Prooem. Clementin. Johannes Epist. the Gloss. at the word Papa, saith, Nec Deus est nec homo, sed neuter inter utrumque: And in the margin, Papa nec Deus est nec homo. Pope Pius the V. in his Edition, An. 1572. was ashamed of these words, and left them out: But Pope Gregory the XII. in his recognition, An. 1580. omitteth the words of the margin; and in the Gloss the words are thus, Papa, id est, admirabilis; & dicitur à Papa, quod est interjectio admirantis; & vere admirabilis, quia vices Dei in terris gerit. Inde dixit ill Anglicus in poetria nova, Papa stupor mundi, & circa finem, Qui maxima rerum, Nec Deus es, nec homo, sed neuter inter utrumque, Etymologia vero nominis est, pater patrum. But the man of sin is yet advanced higher; therefore in these extravagants Ioha. XXII. tit. 14. c. Cum inter nonnullos, the Gloss saith, To believe that the Lord God, our Pope, cannot ordain otherwise, it is heretical. Ye may see such other passages in Morn. Myster. pag. 444, 445. and Spalaten. de Repub. Eccles. lib. 2. cap. 6. §. 15. cited out of their books. So those times were darkened with clouds of most gross ignorance, and devilish illusions. And who can anymore doubt but the Pope is the Antichrist? we have heard not only the profession of their opposites, and the confessions of those which were held to be Popes, and called Antipopes, calling one another the Antichrist; but likewise we see the gloriation of the Popes, admitting that title, The Lord God, our Pope; and not only laying the Scriptures in their footstool, but despising them, and preferring their own Canons and traditions in comparison of the sacred Scriptures. But to make more clear what was the order of the Schools in that age, hear yet more from Will. Tindal, in that book and place cited; One of you teacheth contrary to another; when two of you meet, the one disputeth and brawleth with the other, as if it were two scolds; and for as much as one of you holdeth this doctrine, and another that, as one followeth Duns, another St. Thomas, another Boneventure, Alexander de Hales, Raymond, Lyra, Brigot, Dorbel, Holcot, Gorran, Trumbet, Hugo de S. Victor, de Monte Tegio, de Nova Villa, de Media Villa, and such like out of number; so that if thou hadst but of every Author one book, thou couldst not pile them up in any were-house of London; and every Author is contrary to another; in so great diversity of spirits, how shall I know, who lieth and who saith truth? And fol. 18. speaking of the same School-men, he saith, Ye drive men from God's word, and will let no man come thereunto, until he have been two years Master of Art; first they nosel them in sophistry, and in been fundatum, [in the margin he saith, The School doctrine, as they call it] and there they corrupt their judgments with apparent arguments, and with alleging unto them texts of Logic, of natural Philautia, Metaphysick, moral Philosophy, and all manner of books of Aristotle, and of all manner of Doctors: One holdeth this, another that; one is a real, another a nominal. What wonderful dreams have they of their predicaments, universals, second intentions, quiddities, hecceities and relatives? and whether this proposition be true, Non ens est aliquid? whether ens be aequivocum or univocum? Ens is a voice only, say some; ens is univocum, saith another, and descendeth into ens creatum & increatum per modos intrinsecos. When they have this way brawled 8, 10, or 12. years, or more, and after that their judgments are utterly corrupt, then they begin their Divinity, not at the Scripture, but every man taketh a sundry Doctor; which Doctors are as sundry and divers, the one contrary unto the other, as there be divers fashions and monstrous shapes, none like another among our Sects of Religion; every Religion, every University, and almost every man hath a sundry Divinity: Whatsoever opinions every man findeth with his Doctor; that is his Gospel, and that only is true with him, and that he holdeth all his life long; and every man to maintain his Doctor, corrupteth the Scripture, and fashioneth it after his own imagination, as a Potter doth his clay. [And in the margin; Yet in this they all agree, That no man is saved by Christ, but by holy works; and that Christ hath given up his God-head unto the Pope, and all his power; and that the Pope may give Christ's merits to whom he will, and take them from whom he will.] Of what Text thou provest Hell, another will prove Purgatory, another Lymbus patrum, and another the Assumption of our Lady; and another will prove out of the same Text, that an Ape hath a tail: and of what Text the Gray-Frier proveth, that our Lady was without original sin, out of the same shall the Black-Frier prove, that she was conceived in original sin; and all this they do with apparent reasons, with false similitudes, and with arguments and persuasions of man's wisdom.....The wisdom of one is, that a white coat is best to serve God in, another a black, another a gray, another a blew; and while one saith, God will hear your prayer in this place, another saith, in that place; and while one saith, this place is holier, another