History of the Catholic Church from 600 to 1600

CHAP. I. Of POPES.

1. I NNOCENTIUS the VII. was crowned An. 1404. Before that time none spoke more against the ambition of the Antipopes; and he had sworn to renounce his place, if the union of the Church did so require; but now he could not hear any speaking of taking away the Schism; yea, because some Romans bewailed the damages of it, he sent them to his Nephew Lewis (whom he had made Marquess of Piceno, and Prince of Firma) as to a Burreo, (saith Platin.) and he caused in his own sight, eleven Romans to be thrown out of an high window; and said, This Schism cannot be otherwise taken away; therefore he was called, the bloody Tyrant. Tho. Cooper. For this cause the Romans called for the aid of Ladislaus, King of Naples, and the Pope fled unto his Nephew in Viterbio; thereafter the Romans, fearing that Ladislaus would usurp over the City, brought back the Pope; and he did accurse Ladislaus. Pope Benedict sent unto Pope Innocentius, for a safe conduct unto his Cardinals, that they may treat of an union. Innocentius slightly refused. Wherefore Benedict made his vaunts in sundry missives, that he was desirous of union, and Innocentius had denied a treaty. Then Innocentius became paralytick; and his own Clergy said unto him, It happened unto him justly, according to his demerits. He sat two years. Then the French Nation did represent unto Pope Benedict, the inconvenients of the Schism; and they craved, that he would willingly lay down his Dignity, for the welfare of the Church, if the Pope that shall be chosen at Rome shall do the like. He promised to do so. The Cardinals at Rome, in consideration of the enormities waxing everywhere by this Schism, took this order; they promise each one, with solemn vow to God, to Mary, to Peter and Paul, and the blessed company of Saints, that if any of them were called to that high place, whensoever the other Pope will quit his place, and his Cardinals will condescend unto the Cardinals at Rome upon a new election, that one may be chosen by them together, in that case he who shall be now chosen, shall renounce his Papacy. And they provided, that none shall ever take absolution from this oath: All did subscribe.

2. GREGORY the XII. being eighty years old, was chosen; and the same day, in presence of all the Cardinals, confirmed the same oath by a new subscription. The union was attempted again, by Letters from the one Pope unto the other; they consent to meet on Michaelmass day at Savona in Liguria; but Gregory objected sundry impediments; and when these were removed by Bishops and Princes, he coined more; as may be read at large in Morna. Myster. pag. 497. & ss. Benedict still made show of readiness; when he heard that Gregory made new delays, he went unto Catalonia in Spain, where he was born, professing his desire of union, but there was no appearance of it: In truth, he was necessitated to go thither; for the French King, and University of Paris, would bear no longer with him, and called him a Schismatic, &c. Gregory thought then that the field was won: He called a Council to assemble at Aquileia; and to the end he may attain his designs, he created more Cardinals. Benedict practiced the like in Aragon; both of them still pretending unity. The Church of Rome had of late broached this conceit, That the judgment of the Pope is infallible; but now it pleased God to check that fond opinion, and by lamentably sensible examples teach them their error, that if reason cannot persuade them, experience should convince them; or if they will believe none who had written that the Pope may er, yet they shall see it with their eyes, and then let them hold him the rule of faith at their peril. So the Cardinals of both these factions began to distaste the ambition of their Popes; and first, some of the Spanish Cardinals withdrew themselves, and came to Pisa; and others of the other side assembled with them, to the number of 124 Divines, and 300 Jurists: They with one consent call a Council to be held there, An. 1409. and by their Letters they require the Emperor, the Kings of France, Hungary, England, Poland, Sicily, Aragon, and other States, to give their concurrence. Only the nearer part of Spain, Scotland, and the Count Armeniacus, followed Benedict. The Council was assembled, to the number of 1000 Divines and Lawyers, as some write. They summon both Popes to appear, either personally or by their Proctors. They both contested against the lawfulness of the Assembly, as not having authority from the head. The Council replied, A Council cannot be called by one of the Competitors; for a party cannot make a general, but a particular Council; but neither of the two would yield to the other; so the Council goeth on; and because none of the two Popes would appear, after many Sessions, and after long disputation of their power, and after canonical process, they all, without exception, condemn Pope Benedict and Pope Gregory, and absolve all men from obedience unto them; they annul all their Acts, promotions.....In the tenor of deprivation, they call these two notorious Schismatics, obstinate maintainers of Schism, Heretics departed from the faith, scandalizing the whole Church, unworthy the Papacy, and cut off from the Church. And they elected unto the Papal Chair, a Greek by birth, Peter Philargus, the Bishop of Milan; who was called

3. ALEXANDER the V. Of him it is said, He was a rich Bishop, a poor Cardinal, and a beggarly Pope: this last part was said of him, partly because of the division of the Papal revenues, and partly because of his profusion beyond any Prince. The other two Popes would never consent unto this Synod. Bellarmine will neither call this Council lawful nor unlawful, De Council. lib. 1. cap. 8. Then were three Suns, as the Popes were wont to call themselves in comparison of the Emperors, but they were all pale in the clouds, none of them being in their own region; and the Romish Church had three heads. Alexander had scarcely warmed his Crown on his head, when he gave full remission of all sin unto them, who conferred anything unto the Monastery of S. Bartholomew by Smithfield; and resorted to that Church any of these days following, to wit, Maundy Thursday, Good Friday, Easter Even, or on the Feast of Annuntiation, from the first Even Song unto the latter. Io. Fox in Act. He died in the eighth month. When he was dying, he protested before a multitude of Bishops and others, that the Pisan Council had proceeded very lawfully, and had decreed most justly. Platin. Will not the Papists believe the protestation of their Pope on his death-bed? Then the Cardinals thought to be more circumspect in choosing his Successor; they assembled at Bononia; where Baldesar Cossa, a Noble man of Naples, was the Pope's Legate, and Commander of the City; he had a great number of Soldiers both within and without, under pretence of preventing all tumults, but indeed, that if he could not attain unto the Papacy by solicitation, he might achieve it by arms. Platin. He pressed the Cardinals to name a Pope. They went to election, and named one; he refused him: they name another; he refused to accept him: they did name more; none were to his liking: They ask, Whom will he name? He said, Give me the Cape of blessed Peter, and I shall give it unto the Pope: Then he put it on his own shoulders, and said, I am Pope. The Cardinals thought this an informable election; but none durst speak against him. Bellar. de Ro. Pon. lib. 4. cap. 14. saith, It could not be easily judged, by which of these three was the true and lawful Pope: why? because everyone of them had most learned Patrons. This same Pope,

4. JOHN the XXIV. (alias XXIII.) feared that the Cardinals would enterprise something against him, and therefore presently sent Legates unto Germany, entreating the Princes to accept Sigismund unto the Imperial Throne; he thought so to gain his favor. Platin. He, obtaining this desire, proclaimed a Council at Rome, under pretence to crown the Emperor, but intending to establish himself. The Schism continued, until the Emperor procured a Council at Constance, An. 1414. John, hoping that the Emperor would acquit him for his former favor, consented, and gave his Bull for assembling the Council; and in that Bull, he acknowledged the lawfulness of the general Council at Pisa; and called Pope Alexander, the President of happy memory. In the Council he laid down his Papacy; and the Emperor gave him thanks, and kissed his foot: But when he saw no appearance to be restored, he thought best to provide for himself by flight; and he would revoke his renunciation. The Emperor caused to pursue him. Frederick Duke of Austria apprehended him, and delivered him unto the Emperor; and he committed him unto the Count Palatine of Rhine, who kept him three years in his Castle at Hedleberg. John was judged as unworthy as any of the other two; for he was accused to have hired Marsilius Parmensis, a Physician, to poison Pope Alexander; that he was an Heretic, a Simoniack, a Murderer, an Inchanter, an Adulterer, a Dice-player, a Sodomite, a notorious Atheist, and contemner of all Religion; he sold for 50000 ducates the head of John the Baptist, which was in St. Silvester's Monastery at Rome. John Naucler saith, About forty Articles were proved against him. Then the Council dealt with the other two Popes to renounce their authority, as followeth. Pope Gregory, being then decrepit, sent his Proctor, and renounced his power; and was made Legate of Piceno; and died shortly after. Benedict would never acknowledge the Council; and when he died, after the Council was ended, he required an oath of his Cardinals, that they should choose another Pope after his death.