saith, that place is holier; this Religion is holier then that; this Saint is greater with God then that; and an hundred thousand such things, &c. And if ye will, hear a Papist writing of those times, Corn. Agrip. De triplici ration cognoscendi Deum c. 4. & de vanitat. scien. c. 97. describes them thus; Scholastical Divinity, by little and little, is turned into Sophistry; while the latter Theosophists, and huksters of God's word, which are Divines, but by a bought title, of so sublime a faculty, have made a kind of Logomachy, moving questions, forging opinions, and doing violence unto the Scriptures by intricate words, putting a strange sense upon them, readier to winnow then examine, presuming to device many seminaries of contentions, whereby they furnish matter of strife unto the wrangling Sophists, when they abstract forms, call the words genera & species, some cleave to the things, and others to the names; and what they take from one, they adscribe unto another, and some take it indifferently, and everyone studies how to prove his own heresy; and they turn the sacred faith into sport and infidelity (whereof Tho. Aquin. did complain) among the wise of this age, while they despise the Canonical Scriptures of the holy Ghost, and chose unto themselves many questions of divine things to foster brawlings, wherein exercising their wits, and wasting their time, they will have all the doctrine of Divinity to consist in such things. If any will oppose unto them the authority of the holy Scriptures, he shall hear anon, The letter killeth, it is pernicious, it is unprofitable; but say they, we must search what is hid in the letter; and then turning to their interpretations, glosses and syllogisms, they allow any sense rather then the proper sense of the words. If you do urge them instantly, you shalt receive reproaches, and be called an ass, which understands not what is hid in the letter, but as a serpent, eatest the earth only; so that among them, none are thought to be Divines, but who can contend to purpose, and give an instance in every matter, and quickly devise new meanings, making a noise with so monstrous words, that he be understood by none: and then are they called Subtle, Angelical, Seraphical and divine Doctors, when they talk so that no man understands them. These wicked Hypocrites, and presumptuous Sophists, which (as Paul saith) teach not Christ of good will, but for strife, have brought in so many heresies, that the Philosophers shall sooner accord then these Divines, which have killed all that glory of ancient Divinity with opinions of men and new errors, and labyrinrhs of infinite expositions which they have devised; under disguised titles, they profess detestable doctrine, and falsely usurp the name of sacred Divinity; and abusing the names and doctrine of the holy Doctors, they introduce Sects, as it was said in the Church, I am Apollo's, I am Paul's, I am Cephas's, pretending regard of them by whose means they began to know; and swearing to the words of their Master, they despise all others, not regarding what is said, but who hath said it: And no Divine is thought to be truly learned, which hath not addicted himself unto some Sect, and maintains it stoutly, and covets to be named and advanced by the title thereof, as a Thomist, Albertist, Scotist, Occamist; for it is no credit unto such Masters to be called Christians, since that name is common to Butchers, Cooks, Bakers, and everybody; and these Sectators are divided again many ways....Moreover, they do forge so many strange things of God, so many forms of the God-head, and so many Idols of phantasies concerning divine things; and they pull Christ our Savior into pieces with the wickedness of their opinions, and clothe him with so many vizards of sophisms, and as an Idol of wax, they forge and reforge him into any shape they please, by their absurd suppositions, that their doctrine may be called mere Idolatry. I pass over the debates and heresies concerning the Sacraments, Purgatory, Primacy, the commandments of Popes, and obligations thereunto; concerning Indulgences, Antichrist to come, and many such things, wherein they show mad wisdom, with the presumption whereof they are puffed up, like the Giants in the Fables. Then coming to the Preachers, he saith, They make stories of the Saints, with pious lies; they counterfeit relics, they devise miracles, and (which they call examples) plausible and terrible fables, they number prayers, weigh merits, measure ceremonies, sell indulgences, distribute pardons, make merchandise of good works, and by begging, they eat the sins of the people; and they spake as assuredly of the apparitions, adjurations, and responses of the dead, as if they had learned them from the books of Tundalus and Brandarius, or from St. Patrick's cave; they play the Tragedies of them in Purgatory, and the Comedies of Indulgences in Pulpits, as on a Stage, with so Soldier-like boldness, so thrasonical boasting, so arrogant eyes, changing their countenances, stretching out their arms, with so various gestures, as the Poets feign Proteus, transforming themselves; they thunder unto the people with windy tongues, and Stentor's voice: But they which are more ambitious among them, and would have the gallantry of eloquence, and perfect knowledge, these in crying, (I would say, declaring) sing poesies, tell stories, dispute opinions, cite Homer, Virgil, Juvenal, Persius, Livius, Strabo, Varro, Seneca, Cicero, Aristotle, Plato; and for the Gospel and word of God, they prattle mere toys and words of men, preaching another gospel, adulterating the word of God, which they preach not in sincerity but for gain and reward; and they live not according to the truth of the word, but after the lusts of the flesh; and when in the day they have spoken of virtue erroneously, they bestow the night in the Stews; and this is their way to go unto Christ, &c. Erasmus in his Annotations on 1 Tim. 1. at the word Vaniloquium, speaketh of the School-men at that time thus; What shall I say of ungodly questions, which are made concerning the power of God and of the Pope? whether God can command any evil, as to hate himself, and forbid all good, even the love and worship of himself? whether he can make a thing infinite in respect of all dimensions? whether he could have made this world, even from eternity, in a better condition then he hath made it? whether he could have made a man that cannot sin?.....There is more work concerning the power of the Pope, while they argue of his twofold power, and whether he may abrogate what is decreed in the writings of the Apostles? whether he may decree what is repugnant unto the doctrine of the Gospel? whether he may make a new Article of faith? whether he hath more power then Peter had, or equal power? whether he hath power to command the Angels? whether he can make empty that which is called Purgatory? whether he be a man only, or as God? whether he partaketh of both natures, as Christ doth? whether he be more merciful then Christ, seeing we do not read that Christ did ever bring any out of Purgatory? whether among all men, the Pope alone cannot err? Six hundred such questions are disputed in great volumes......and their schools are earnest about such questions; and time, the swiftest of all things, is wasted with these questions, which are propounded ridiculously, and determined timerariously; our time is short, and it is a difficult thing to act the duty of a Christian rightly. The third power of the Friers, was to proclaim and sell Indulgences: Because this falleth in often, I will here only repeat the words of Pa. Paulo, in the first book of the Council of Trent; This manner of giving money for pardons, was put in practice after the year 1100. for Pope Urban the II. having granted plenary Indulgences and remission of all sins, to whosoever would fight in the holy Land, to recover and set free the Sepulcher of Christ out of the power of the Mohammedans, it is followed by his Suceessors; of whom some (as always new inventions are enlarged) granted it unto those who would maintain a Soldier, if they could not or would not go personally in these wars; and thereafter Indulgences were granted unto such as would take Arms against Christians not obeying the Church of Rome; and many times infinite exactions under these pretences. And lib. 8. he saith, It is sure, and cannot be denied, that in no Christian Nation of the East, either in ancient or modern times, was ever any use of Indulgences, of any kind whatsoever; and in the West no proof of them can be brought before Pope Urban the II. from his time, until the year 1300. it appeareth that the use of them was sparing, and only imposed by the Confessor, to free men from punishment; after the Council at Vienna, the abuses did increase mightily. Pol. Virg. de inven. rer. lib. 8. cap. 1. saith, They reap no small harvest by these Indulgences; especially Pope Boniface the IX. in whose time such pardons were granted with a full hand, not only at sometimes, but (as Platina witnesseth) were sold daily, and everywhere, as any other merchandise; not without the damage of the giver and receiver; seeing by these, as the vendible remedies, or soul diseases, many did the less abstain from sin, and the power of the keys became contemptible; and that was not without cause, because, as Jerome saith, where a reward is the means, or interveneth, spiritual gifts become the more vile; which, oh, if that age only had seen. So far he.

31. When the Tartars prevailed first in Asia, the Kingdom of the Turks was overthrown; and they were divided among themselves into seven families; at last they became all subject unto the house of Othoman or Otman, Laon. Chalcocon. lib. 1. de Reb. Turc. He was a victorious and cruel Tyrant; and was declared first Emperor of the Turks, about the year 1300. all his Successors have kept his name. He conquered Prusa, a City of Mysia, An. 1303. and made it the seat of the Empire. His Son Orcanes expelled the Tartars; and others of them, through dissensions among Christians, have raised that great Empire of Asia, and subdued the Empire of Constantinople, as partly is said, and more followeth.

CHAP. IV. Of BRITAIN.