5. MARTIN the V. was chosen by the Council on Martin's day, An. 1417. he was convoyed by the Emperor and Council, with great solemnity, into the great Church of Constance, and from thence unto the Monastery of St. Augustine to be crowned; the Emperor led his horse by the bridle on the right hand, and the Marquess of Brandenburgh on the left hand, both on foot. He confirmed the Acts of the Council. The Emperor entreated him to abide in Germany, because of the diversity of Religion, or (as he spoke) for divers enormities there. The French Nation allured him to go with them. He said, The Churches of the Saints in Rome were decaying, by the long absence of Popes; so he went to Italy, and stayed three years at Florence. At that time John the XXIV. redeemed himself out of prison for 30000 crowns, and went unto Florence. Pope Martin feared that he would renew the Schism; but John kissed his foot, and was made Cardinal of Tusculo; yet could not patiently live in so private a condition, and died of melancholy. Then Martin had but one Antipope, and sought by all means to have him out of the way; but Alfonso King of Aragon maintained Pope Benedict the rather, that Pope Martin had declared Lewis, Duke of Anjow, to be King of Sicily. When Benedict had sat thirty years, and was dead, his Cardinals chose Pope Clemens the VIII. who sat four years; until Pope Martin, seeing the unlucky success of King Lewis, did agree with Alfonso concerning Sicily; then these two compound with Pope Clemens, that he shall have the Bishopric of Majorca; and his Cardinals shall enjoy their hats, except some recusants that were committed; so the Schism was ended. Pope Martin was hot in the wars against the Bohemians. Angelus de Clavasio, a Minorite, in his Summa, at the word Papa, writeth, that this Martin, after consultation, granted license unto a man to marry his own Sister. He sat fourteen years, and died An. 1431.

6. EUGENIUS the IV. was miscarried with ill advice, and troubled all things concerning God and men. Platin. By his covetousness he so provoked the Romans, that there was a great fight within the City, and he thought it his best way to steal away in a Monkish habit; when the Citizens knew that he was going down the river in a boat, they threw stones at him; but by means of his Captain Sfortia, he regained all that he had lost, and became very haughty. He loved wars, which may seem strange in a Pope, saith Platin. He was afraid of the event of the Council at Basil, when he saw it increase with multitude of Princes and Bishops from Spain, France, Germany, Hungary, &c. and had made an Act in Sess. 2. A Council is above a Pope; and all men of whatsoever condition, even Papal, ought to obey it; therefore he went about the translating of it to Bononia; but the Emperor, and all the Princes and Bishops there, charged him, that if he did not approve the Council, which was ordained by the former Council, and was called by the former Pope, and now had sat so long time by his own consent, the Nations there assembled would dethrone him: This Letter made him approve the Council by his Bull, An. 1434. When Sigismund died, Eugenius assembled his Cardinals and faction at Ferraria, and then (as followeth) at Florence, and would have taken all power from the Council; but the Council did so despise his threatenings, that they condemned Pope Eugenius as unworthy of Peter's Chair; and they chose another, to wit, the Duke of Savoy, who had lived an Eremite for some years; him they called FELIX the V. This was a new schism; some followed the one, and some the other, and some were neutral; so they were two Popes, and two Councils contrary unto one another. Behold the unity of the Roman Church! all the Acts and consecrations of Pope Eugenius were judged null at Basil, nor was he ever absolved from their curse; they called him, a rebel against the sacred Canons, a notorious scandalizer and disturber of the peace and unity of the Church, a simonist, a perjured wretch, incorrigible, a schismatic, and obstinate heretic. On the other side Eugenius wrote his Letters from Florence unto all Princes, showing that Amedeus, alias Pope Felix, had advised with the enchanters, and had received response that he should be Pope, and therefore he had lived an Eremite for a space, to deceive the world with hypocrisy; he called him, a wolf in a sheep's skin; the Image of Nebuchadnezzar; the Idol of Beelzebub, standing in the Church of God; Lucifer, who said, he would set his seat in the North, &c. Ph. Morn. in Myster. pag. 544. He published sundry Acts and writs, wherein he did aver, that he was so far from being obliged to follow and obey a Council, that he did then deserve most, when he contemned the Acts of a Council; and he said, It is heresy to think, that a Council is above a Pope, although all the University of Christendom would affirm the same: So by the Bull of Pope Eugenius, the infallability of the Church is preserved in the Pope only, and the Pope only may make a true Church; or rather we may infer, The Pope is the Antichrist: For as Augustine, Lib. 20. De ci. Dei, cap. 19. saith, The Antichrist shall sit (as it is in the Greek) non in templo Dei, sed in templum Dei, tanquam ipse sit templum Dei, quod est Ecclesia, sicut dicimus, sedet in amicum, id est, amicus; that is, not only in the Church, but over the Church, as if he were the Church. When his Bulls and practices could not prevail against the Council, he enticed the Daulphin (who thereafter was Lewis the XI. King of France) to go with 30000 Soldiers against Basil, as followeth. John Palaeologus, Emperor of the East, sent word, that he would come unto the Council to treat of union; (but his aim was to procure aid against the Turks) then Charles the VII. sent ships into the Ionian Sea, to bring the Emperor and his Clergy into France, and that way to convoy him unto Basil: But Eugenius prevened them with ships and money sent unto the Emperor, as it were to defray their charges by the way, and with promises to pay all their charges in Italy; and his Admiral said, That the Pope and the Council were reconciled: the other ships come too late, and shown, that the Council was not reconciled with the Pope; the Patriarch and other Bishops perceived some fraud, and refused to go into Italy, until reconciliation was made there among themselves: whereupon the Admiral of the Papal ships would have fought with the Councils ships; but the Emperor would not suffer them to fight within his dominion; and also he pressed the Bishops to go aboard; it was in the winter time, and after they had been beaten with storms, they arrived at Venice; the Patriarch Joseph was sickly, and the Emperor left him, and went to Ferraria; within few days Joseph followed; and while he was yet in the ship, the Emperor sent to inform him, that at his first meeting with the Pope, he must fall down and kiss his foot; the Emperor (said the messenger) providing for your honor, hath dealt these three days with the Pope, that it should not be so; and he adviseth you hereof before hand. This news seemed strange unto the Patriarch; for he had resolved to acknowledge the Pope as a Father, if he were older; or as a Brother, if he were equal in years; or if the Pope were younger, he would accept him as a Son: yea, and before he came from home, he had said unto some of his friends, that if he were once in Italy, he hoped to purchase more reputation, and to recover the honor of his See; and now when he is ordered to kiss the Pope's foot, he was amazed. About noon six Bishops come unto him to congratulate his arrival; and to exhort him, that he would not refuse to give unto the Pope the obeisance that all men give him. The Patriarch answered peremptorily, that he would not salute the Pope after that manner, yea, and all manner which nature doth not allow; since they are Brethren, they should embrace one another after a brotherly manner. The Bishops return to show this answer unto the Pope; and in the mean time, the Patriarch asked the advice of the Greek Bishops; they, in one voice, said, It was not lawful, nor comely, nor profitable; and they told him, that he might have known the Pope's pride before, when his Legate sought the precedency in Constantinople, as they also had given him to understand at that time, but he would not regard their advertisement. Before night the Papal Bishops came again, and pressed the same courtesy. The Patriarch said, By what reason can the Pope demand this? what Council of the ancient Fathers hath so ordained? if he call himself Peter's Successor, the Successors of other Apostles are here; and did any of the Apostles kiss Peter's foot? whoever heard that? The Bishops replied, Kings and Emperors, and Cardinals greater then the Emperor, do so unto the Pope now through many ages. The Patriarch answered. It is but a late custom, and I will rather return home then do it; I am in the ship, and I will not go out of the ship, if that be required of me. Briefly, because the Patriarch would not so abase himself, the Pope was content to accept him with mutual embracings and kisses, yet but in a chamber, in presence of a few Cardinals. Of their proceedings in the Council, I shall speak hereafter: For the present thus much only; among the Articles covenanted between the Emperor and the Pope, this was one, that if the Turks shall invade Constantinople, in the time that the Greeks shall be in Italy, the Pope shall send a navy for aid: But in two several summers Amurathes did invade Constantinople by Sea, and the Pope could not be persuaded to send one ship; the Emperor sought but two, and Eugenius would send none. The History marketh, that God did preserve Constantinople at that time; and immediately Nicolaus, Duke of Piceno, took two Cities, Bononia and Friuli, from Eugenius. Sgyrop. Hist. sect. 5. cap. 12. In the year 1443. the Pope made agreement with the chief Romans, and returned to Rome in September; he would have gone into St. Peter's the second day, but all the people were in an uproar, crying, Away with new tributes, and the authors of them; Eugenius had laid new tribute on the wine: He did not dare to go out of doors that day, but discharged the late Impost; the next day he went forward, the people crying. Long may Eugenius live. On the nineteenth day thereafter, he called an assembly at Lateran; and excommunicated all the Prelates at Basil. Vladislaus, King of Hungary, had made peace with the Turks: Eugenius sent his Legate, Cardinal Julian, and persuaded the King to break the peace; because without his leave, he could not contract with the enemies of Christ. At the first onset, the company of Asia, on the north wing of the Turks Army, were put to flight by John Hunniades, Prince of Transylvania, and General of the Hungarians: Then Amurathes took out the Book of the Articles of Peace, and lifting up his eyes to Heaven, he said, These are the Articles, O Jesus Christ, which thy Christians have covenanted with me, and have sworn holily by thy name; and now they have violated their faith attested by thy name; they have falsely denied their God; and now Christ, if thou be God, I beseech thee avenge thy own wrongs and mine, and show the punishment of perjury unto them, which as yet have not known thy name. He had scarcely uttered these words, when (behold!) the fight was suddenly changed. Ph. Morn. in Myster. ex Bonfin. Hist. Hungar. dec. 1. lib. 6. A bloody fight followed at Varna, where the Turks prevailed; that ye may see (saith Aen. Sylv. lib. 1. epist. 81.) how oaths should be kept, not only with the household of faith, but with enemies also. That day the young King, and Julian the false Cardinal, and many of the Hungarian Nobility, were slain; and the Prelates, that were in the field for encouraging the Soldiers, fled, and fell into marishes; and all the trinches and ditches were filled with blood of Christians, An. 1444. from thenceforth wars prospered not well with the Hungarians. The same Pope raised wars in Italy, and died An. 1447.