1. KIng Edward sent the marble Chair of the Scots unto London, and left nothing that he thought could excite the minds of our Nation to any remembrance of former condition; so he promised unto himself a final conquest: but a fresh trouble ariseth upon occasion of his tyranny. Robert Bruce, the Son of the former competitor, and John Cumine, the Cousin-German of John Baliol, beholding at Court the contempt which the Scots did suffer, and considering how Edward had abused them against their native Country, they thought upon a revenge; yet they they durst not communicate their thoughts: At last John, perceiving the other pensive, and thinking the same might be the cause of his sadness, adventured first to discover his mind; and he blamed himself, and the other also, that their Country-men had fallen into such miseries by their procurement, and in the mean time were both frustrated. There they promise taciturnity and mutual fidelity; and they covenant, that John shall never pretend any title unto the Crown, but assist Robert to recover it; and he shall have all the Lands belonging unto Robert, and be second unto him in the Kingdom: these things were written, sworn and sealed. Robert followeth King Edward still, waiting opportunity. Behold! John advertiseth the King by Letter, that Robert had such a design; and for the more faith, he sent the sealed contract. Edward summoned Robert upon treason; he did purposely nominate a long day, that he might also catch his associates, if there were any, and that Robert may fear the less. Robert was not suspicious of the Cumine, and would not fly. A guard was set to attend him. Before the day appointed, his Cousin, the Earl of Montgomery, sent him a pair of gilded spurs; whereby he conceived, his Cousin advised him to fly. The same night he, and two others, came away quietly, in the winter time, and on the seventh day lodged in his own house at • ochmaban: There he meeteth with his Brother David and Robert Fleemine; as he was telling them the cause of his sudden return, they fall upon a Post carrying Letters from John Cumine unto Edward, desiring him to hasten the business with Robert, seeing delay may prove dangerous. Robert hasteth to Dunfrife, and finding John Cumine in the Church of the Franciscans, he challenged him of the premises. Cumine denied all, even that these were his Letters which were taken from the Post. Then Robert struck him with a dagger, and left him as dead. In his coming out James Lindsay meeteth him, and understanding by his words that the other was dead, he goeth into the Church, and killed him and his Brother Robert Cumine. The Scots would have crowned Robert, but such was their belief, they thought him uncapable, because he had killed a man in a Church. Therefore the Abbot of Scone posted to Avenion, and brought a pardon in April, An. 1306. Then Robert was crowned at Scone. The Abbot brought also a dispensation unto the Scots, from the oath given unto Edward; and withal, he assured them of the Pope's favor and assistance. As also the Pope wrote unto King Edward, that he presume not anymore to trouble the Scots, because that Kingdom was before permitted unto the Roman Bishop; and therefore it belongeth only unto the Pope to give it unto, or take it from whom he pleaseth. Pol. Virg. Hist. l. 17. No monument of Antiquity is extant for the Pope's title to the Crown of Scotland; and whether the Abbot made this proffer of subjection, or the Pope did so usurp it, it is uncertain. Nevertheless, Odomar Valentine, Deputy of King Edward, and the Cumines (which were potent and numerous) took Arms against Robert. He feared the power of his adversaries, and knowing that many Scots loved him not for his former service against them, so he was in no small perplexity; but he amassed all the forces that he could: He had hard fortune at the first, and was sundry times worsted, so that only two of his friends, Malcolm Earl of Levin, and Gilbert Hay, abode with him; his followers were searched out, and put to death; his Brethren Nigel and Alexander, with his and their wives, were sent into England. Buchan. Hist. lib. 8. Then the controversy was hot at Rome, between the Pope and Edward, for the title of the Crown of Scotland. Edward, by his Proctors, alledgeth, that the Kings of Scotland were his vassals, and through many ages had done homage to his Ancestors; and therefore, seeing now they had so heinously trespassed against him, he might censure them at his pleasure. This claim is manifested before; and Baldred Byssate did appear in the contrary, as relateth Io. Vsser. in Britain. Eccles. primord. p. 647. The Pope alleged, that according to his universal power, when there was no Heir, the Kingdom did fall unto the patrimony of St. Peter, nor did it appertain unto any other in temporalities. This debate was not ended in Edward's days. Io. Fox in Act. & Mon. Robert was then lurking in the West Isles; but if he had continued there, he feared the Scots would despair of him; wherefore he failed to Carrick, and took that Castle from the English, and spared none of them: then fearing to be entrapped by the multitude of them in that part, he hasted into the North, and took Innerness. The Scots hearing that he had taken two such Forts so far distant, not his friends only, but his enemies were encouraged, and drew unto him; and he was so potent, that he compelled John Cumine, Earl of Buchan, to seek peace at Glen-esk; for the Scots in the Cumines Army, durst commend the valor of King Robert, and others were discouraged. Edward had intelligence, and prepared an Army, but died at Lancaster. Edward the II. (surnamed Carnarivan) summoned a Parliament to be held at Dunfrife; few came, and it behooved him to go into France. From that time King Robert was diseased in body, yet he prevailed against the Cumines and English; and his Brother Edward prevailed in other parts of the Country. Edward the II. was led by a base Minion Peer of Gaviston; whereupon variance arose between him and his Nobility, until Gaviston was banished; but Io, an honorable banishment! he was sent Deputy into Ireland; and within two years was brought back into his former credit: then the Lord's slew him at Warwick, to the great offense of the King. Tho. Cooper in Epito. But the King was reconciled unto his Nobles; and levied an Army of English, French, Scotch, Frisons, Gelders, and others, to the number of three hundred thousand men; Robert could gather but thirty five thousand: by the providence of God, which gave good success unto the wisdom and stratagem of King Robert, the English were foiled at Bannokburn, An. 1314. forty two Lord's, two hundred twenty seven Knights and Baronets, and fifty thousand Soldiers were slain, the rest fled; Scotland was delivered; and the Scots pursued, and wasted England unto York. That year was great dearth in England, and a great murrain; the common people were glad to eat dogs, cats, and the like. Also Ireland sent unto Robert, desiring him to come and be their King: He sent his Brother Edward with an Army of Scots; he was received and crowned. After four years the English went against him, and slew him; and the rest of the Scots return home. At that time Pope John sent one Nuntio into England, and another into Scotland, to treat of peace; and for charges, he craved four pence of each mark, under pain of his curse: But neither would the Scotch nor English obey; and Edward refused to pay the Peter-pence. An. 1323. Edward levied another Army, and went into Scotland with 100000 men. King Robert remembered the example of Fabius, and thought so great an Army could not continue long time, therefore he retired into the high Lands. Edward wandered from place to place, till his Army was like to starve for hunger; many died, and the rest returning home and tasting meat, scarcely escaped death. James Douglas followed the English, and slew many of them; and Edward was almost taken captive. I. Fox. Then a peace was concluded at Northampton, An. 1327. that the Scots should remain in the same estate, as in the days of King Alexander the III. the English should render all subscriptions and tokens of bondage; and have no Land in Scotland, unless they shall dwell in it; and if they will not dwell there, the Scots should give them for their present possessions 30000 marks of Silver. All this time the English were not of one accord; for the King followed the counsel of Spencer, Earl of Arundel; the other Nobility caused the King to banish him; but the next year he was restored, to the great disturbance of the Kingdom: at last they conspire to imprison the King; and Hugh Spencer suffered death. Tho. Cooper.

2. When King Robert came to great age, he ordained in Parliament his Successors, to wit, his Son David, a child of eight years old, which was espoused to Johanna, Daughter of Edward the II. and if he should die without child, he ordained his Son in law, Robert Stuart, to succeed. After he had exhorted the Estates to keep amity and unity, he gave them three counsels; 1. To beware that the Isles Aebudes be never given unto one man. 2. That they never hazard all their strength in one fight with the English. 3. That they make not long truce with them. After him Thomas Randolf, Earl of Murray. was chosen Regent of Scotland; he was a good Justiciary, and by no means would spare thieves and robbers: So that when a Gentleman came from the Pope's Court, and thought himself secure, because he had obtained the Pope's pardon, Thomas caused to apprehend him; and said, The pardon of sin belongeth unto the Pope, but punishment of the body is in the King's hand. Buchan. lib. 9.