7. NICOLAUS the V. was chosen, Pope Felix being alive; wherefore many remained neutral; and the wars that were begun, continued until the year before the Jubilee. The Emperor, with his Diet at Oschoffenburgh, did charge all Germany to acknowledge Pope Nicolaus; and he commanded the City Basil to dismiss the Council before the Feast of St. Martin, An. 1548. The Pope Nicolaus sent Aen. Sylvius to persuade Pope Felix to renounce his title; they agree, that Amadeus shall be a Cardinal, and Legate of Germany, and of his own Country; and all his Cardinals and Bishops shall keep their places. To procure the favor of the Germans, Nicolaus published a Bull, Ad sacram Petri sedem, and another, Vt pacis, dated in July An. 1449. wherein he prescribeth some moderation of Annates; he approveth and confirmeth all the provisions and Acts of the Council at Basil, and of Pope Felix the V. and their other censures, excommunications, absolutions, &c. This Bull is annexed unto the Acts of that Council, after the Decretum quinque conclusionum, Such were the times, that the Popes framed their Decrees and Bulls according to their own interest, and not according to equity, nor the voices of them who had called on the holy Ghost: That Council was also confirmed by Pope Sixtus the IV. All troubles being thus calmed, so many went to Rome in the year of Jubilee, that on a day Peter Barbus, Cardinal of St. Mark, riding on a mule toward the Vatican, and reencountring with the people on Hadrians bridge, could go neither forward nor backward for the throng, his mule and two hundred men with three horses, were extinguished, and many fell from both sides of the bridge into the water. Platin. The next year Muhammad, having received many foils at Constantinople, was preparing all his forces against it. Then Constantine Paleologus sent unto the Pope, and craved help of men and money. Nicolaus refused, unless the Emperor would cause the Greeks to submit unto his Papal Authority. Antonine Bishop of Florence, at the same time, saith; The Pope thought it not reason to spoil Italy of monies, for aid of a Nation potent enough, if they would bestow their money to hire other Nations. Anton. par. 3. tit. 22. cap. 13. But the Greeks would rather suffer any extremity, then be subject unto the Pope; so that City was lost unworthily, An. 1453. Then Nicolaus hoped to reap a rich harvest; he sent Bassarion, a Greek, (whom Eugenius had enticed unto his side at Florence, and had given him a red hat, with the Bishopric of Tusculo) to be Patriarch of Constantinople; the Greeks would not accept him, but chose Gennadius Scholarius. Many Greeks came then into Italy; and many Italians began then to study the Greek Language. Bodinus in Daemono. showeth ex Iac. Sprenger. a rare dispensation granted by this Nicolaus: A German Bishop (whom the Pope loved) was sick, and had learned from a witch, that another witch had done him ill; nor could he be healed, unless that sickness were cast upon the woman which had done it, and then she assuredly was to die: The Bishop sendeth unto the Pope for an Indulgence to practice this. Nicolaus granted it, with this clause, Of two evils, the greatest is to be eschewed. He sat eight years.

8. CALLISTUS the III. instantly after his coronation, produced a Book, wherein he had many years before written these words; I Callistus, Pope, vow unto the Almighty God, and the holy individual Trinity, that I shall pursue by wars, interdictions, curses, and by what other means I shall be able, the Turks, which are enemies of Christ's name. Platin. So he sent sixteen ships, under the conduct of the Patriarch of Aquileia, into Asia. At that time a great Comet appeared; which the Mathematicians deemed to portend a great plague: wherefore the Pope ordained, that the bells be tolled at noon; and then all people to fall upon their knees, and pray that the plague might fall on the Turks; but it fell at home: for as the wars were taken in hand suddenly, so they ended soon and shamefully. Ibid. Callistus ordained the feast of Christ's transfiguration on August 6. granting the like indulgence unto the observers thereof, as of Corp. Christi. Jo. Naucler. He multiplied the number of canonized Saints, adding Edmund an English Minorite, and Vincentius a Spanish Minorite, &c. When the before named Bessarion heard of this enrolling, he said, These new Saints make me doubt of the old. He ordained a general Litany and procession the first Sunday of every month; and that everyone observing it, shall have indulgence for seven years. He added unto the Mass a prayer, for victory against the Infidels; which whosoever shall say, shall have three years indulgence. If he had minded sincerely to aid the Christians, he had a fair occasion; for at the same time John Hunniades, or Vaivoda, overcame Muhammad at Alba, (saith Naucler, or as others write, Belgrad) and was not able to pursue his victory, his Army was so sore weakened. Antonin. par. 3. tit. 22. cap. 14. Shortly thereafter the valiant Hunniades died at Zemplen, An. 1456. But Callistus was more desirous to have his Son, or Nephew, Lignius Borgias, to attain the Crown of Sicilies; for Alfonso King of Aragon died, and his base Son Ferdinand succeeded in all his Kingdoms; but the Pope proclaimed the Kingdom of Sicilies to be vacant, and fallen again unto St. Peter, and so the Pope may dispose of it at his pleasure: he commanded Ferdinand, under pain of his curse, that he call not himself King of Sicilies; but if any can pretend any right unto it, it should be examined at Rome: and he dissolved all oath of obedience unto Ferdinand. Anton. ibid. cap. 16. They were levying on both sides; and in the mean time Callistus died, when he had sat three years.