3. An. 1328. Charles the IV. King of France, died without children; then Edward the III. King of England, his Sisters Son, claimeth the Crown of France, as nearest Heir: The French prefer Philip de Valois, the Uncle's Son; and they exclude Edward, by a Law which they call Salica, excluding women from succession. At the first, when the Estates of France had received Philip, Edward did him homage for his Lands in France; but when he was denied of a just demand, wars began between these two Nations, which ceased not altogether until the year 1495. as Tho. Cooper showeth, or rather until the days of Queen Elizabeth; for sometimes the French prevailed, and sometimes the English, even so far as to be crowned at Paris, and held Parliaments, and had Deputies governing France: Sometimes were truce of thirteen years, or of ten years, but never an absolute peace before Queen Elizabeth. In the year 1393. the King of Armenia came into France, and shown how the Turks and Scythians were not only oppressing Hungary, but were aiming at the conquest of all Christendom, and in the mean time Christians were devouring one another: with such words he persuaded both the Kings into a truce for four years. Frossard. Hist. lib. 4. But I leave Civil affairs, and return unto the Church.

4. In the year 1306. an English Eremite preached at Paul's in London, that some Sacraments that were then in use in the Church, were not of Christ's institution: therefore he was committed to prison. Io. Bale ex Io. Baconthorp in Sent. lib. 4. dist. 2. q. 1.

5. That John Baconthorp wrote on the Sentences, where he followeth the truth in many things; especially he refuteth sundry subtleties of Io. Scotus, as Baptista Mantuanus hath marked.

He wrote de Domino Christi, where he proveth, that the highest Bishop in every Kingdom should be under Princes. Bale Cent. 4. sect. 82.

6. Richard, Primate of Ireland, (alias Armachanus) was his disciple, and taught the same doctrine; he translated the Bible into Irish: In a Sermon at Paul's Cross in London, An. 1356. he said, In the estate of innocence none had been a beggar; therefore according to that estate, unless the law of necessity do press men, none desireth nor should be a beggar, as neither was Christ willingly a beggar; the Law also forbiddeth it, Deut. 15. There shall not be a beggar among you. He discovered the hypocrisy of Friers, in that though they professed poverty, yet they had stately houses, like the Palaces of Princes; and more costly Churches then any Cathedral; more richer ornaments then all the Princes; more and better books then all the Doctors; they had Cloisters and walking places so stately and large, that men of Arms might fight on horse-back, and encounter one another with their spears in them; and their apparel richer then the greatest Prelates: These Sermons are extant. The next year he appeared before Innocentius the VI. and some of the four Orders of Friers appeared against him; and he proved his propositions stoutly and manifestly against them, that in many respects they had lest their first rules; but (saith Walsing. in Edwar. III.) the English Clergy sent not unto him according to their promises; but the Friers wanted not plenty of money, and so lite pendente before the cause was decided, the Friers obtained a confirmation of their privileges. Armachanus died there at Avenion, and was canonized.

7. William Ockam was a disciple of Jo. Scotus, but he became adversary of his doctrine; he was the Author of the Sect of Nominales, whereby new occasions of controversies arose, to withdraw men from the study of faith: He was a follower of Pope Nicolaus the V. and therefore was excommunicated by Pope John. Then he thought it more safe to live under the Emperor's protection; and he said unto the Emperor Lewis, Defend me, Caesar, from the injury of the Pope by thy sword, and I will defend thee by the word, by writing, and invincible reasons: and so they did so long as they lived. He wrote a Compendium Errorum of Pope John the XXII. and a dialogue between a Clark and a Soldier; wherein he handleth these questions; 1. Whether the Pope hath any primacy by right from God? 2. Whether Peter had any primacy, or was ever Bishop of Rome? 3. Whether the Pope and Church of Rome may err? Concerning the Emperor, he discusseth, 1. Whether one man may discharge the offices both of Priest and Emperor? 2. Whether the Emperor hath his power from God only, or from the Pope also? 3. Whether the Pope and Church of Rome have any power from Christ, to commit any jurisdiction unto Caesar and to other Princes? 4. Whether Caesar after his election, hath power to rule the Republic? 5. Whether Kings anointed by a Bishop, receive any power from him? 6. Whether these Kings be any way subject unto their anointer? 7. Whether the seven Electors give as great authority unto the elected Caesar, as succession giveth unto other Princes? &c. All which he disputeth on both sides, and concludeth always against the Extravagants. He wrote also against Pope Clemens, and calleth him an Heretic, the Antichrist, an hater of Christian poverty, a foe of the Commonwealth, an enemy of the most Christian Nation, &c. Morn. in Myster. pag. 451, & 465. In Dialog. par. 2. tract. 