9. PIUS the II. was before Aeneas Sylvius; with the change of his name, he changed his manners. He had been Scribe at the Council of Basil; and was one of the twelve Censores Concilii; when anything was done by Deputies of Nations, Aeneas was one for Italy; when Eugenius was deposed, and Felix was chosen, Aeneas was sent, by the Council, unto the Emperor, to declare the equity of the election; and the Emperor admiring the dexterity of his wit, chose him to be his Secretary. In his first book, Degestis Conc. Basil. he hath a large discourse, proving that the Pope is subject unto the Council; there he saith, The Church is the Spouse of Christ, and the Pope is but his Vicar; now (saith he) the Spouse is above a Vicar, neither will will any man subject his Wife unto his Vicar: There he proves that these passages of Scripture, Thou shalt be called Cephas, and I will give thee the keys; and I have prayed for thee; and feed my sheep, give no privilege unto Peter, but are wrested by flatterers, contrary to the mind of Christ, and exposition of the Fathers. There also he saith, Christ is the head of the Church, and the Pope is not the head; unless one will say, that he is the Ministerial head, or Vicar of the Head for edification, and not the harm of the Church; and therefore as an offending member may be cut off, so the Pope may be deposed: And that a Council may be assembled without the consent of the Pope, he proves both by reason and practice. But when Aeneas was made Pope, he sent abroad a Bull, with the Title of Retractations, revoking what he had written against other Popes; and praising them. In another, beginning Execrabilis, and dated in the second year of his Papacy; he condemneth all appellations unto a future Council, as execrable and pestiferous; and he condemns all Universities, and favorers of such appellations. In another that beginneth In minoribus agents, and directed unto the University of Colen, An. 1463. he professeth repentance for writing the Dialogue, and other books for authority of a Council; and saith, He had persecuted the Church ignorantly, as Paul did; and he would prove the authority of a Pope above a Council, from the same passages of Scripture which he had brought to the contrary. In the end he saith, he doth reverence the Council of Constance; and yet that Council had decreed that a Council is above the Pope. And so Pius verifieth what Pope Gregory, on Job lib. 11. cap. 10. saith, A Doctor neglecting to practice what he hath taught, and will not do the good that he hath averred, beginneth to teach the lewd things that he loveth; and in the just judgment of God, now he shall not have for good, who refuseth a good conversation; because when the heart is inflamed with the love of earthly things, it speaks always of earthly things; as truth saith in the Gospel, Out of the abundance of the heart, the mouth speaketh. This Pope absolved Ferdinand King of Aragon, from the curse of Pope Callistus; yet so, that he gave his wifes sister in marriage unto the Pope's Nephew; and also gave him the Duchy of Maldeburg and Celan. Platina saith, This Pope's sister had four sons; and the King made the two youngest both Knights; and unto one of them he gave his daughter, with the Duchy of Amalphis. Pius was an enemy to Lewis the II. King of France, because he confirmed the Pragmatica Sanctio; and he caused him to annul it. He menaced Borsius▪ Duke of Mutina, because he favored the affairs of France. He pursued, with most grievous censures, Sigismund Duke of Austria; because he had imprisoned Card. Nicol. Cusanus, unto whom the Pope had given a Bishopric in Tirolis, without the Duke's consent. He deprived Diether, Bishop of Mainz; because he would not consent that the Pope should exact the Annats in Germany, nor give his Oath that he would never solicit for a Council; and Pius gave that See unto Adolph of Nassow. Crantz. in Saxon. lib. 12. cap. 1. saith, The Pope's confirmation was not regarded; therefore Adolph levied an Army, and by the aid of the Palatine of Rhine, he prevailed against Diether, and spoiled the City pitifully, and brought it into miserable bondage, and all trading decayed there. Fascic. rer. expeten. fol. 164. Edit. An. 1535. saith, Pius sighed so oft as he heard the name of Mainz, because he had done so great harm unto that City; and thereafter he restored Diether. Pius brought unto the Patrimony of the Church Tarracino, Benevento, Sora, Arpino, and a great part of Campania; and was always careful to enlarge the Papal authority. He was so entangled with wars, that he seemed not to favor learning, saith Platina. In the year 1460. he assembled a Council at Mantua, for levying an Army against the Turks: The Orator of France came thither, and complained that the Kingdom of Naples was taken from the right heir, and given unto the King of Aragon; but the Pope pleaded for Aragon, and would have no business to be treated there, but only preparation against the Turk; and he sent Bessurion into Germany and Hungary for the same effect: But their private jars hindered the common cause, saith Laon. Chalcocon. lib. 8. Io. Naucler. saith, Many Soldiers came from Germany, France and Spain unto Ancona; the Pope gave them all his blessing, and sent them home again, because they had not brought money enough with them. He writ an Epistle to Muhammad, which is the 396. in number; where he affirms that the Empire of Greece depends on his See, and his Predecessors had given the Empire of Germany unto Charles; and he offered to give that Xingdom peaceably unto him, if he would turn Christian, and defend the Church. He did sit six years. Platina reckoneth these following Proverbs to be his, There be three persons of one Deity; and we may not consider by what reason it may be so, but who hath said it. When men attempt to measure the Heaven, they may be called bold, rather than true measures. Fools, and not wise men, are moved with fair words. The first places in Kings Courts are slippery. As all Rivers run into the Sea, so all vices into great Courts. Men should be given to dignities, and not dignities unto men. Some men are in Office, and deserve it not; others deserve, and have it not. A wandering Monk is the Devil's slave. For weighty causes marriage was taken from Priests; but for weightier reasons it should be granted, &c. I have seen some Editions that have not this last Proverb; but it is in the Edition at Venice, An. 1562. Cum Privilegio Pontificis, &c.

10. PAUL the II. had been a Merchant in Venice; when he heard that his Uncle Eugenius was Pope, he would then learn Grammar, but because of his age, he made little progress. Platin. Nevertheless Eugenius made him Arch-Deacon of Bononia, then Bishop of Cervia, and then a Cardinal; but his ambition stayed not until he was Pope; and then he was not so much void of all literature, as an hater of all learned men; for he deprived them of their Benefices without any just cause; among them Platina was one: These seeking to be restored, craved that their cause might be heard before Auditores rotae; but he said, Ye would bring us before Judges, as if ye were ignorant that all Laws are in our breast; I have declared so, and let them all go; I am Pope, and may approve or refuse the Acts of others at my pleasure. He was the first Pope that spoke in this manner. Io. Serres. After three weeks, when they saw no appearance to be restored, Platina wrote unto him thus; If thou may spoil us of that which we bought with our money, we may also complain of the wrong and unjust ignominy; since we have been rejected by thee, and have received so notorious infamy, we will go to Kings and Princes, and exhort them, for your cause, to assemble a Council; where thou shalt be compelled to give account, why thou hast spoiled us of our lawful possessions. For this Letter Platina was laid in Iron fetters; for the Pope could not hear of a Council: after some space Platina was loosed, upon condition, that he go not out of Rome. Platin. Eugenius had founded some Canons in the Lateran Church, which were Regulars; Callistus expelled them, and placed Seculars; now Paul put out the Seculars, and restored the Regulars, to the great offense of the Romans. Idem. He exceeded all his Predecessors in gorgeous apparel; his Mitre was set with all manner of precious stones; he would be admired by all men; and lest he were too singular, he ordained by a public Decree, that none should have a scarlet hat, but the Cardinals; and those should always have their horses or mules covered with scarlet; he would have given them more ornaments, if some, thinking well, had not admonished, that the pomp of the Church should not be augmented in prejudice of Religion. Idem. All offices were then sold at Rome; he sold the richer Benefices to them who had the lesser, that his Annates might be the more; no respect was had of learning, but only, who will give most: He called the Students of Humanity, (as Platina speaketh) Heretics; and he exhorted the Citizens, that they breed not their children with learning; it is enough (said he) if they can read and write. He devised new offices for his own gain; he kindled wars in several places; he stirred the Germans and Hungarians against the Bohemians; he vexed the Poli in Aequitoli, because they said Christ hath no Vicar. He sat six years ten months, and died of Apoplexy, An. 1471. Agrippa de vanit. scien. cap. 6. calleth these, Paul and his Successors Sixtus, Alexander and Julius, famous disturbers of Christendom.

11. SIXTUS the IV. General of the Franciscans, restored the Secular Canons, whom Paul had ejected. Onuphr. in Addit. to Platin. Paul sowed, and Sixtus reaped a plentiful harvest; for Paul did ordain that the Jubile should be kept every 25. year, and Sixtus kept it, An. 1475. In the next year he ordained, that whosoever kept the feast of the conception of Mary (as was ordained at Basil) according to the order now prescribed by his Notary, should have as large forgiveness as was decreed by Urban the IV. or Martin the V. unto the observers of Corp. Christi. This constitution was annexed to the Acts of the Council at Trent; and by a constitution following there, it is clear, that many Preachers in their Sermons and Books, maintained that Mary was conceived in sin, and it is a deadly sin to hold the contrary; wherefore the former constitution had need of a Bull of confirmation, dated An. 1483. Onuphrius saith, In the days of Paul, Sixtus was so respected for learning, that all the doubts of saith were committed unto him among all the Cardinals; and now he made show of great things; he proclaimed a Council to be at Lateran for reformation of the Church, and for aid against the Turks. The Emperor Frederick objected, that no good was ever done at Rome for the Church; therefore it were fitter to assemble at Constance, or other City in the confines of Germany: Constance, where so many Popes were deposed, was odious at Rome. Frederick then named Utina in Carnia. Then Sixtus perceived that he could not atcheive his designments, and forgetting the Council, turned to the advancing of his kindred, of whom he made some Dukes and Princes. Onuphrius saith, He loved his kinsmen greatly, and was blamed for granting unto them some things contrary unto reason and equity; to wit, as Wesellus Groningensis (who was an eye witness, in his Book De indulgen. Papali.) reporteth, At the suit of P. Ruerius, (whom Sixtus made Cardinal of S. Sixto) and of his own Brother Jerome, he granted unto all the domestics of Cardinal de S. Lucia, a free license to commit sodomy in the months of June, July and August. Onuphrius saith, He devised new tributes, but spared to show the particulars. Agrippa de van. scient. cap. 64. doth show, saying, Pope Sixtus built a large Stews; and was like to Heliogabulus, who fed herds of whores to his friends and servants.....and now each whore in Rome payeth daily unto the Pope a Julian penny; which tribute surmounteth to 20000. ducates yearly; and this is the charge of the Exchequer of the Church, to reckon the rewards of whores: for I have heard them reckoning thus; This man hath two Benefices, a Curates place of twenty crowns, with three whores, paying weekly twenty Julians: Yea, the Bishops and officials of Court are bordellers, and compel the Priests to pay a yearly tribute for their concubines; so that it is a proverb, Have he one or none, he must pay a crown for his concubine; or let him take one if he will: But in the Kingdom of avarice nothing is filthy, if it bring gain. I pass (saith he) that for a sum of money, Bishops give license unto women, in their husbands absence, to dwell w • th othermen; all which are so manifest and frequent, that it is doubted, whether the shamelessness of Priests, or patience of people be more out of order...such patrons hath the bordle craft, &c. But to return; Sixtus would never refuse to grant a Benefice, saith Onuphrius; and would give the same Benefice to sundry persons, being importunate; and to take away all jarrings, he appointed John de Monte unto that charge; he was much addicted to wars; and did nothing well, saith Onuphrius. When he heard that Hercules Duke of Ferraria had agreed with the Venetians, he was so vexed, that he died within five days, when he had sat fourteen years. John. Sapius made this Epitaph;

12. INNOCENTIUS the VIII. followed him in bloody wars, devising tributes, selling Benefices, advancing his Nephews, &c. At that time Zizimus, (or Games) the elder Son of Mohumet, was overthrown in battle in Bithynia, by his younger Brother Bajazet, and fled into the Rhodes, where the Master apprehended him. When Baiazet knew it, he sent rich gifts unto the Master of the Knights, entreating to keep him in sure ward, and he would give him 40000. crowns yearly, and never move wars against Christians. Lest Games make an escape, he was sent into France, and thence delivered unto Innocentius. Phi. Cominaeus Hist. pag. 944. edit. Hanno. An. 1606. The Pope proffered unto all Christians, if they would leave intestine wars, he would aid them against the Turks; and to encourage them, he told them, that Captain would go with them: But Bajazet sent him 40000. crowns yearly, and so that enterprize was ended. Onuphr. He was compelled to make peace with Ferdinand King of Naples; and then pretending that the King paid not his tribute, he accursed him, and gave his Kingdom to Charles the VIII. King of France. He sat four years.