1. lib. 3. cap. 16. he saith, The books of Judith, Tobias, and the Maccabees, Ecclesiasticus, and the book of Wisdom, are not for confirmation of any matter of faith; the Church readeth these two, Ecclesiasticus and Wisdom, for edification of the people in manners, but not for confirmation of points of faith. Ibid. par. 1. lib. 5. cap. 25. he saith, A general Council is a part of the universal Church, but is not the Church universal; therefore it is vain to say, that a general Council cannot er against the faith. And cap. 28. If a general Council shaller, yet some Catholics shall remain, which either privately or publicly (as shall be expedient) shall be bold to defend the Orthodox faith.....for God is able of stones, that is, of the unlearned Laics, despised poor ones, and distressed Catholics, to raise up children of Abraham. And lib. 6. cap. 84. Councils are not called general, because they are called by the Pope.....if Princes and Lay-men will, they may be present in the general Council, and deal of matters treated therein. In Prolog. compend. error. he saith, Alas! the time of which the blessed Apostle prophesied, when men will not suffer wholesome doctrine.....this prophesy is altogether fulfilled in our days; for behold, many pervert the holy Scriptures, deny the sayings of the holy Fathers, reject the Canon of the Church, molest, persecute, and bring into bondage, and without mercy torment and afflict, even unto death, them that defend the truth; so that we may rightly say of our times, which Daniel long since pronounced, Iniquity hath gone from Babylon, from the Elders and Judges, which seemed to govern and rule the people; for many that should be pillars in the Church of God, and defend the truth of God even unto blood, cast themselves headlong into the pit of Heresies. In the same Prologue, he submitteth his writings unto the censure and correction of the Church, but he addeth, of the Catholic Church, and not of the malignant Church.

8. Brigida, or Brigitta, was descended of the blood royal of Scotland, Ph. Morn. in Myster. pa. 480. another then she which was in the days of S. Patrick, about the year 520. she was married unto the King of Sweden; a most devout woman, (saith Platin.) and canonized as a Saint and Prophetess. Being persuaded by the Friers with the same of Rome, she went thither, in the days of Pope Urban the V. hoping to find great comfort there; but in her revelations she calleth the Pope, a murderer of souls, a destroyer of Christ's flock, more abominable then the Jews, more odious then Judas, more unjust then Pilate, worse then Lucifer: She saith, His seat is to be drowned like an heavy stone, and his assessors were to burn in fire and brimstone unquenchable: She rebuked the Bishops and Priests, that through their default the doctrine of Christ was not preached, yea, it was abolished; and they had changed all the commandments of God into two words, Give money. In the end she saith, she heard the Virgin saying to her Son, Rome is a fertile Land; and Christ answered, It is so, but of tares; she saith also, that her coming to Rome was to cast away, rather then confirm the opinion that she had conceived of it. These revelations have been often printed.

9. Thomas Bradwardine was a Fellow in Merton College of Oxford, and afterwards Chancellor of London, and commonly called, The profound Doctor; about the year 1330. he had many disputes with the School-men against the errors of Pelagius; and reduced all his Lessons into three Books, which he entitled, De causa Dei: He beginneth thus; I have been solicited earnestly by the petitions of great and many men, that what I had spoken only by voice in disputes, concerning the cause of God against Pelagius, and concerning the power of causes, I would tie it unto durable writ; but here are two things, as the lovers of God do provoke and encourage me into the cause of God; so the friends of Pelagius, being far more in number, do hinder and terrify me; for (which I speak not without inward sorrow of heart) as of old, eight hundred and fifty Prophets of Baal, were against the one Prophet of God, and innumerable people did cleave unto them, so it is now in this cause; How many, O Lord, fight now, with Pelagius, for free will against thy free grace, and against Paul the spiritual Soldier of grace? how many do today despise free grace, and proudly think that free will is sufficient to salvation? or if they do use the word of grace, they do but perfunctoriously feign it to be necessary, but they boast that they deserve by the power of free-will to be what they are; salvation seemeth unto them to be not a free gift, but a bought good; because, O God Almighty, these wild men, presuming of the power of their free will, refuse the aid of thy working in their workings; and say with those, Depart thou from us. Moreover, Lord, how many advance the liberty of their own will, and will not serve thee? or if they confess with their lips, that thou workest with them, yet with these thy proud and hateful subjects, they will not have thee to reign over them; yea, and prouder then Lucifer, they are not content to be equal with thee, King of Kings, but most impudently they would reign above thee; for they fear not to say, that their own will goeth first in action, as the Lady, and thou followest as the Servant......O Lord my God, I