13. ALEXANDER the VI. attained the Papacy by ambition of some Cardinals, whom he corrupted with gifts and promises; so the worst of all was preferred to them all. Onuphr. Some in the conclave said, They had most foolishly made him Pope, who was a most wicked man, and great hypocrite, and would vex them all; neither were they deceived, for Ascanius Sfortia (the chief procurator of the election) became phrenetick, others were exiled, some were imprisoned, and some condemned to death by him. Charles the VIII. King of France, was then in his expedition toward Naples, and intended to go against the Turks; for he heard, that Bajazet was not stout, and was in fear of Games; and the Christians did advertise Charles, and invited him. P. Comin. de bello Neapo. lib. 2. The Pope envying France, agreed with Alfonso Son of Ferdinand, on condition, that the Pope should send a Cardinal to Naples for his confirmation; and Alfonso should pay as his Father was wont, &c. Then these two sent their Legates unto Bajazet (saith Guic. lib. 1.) showing, that Charles was then in Arms against Naples; and thence intending into Greece, in prosecution of the project of his Ancestors; and they proffered to detain the force of France, if he will aid them with money. Bajazet returned thanks unto the Pope, that he who is the head of Christendom, had advertised him so lovingly of so eminent danger; and entreated him to kill Games by poison, or any other way, and he would give him 200000. ducates, and the woven garment of Christ; as he had sent unto Innocentius the point of the spear, wherewith Longinus had pierced Christ's side. P. Morn. in Myster. Nevertheless Charles, in the twentieth year of his age, passed through Italy, with Bernard Stewart Duke of Albany, General of his Army, without resistance; and knowing that Alfonso was with the Pope, he went to Rome, and told the Citizens, If they let him not enter, he would make a way to himself. The Pope hearing how others had accepted him, neither did refuse, nor had power to hold him out: The same night Alfonso fled unto Naples; and Alexander went into Hadrians Tower. A great number of the Cardinals and Senators went forth unto Charles, and lodged him in that part which belonged unto the Columnenses. The Pope was odious unto the Cardinals, and they had a purpose to choose another: They exhorted the King to batter the walls of the Tower, which he might have done easily; neither wanted he will, but he wanted the dexterity of choice men; so his Courtiers, being corrupted with gifts by Alexander, they agreed upon these conditions: 1. The Pope should give unto the King four Cities, for assurance of the Kingdom of Naples. 2. No wrong or trouble should be done unto the Cardinals and Gentlemen who had followed him. 3. He should deliver Games unto the King. 4. He should give his Son, the Cardinal of Valencia in pledge, but under a show of the Pope's Legate. P. Comin. lo. cit. Io. Serres addeth, that Charles got the title of the Emperor of Constantinople. The Pope could not refuse these conditions, yet so, that his perfidious mind could not hide itself; for he poisoned Games, and then sent him to Charles; and within few days he died. Charles abode at Rome three weeks, and kissed the Pope's foot, and then his cheek (which Alexander caused to be painted in the Gallery of St. Angelo, Guicciar. lib. 1.) and to show that he had power within Rome, he caused seats of Justice to be set up where he pleased, and did execution on some guilty persons. From Rome he went to Naples; and the Cities received him, Alfonso having fled into Spain. Then Charles presumed of security, and left no Garrisons in the City; in the mean time Alexander, by his Legates at Venice, made a new league with the Emperor, Spain, Venetians and others, against King Charles, so that he was forced to return into France; and the Cities of Apulia and Calabria, not being fortified, received the Spaniards. P. Comin. de bell. Neap. lib. 3. Then Pope Alexander did salute the King of Spain, The most Christian King; and he would have given him that title, thereby to engage his favor forever; but because some Cardinals advised him, that the King of France would be offended, to be deprived of that title, Alexander gave the title of The Catholic King unto Ferdinand. Ibid. lib. 5. Then Alexander being delivered from the fear of Charles, began to enrich his kinsmen by all manner of ways, saith Onuph. If at any time he was not taken up with public affairs, he gave himself unto all manner of pleasures, being altogether given unto women; he had four Sons and two Daughters; above all women he loved Vannocia, whom he kept almost as a wife. Idem. Other Popes did not avow their children, but he openly honored them: It is offensive to godly ears to hear, and vile to repeat the incest of his family, which Onuphrius toucheth; Guicciardin hath at large, lib. 1, & 3. and Julian. Pontan. tumul. lib. 2. hath summarily in his Daughters Epitaph:

He kept the seventh Jubile An. 1500. and by his Bulls sent pardons unto all men who could not go to Rome, or were careless to go, saith Onuph. but Pol. Virgil. saith, He proclaimed to keep the Jubile not at Rome only, but in all Provinces; both for his own gain and ease of all Christians, that who would might buy plenary Indulgences, as if they were in Rome. Of this Jubile Sannazarius saith,

He professed a great expedition against the Turks, and that he would go personally as General. Gasper a Spaniard was sent into England, who within few months amassed vast sums of money; which the Pope received, but forgot the expedition. Fr. Mason in Antiq. Brit. lib. 4. c. 13. he made many Cardinals for money. Onuph. he killed every rich Priest at Court, and some Cardinals, that their riches might be brought into his treasury; he had uttered his cruelty against more, for hope of their inheritance, if he who was born for the ruin of Italy, had not been the cause of his own death, by error of his Cup-bearer; for when he had invited some rich Senators, and prepared a poisoned bottle of wine for them, the Cup-bearer gave the wine to the Pope and his Son Caesar Borgias; the young man fell into a sharp fever, yet escaped; but the old Pope could not overcome the poison. Idem. He sat 11. years, and died An. 1503. Onuphrius (who can commend the worst Popes) saith, He had virtues with his vices; deep judgment; singular memory, and eloquence that was hurtful to many; none could propound a thing more craftily, defend it more sharply, or bring to pass more readily, what he once attempted: These gifts he defiled with monstrous vices, and with falsehood more than Punike; horrible cruelty; unmeasurable avarice; infinite lust, &c. This gives credit unto his Epitaph made by Ia. Sannazarius,

Who hearing or reading these things, written not by adversaries of his See, but by Popish writers, will not think, That the Pope is the man of sin?

CHAP. II. Of EMPEROURS.

1. ROBERT Count Palatine of Rhine was Emperor, An. 1400. with universal consent; but not with such reverence as his Ancestors, because of the alienations granted by Charles the IV. and the late contempt of Wenceslaus. Robert was prudent, and calmed all the jars within the Empire. When he had brought Germany into tranquility, he went to be crowned in Italy; and to protect Florence against the potent warrior John Galeacius, Duke of Milan, as the Florentines had invited him with large promises; but they fled in the day of battle, so his expedition was unprofitable and dishonorable. Neither could he be moved to stay in Italy, although the Gibelines and the Pope, made larger promises unto him. When he returned, he was no less troubled with the factions of the Anti-Popes, and schism in the Church. He endeavored to assemble a Council, but the Anti-Popes would not consent. He died An. 1410.