cannot think it without sighs, how many and great Judges endeavor carefully to absolve and reconcile the Pelagian errors that were condemned in ancient times, and banished out of the bounds of all the Church? how many presumptuous advocates plead for them? how many damnable proctors they procure on their side? how many, not having two arguments of any art, do turn to killing arguments, and at least to advance the cause of Pelagius, attempt to cast down thy cause with their cries, horrors, reproaches, vice, laughter and gesture? how many and how innumerable people favor them? for almost all the world goeth after Pelagius; arise, Lord, judge thine own cause. Then he showeth how he was comforted in a vision or dream, that by the grace of God he should prevail against Pelagius: And a little after he addeth, With how many martyrdoms, with how many wounds did the holy Fathers cut down the wood of the Pelagian heresies? and how many venomous branches do still spring and wax out of these old roots? As it was, so it is yet; for first, when their Arch-Heretic Lucifer would not be under and with God, Michael threw him down; then arose Cain, thinking that a sinner is not justified of God freely, by grace given freely, but by his antecedent merit; when he, in the just judgment of God, was cast down, arose Nimrod, who (as Joseph witnesseth) advised men, that they should not ascribe unto God what came happily unto them; but that it was given unto them for their own virtue; and that they trust in their own virtue, and not in God; the multitude was ready to obey their commands, and thought it grievous slavishness to be subject unto God; and so he called men from the fear of God, and made them proud, to the contempt and injury of God: nevertheless, he brought that sacrilegious presumption into tyranny: When the Patriarch Abraham refused it, these arose, speaking vain and great things, boasting that their lips and words were their own, and disdaining that God should rule over men: Their children, the Sadducees, (Joseph is witness) did affirm, that both good and evil are propounded to the election of men; and each one chooseth this or that, according to his own will, without God. When these were rebuked by the Prophet, arose some Hebrews, Greeks, and Roman Christians, saying, that according to their merits, they had received the grace of faith; these were refuted by the Apostle. Then arose Pelagius, which proudly took arms against the grace of God, and his help; and when he was condemned by the Catholic Fathers, Julian and Celestius renewed the same heresy; and when it was quenched again by the Orthodox Fathers, it was stirred up again by Cassianus, and was lashed by Prosper. About that time the same heresy waxed in Britain, for which (as venerable Beda in his Ecclesiastical History, and Henry Honington in Histor. Anglor. reporteth) Germanus of Antisiodore, and Lupus of Treda, Bishops, although the Devils raised a most terrible storm against them by Sea, yet they came over, and confuted it stoutly. But behold, when the heresy was a little cut down, pestiferous twigs did spring up again, as the same Historians have written; which the same Germanus, and Severus Bishop of Tours, coming into Britain, did cut down again. Moreover, before and after these times, the Scotiani, by sending wholesome Epistles into the bounds of the Roman See, did purge out the relics of this plague; as witnesseth the same Beda, and holy Prosper maketh mention of them. And although this vile fig-tree hath been so oft cut down, so oft rooted up, burnt and turned into ashes, and even trod underfoot, yet it ceased not to wax so broad, so thick, and by the vicious juice of it, how much more subtly, so much more dangerously doth it spread; therefore I, being zealous for the cause of God, do put willingly my hand unto this fire; for I am not ignorant, that these pestiferous Pelagians will with raging minds, and hideous cries, bark against me, and will seek to tear this paper with violent teeth; as those are wont to carp at other men's writings, which have nothing of their own hand: But, as Josephus telleth, did not the Chaldeans and Mesopotamians, for this cause, rise against Abraham? did not the ancient Prophets suffer many things from the false prophets for the cause of God? did not some ignorants accuse Paul of madness, and wrest all his excellent Epistles? did not Julian, the disciple of Pelagius, with so many accusations, brawl against Augustine, the most glorious follower of the Apostles, and the most stout defender of grace against the ungracious Pelagians? and did not Julian boast, that he would winnow his books, and discover and show the impiety of his writings? did not other maintainers of Pelagius in France, when Augustine was defunct, presume to disprove his writings? did not many writers oppose the most wholesome doctrine even of Christ and the Fathers? and what am I? I know I am not better then our so great Fathers, nor greater then my Lord.....why then should I refuse to suffer with them? &c. Hence it appeareth, that errors have been always abroad in the world, and some have opposed them; and they who love God, should and will oppose the errors, as they are able. Afterwards he was Confessor to King Edward the III. and then Arch-Bishop of Canterbury.