2. SIGISMUND King of Hungary (and brother of Wenceslaus, as yet alive) for his valor, in fighting against the Turks, was judged worthiest of the Empire. Both the Popes did seek his favor, and pretending the authority of confirmation, sent and confirmed his election. Platin. He spared no travel to remove the schism, and went personally unto both the Popes; and seeing no other remedy, he went unto the Kings of France, Spain and England, for assembling the Council at Constance. It was once appointed to be held An. 1412. but it was delayed, because Ladislaus, King of Naples (standing up for Gregory the XII.) had taken Rome, and kept it as Lord thereof: he died the same year, and the Romans returned to the obedience of Pope John. Then the Council was proclaimed, everywhere, to begin at Constance Novemb. 1. An. 1414. We will speak of it by itself. The Bohemians were offended for burning their Preachers, John Huss and Jerome of Prague; and they feared not to assemble in the fields, to the number of 30000. and communicated, in both kinds, upon three hundred Tables erected for that use; then they rushed into several Churches and Monasteries, and broke down the Images. Io. Cochl. Hist. lib. 4. Their King Wenceslaus died, An. 1420. without children. Then wars waxed in Bohemia; for Sigismund, as nearest heir, sent Governors to rule it, until he returned from the Wars against the Turk in Hungary; there he was unfortunate. In the mean time arose John Trosnovius (commonly called Zizka or Cisca, that is, one-eyed) a man of good Parentage, and brought up in the King's Court, and a courageous Soldier; the Hussits chose him to be their Captain; their Army was reckoned to consist of 40000. they possessed the Fortresses of Prague, and were Masters of other Cities and Castles; everywhere they broke down Images in the Churches. Aene. Sylvius Hist. Bohem. Cap. 38. At that time, one coming from Picardy, persuaded many Bohemians, both men and women, to walk naked; and besides other fond errors, they defiled themselves with promiscuous lusts, and called themselves Adamites. Cisca abhorred them, and although they proffered to join with him, yet he scattered them, and killed some of them. Io. Naucler. Before the Governors were arrived from the Emperor, Cisca was grown so strong, that they were glad to seek peace. Pope Martin thought to affright them with his curse; but the Hussits did not fear his thunder. When the wars of Hungary ceased, the Emperor intended to march into Bohemia; if he had gone thither suddenly, it seems, the Bohemians would have submitted; for they sent unto the Emperor in Moravia, to seek peace; and the Emperor condescended unto tolerable conditions; all the people were joifull, under hope of peace, and liberty of religion. God would have it otherwise, that his good mettle might shine, and be better known unto the world. Sigismund would first punish some offenses committed, in Vratislavia, against his Governors; and was severe against the chief of the rebellion. This news coming to Prague, did so affright the people, that they were afraid of the like rigor; and resolving to refuse the Emperor, writ their Letters through all the Kingdom, as if the Emperor intended the like cruelty amongst them. Aene. Sylvius ibid. cap. 39. All the people, with uniform consent, put Cisca into Prague, for their defense against Sigismund, An. 1421. Whereupon followed eleven battles (or rather preparations) described loc. cit. cap. 44. &c. Cisca was always victorious. Unless their enemy had written so, it were almost incredible. The most notable were these; Sigismund came to Prague, and besieged it six weeks: All that space Cisca, and his Bohemians, had the better in every skirmish; and the like was in other parts of the Kingdom. The Emperor was forced to break up from Prague, and to go unto Cutua. Then Cisca left the City, and joined with the Tabbrites (so named from a Town which they had founded, at that time) and not being contented with victory in defense, he took some Towns and Castles from the Imperialists. Then the Emperor went against a Monastery, which held as a Castle for Cisca; nothing doubting to carry it, his Army was so numerous. Cisca came unto their relief; and the Imperialists, at the only sight of their adversaries, were so far from opposing, that they ran away suddenly; and the Emperor durst not stay in any part of all Bohemia. So Cisca took more Towns and Castles. Before the Town Rabi, his one eye was pierced with an Arrow; but his reputation was such, that he continued in his government, and that Army was led by a blind man; a thing never seen nor read in any other History, saith Sylvius ibid. The Emperor levied another Army, and sent for the Elector Princes; then came the Bishop of Mainz; the Count Palatine; some Dukes of Saxony; the Marquess of Brandenburg, and other Bishops of Germany: the Emperor ordered them to enter, with their forces, into Bohemia on the West; and he, with his Hungars, did enter on the East. Blind Cisca goeth to the fields, and when he was ready to join in fight, the Imperialists were so amazed, that they were soon overthrown; and some principal men amongst them were slain. Cisca followed his Victory one day, and brought back rich spoil. A Florentine leading 15000. Horse and Foot, fell among ice, and many of them were drowned. The Bohemians, being so victorious, would choose a King to resist the Emperor; they sent and invited Vitold, Duke of Lituania; he was glad to be a King (Cisca was no less discontented) and accepted, and within a short space resigned his Title unto the Emperor; who returned against the Hussites. Cisca is still victorious, and 9000. Imperialists were slain. Now Sigismund thinks he cannot be King of Bohemia, without the good will of Cisca: and that age saw the Emperor (whose name barbarous Nations did fear, and all Europe did reverence) make supplications and prayers unto an old blind Heretic, as Sylvius speaks Cap. 46. But (saith he) whom man could not overcome, the finger of God did kill. He should rather have said, Whose weakness was strengthened by the power of God, against the malice of men, he could not be undone by craft not power of men; for Cisca, in his old age, was willing to hearken, and to bring the Bohemians under the command of the Emperor, and so under the yoke of the Pope; but God's appointed time was not yet come, and he would not suffer the Treaty to be closed, nor will leave his people; howbeit they then in despair call themselves Orphans: After the death of Cisca, they were divided into two factions, and led by two Captains, Procopius the elder and the younger. All these circumstances gave some courage unto Pope Martin; he sent a Cardinal, the Bishop of Winchester in England, unto the Emperor, with a charge to renew his forces against the Bohemians, and sign the Germans with the Cross. An. 1427. three Armies were levied; from the Sea Coast went the Duke of Saxony; the Marquess of Brandenburg from Franconia; and the third from Rhine, Bavier and Suevia, under the Conduct of Otho Bishop of Trevers. These entered three ways into Bohemia, and joined together; when they heard the Bohemians were approaching (a thing most strange, yet reported as true by Sylvius cap, 48.) they were so terrified, that without seeing the enemy, both Captains and Soldiers, without shame, abandoned the Fields and ran away. The Hussits pursued, and got all the Baggage and Artillery; and not being contented, they sally out of the Kingdom, and return with rich spoil. The Legate accused his crossed Soldiers of so base cowardice, and exhorted them to turn their faces against the vile Heretics; nevertheless they ceased not to fly, until the Victors left pursuing. Ibid. At that time were wars also between Milan and Florence; and between the French and Spaniards in Naples: But Pope Martin not being satisfied with so much spilled blood, sent another Legate, Julian Cardinal of St. Angelo, to persuade the Germans to assume the cross once more against the Bohemians. An. 1430. The Bohemians, by their Letters sent abroad, did lament that so many men were slain through the deceitful malice of the Pope; who, like to Satan, was rich in promises unto them which would fight against innocent people, but is not able to perform; who is not ashamed to proclaim lies, and slander them as miscreants and heretics; and refuseth to fight with the weapons of God's word, because he knoweth his own heresies will be disclosed; but truth is never afraid of falsehood, and is mightiest of all things; but he deceiveth both in body and soul all that believe him. And they entreated all men, both rich and poor, for God's sake, and for righteousness, that they would, by some means, procure a safe and friendly communing at some convenient place, and bring their teachers with them, that they may hear one another; and the party erring may be brought to acknowledge their error, and not destroy one another blindly; which if those whom they implore, will refuse to do, on the other side, they will take the Lord to be their help, and will defend the truth unto death: nor will they be afraid of the Pope's curse, who is not God (as he maketh himself) and these many years hath accursed them; but God hath been their help by his gracious blessing, &c. Ph. Mornay. in Myster. Nevertheless, the Marquess of Brandenburg is chosen General of another Army; He and the Dukes of Saxony and Bavier, three Bishops Electors, with others, to the number of 40000. horse, and not so many foot, went against Bohemia. The Cardinal went along with them. Where they came, they spared neither age nor sex; and no man (considering their number and apparent power) doubted of their victory: But when the Bohemians came near them, a voice went among the Imperialists, that they should stay no longer; none knew whence the voice was; a sudden fear caused them to fly. Julian ran unto the Dukes and Commanders, exhorting them to fight, not for possessions or worldly glory, but for Religion, Christ's honor, and the salvation of souls, Aen. Sylv. ibid. but fear was more persuasive, that they left their colors, weapons, and all that they had, An. 1431. At that time the Emperor was at Noremberg; and determined to deal no more with them by Arms, but would provide against them in the Council at Basil; and the Legate Julian went thither. Many other broils were in the Churches of Germany at that time, as Crantz. in Saxo. lib. 11. cap. 25. showeth: For the Bishop of Magdeburg, and his Clergy were exiled: the Church of Trevers was divided between two Competitors fighting, and both accursed; and both in contempt of the keys did their office: the Church of Mainz had controversy with the Citizens, casting out their former Senate, and choosing another; so that the Clergy were forced to leave the City: the Church of Bamberg was in the same condition: the Church of Utrecht, after Sweder's death, had contention for a new Bishop: nor could Pope Eugenius and his Cardinals go safely from Rome to Basil, but were all plundered by the way, even to the skin, ibid. The next year Sigismund went to Rome to be crowned; but not with such equipage, nor so looked upon as others were before. The Bohemians sent Procopius the elder, and some others to Basil; but the Nobles would not be content to be ruled by the two Procopii; for they were suspicious of them, as hearkening too much unto the Council; nor was their opinion vain, saith Aen. Sylv. cap. 51. Mainard was the Author of this mutiny. They assembled in Parliament, and chose Alscio, a Nobleman of small estate, to be their Governor; but all was done as Mainard would. Sigismund, after his coronation, came to Basil; where he heard some controversies decided: then he came to Ulme; where he understood that a battle had been fought in Bohemia, and the old Commanders were slain; and the faction of the Nobility were prevailing: then Sigismund sent unto Bohemia, requiring them, in a quiet manner, to accept him their King, according to his right. Mainard had privy correspondence with Sigismund; he called all the Soldiers into hovels or barns, (whereof many are there) pretending that he was to march against the Lands of the Emperor, and he would give them in these barns wages for the expedition; but he shut the doors upon them, and burnt them all; and then he brought the rest of the Country under the Emperor's command, Aen. Sylv. cap. 51. The Emperor entered into Bohemia, An. 1436. with great solemnity; then Images were restored, Altars were repaired, and Monks returned into their Cloisters; some Hussites fled out of the Country; a time of recantation was granted unto others; and the most bold among them were punished: But Sigismund could not prevail as he would; for they preached against the Monks and doctrine of Rome; and followed their former order in their Churches; and were rising in Arms against Sigismund, ibid. cap. 52. But he died the next year, leaving only one Daughter, which was married to Albert Marquess of Moravia, and now, by marriage, Successor of the Kingdom of Hungary. Sigismund had dealt with John Paleologus, Emperor of the Greeks, to make an union with the Latins in matters of Religion, and thereby he might have aid against the Turks; and likewise through weakness of German Princes, he might be chosen Emperor; such motives were prevalent; but when he was upon his way, he heard that the Emperor was dead, and he began even then to repent of his voyage. When the Princes Electors did convene, Pope Eugenius and the Council of Basil sent their Legates, craving to delay the election until the affairs of the Church were settled. The Electors said, The condition of the Empire cannot permit a delay: Therefore the Orators of both parties did threaten the Electors with their curse. The Electors did appeal from them and their curse, unto the general Council that should be next and lawfully called; so they went on.

3. ALBERT the II. Marquess of Moravia, was chosen unanimously, and was gracious unto all Germany, for he was learned, wise and stout. The Bohemians, which before had fought for Religion, sent unto Casimire, Brother of the King of Poland; and he was willing to accept the Kingdom, but was hindered by Albert; nevertheless, the Bohemians and Silesians continued in a warlike posture. Aen. Sylv. cap. 55. Albert punished the Jews for pertinency in their Rites. He heard that Amurathes the II. was entered into Servia, and was intending to invade Hungary; therefore when he had dealt with the two Anti-Councils for unity, he went against the Turks. Amurathes hearing of his preparation, returned into Macedonia and Thessalie, subduing all where he came. Albert dismissed his Army; and died in Hungary An. 1439. John Emperor of the Greeks conceived hopes of aid in Italy, and arriving at Venice, made choice to seek the aid of the Pope, rather then of the Council at Basil; but at last his experience taught him, that the Pope was seeking but to enlarge his own power; and so having almost begged his bread in Italy the space of two years, he returned with no satisfaction: and having heard the scoffings of some by the way, he had no grace among his people, and was forced to quit his Crown, in favor of his Brother Constantine.

4. FREDERICK the III. Duke of Austria, was chosen January 1. An. 1440. in the 25. year of his age, and reigned 53. years. Albert had two Daughters, and left his Wife big with child. The Hungarians sent unto Vladislaus King of Poland, to accept their Crown; but when their Queen brought forth a Son, Ladislaus, they crowned him, in the fourth month of his age. His Mother sent him unto his Uncle the Emperor, to be brought up by him. The Hungarians thought it not expedient to want a King in time of such danger; therefore they followed their first purpose, and brought in Vladislaus: He once put Amurathes to flight, that Amurathes sought peace; and the King, mistrusting his own strength, consented unto peace for ten years: They both confirmed the peace and conditions by solemn oath, after their several manner; but as it is said of Eugenius, the oath was violated, and the King was killed in the fourth year by the Turks. Then the Bohemians would choose another King: The Queen did advertise them of the birth and title of her Son; and some did accord: But in open Parliament, by consent of the most, Albert Duke of Bavier was chosen King. Albert refused; saying, He would not bereave a pupil: a rare example. The Bohemians then sent unto the Emperor, entreating him to undertake the Government during the minority of his pupil. He said, he could not; because of the difficulty of his other affairs; and he advised them to choose Governors among themselves. The Orators, by their own motion, proffer the Crown unto himself. He said, That were unrighteousness, especially in the person of a Tutor. So they did choose Governors; some of the Romish Religion, and some contrarily minded: These did agree upon a toleration in matters of Religion, Aen. Sylv. cap. 57, 58. Frederick wrote a Letter unto Charles King of France, showing his earnest desire to cure the malady and schism of the Church; and this cannot be without a meeting of Princes, and chief men of Ecclesiastical and Civil Estates; and therefore as he, by advice of his Prelates and Princes, had appointed a Diet at Mainz February 2. following, so he entreated, with sincere affection, that his Brotherhood, for the glory of God, and comfort of the Church, would send Commissioners to treat, advise, and conclude in things of that kind, belonging to the benefit of all Christian people; but if his Brotherhood would be pleased to come personally, it were most glorious, and would bring forth the more copious fruit. The Letter is dated at Vienne May 1. An. 1441. Regni 1. In Fascic. rer. expetend. fol. 160. That Diet was held as followeth in the next Chapter. He ceased not until he removed the schism between the Popes; and then was crowned by Pope Nicolaus; who also did celebrate the marriage between the Emperor and Elenora, Daughter of the King of Portugal, An. 1452. He was joyfully received in all the Cities wheresoever he came, because none did fear him; and he went without show of hostility or great power, saith Crantz. in Saxo. lib. 11. cap. 32. and there was universal peace in Italy so long as he was there; but when he left it, peace took her leave: For in Lombardy, Naples, and other parts, they returned to their wonted ambition and tumults. The Bohemians also fell at variance, and forced the Emperor to quit the tuition of their King. And the Emperor was molested by his Brother in Austria, until his Brother died. Constantine Paleologus was molested by his elder Brother Theodor for a space, yet prevailed. After the battle of the Hungarians at Varna, An. 1444. where Vladislaus and Cardinal Julian were slain, Constantine went to Peloponnesus to resist Amurathes, but lost it. Then Skanderbeg left his office of Janizar, and took upon him the Government of his Father's Kingdom Epirus; for Amurathes had taken him from his Father, and promised to give him his Father's inheritance. Upon this hope the young Prince abode with the Turk, and did him good service; but when his Father John Castriot was dead, and the Turk oppressed that Country, and sought-occasion to kill him, his native Country and he had their correspondence, and he escaped from the Turk's Court: Then he fought sundry battles against the Turk, and was victorious. At last Amurathes amassed a great Army against him, which he was not able to resist by all likelihood, if the valiant Prince of Transylvania, John Hunniades, had not come unto him with a new Army; at that time they were both foiled; yet the Princes escaped, howbeit hardly; and the next year Amurathes died in drunkenness, Lao. Chalcocon. lib. 6. In the year 1453. Muhammad, the next Emperor of the Turks, razed Athens, for envy of learning there; then he besieged Constantinople. The Emperor Constantine had no assistance from Christians, partly for troubles among themselves, and partly for the ambition of the Pope; who was offended with the Greeks for not submitting unto him: nor did the Greeks esteem of their Emperor, because he vexed them with grievous taxes: So that City was lost June 28. and the fiftieth day of the siege; Constantine was slain; and such cruelties were committed, as the like hath been scarcely written. The same day Galatia was rendered unto Muhammad. Christians were sorry for these losses; but private interests hindered them from attempting a recovery. In the year 1456. Muhammad entered into Hungary; then the renowned John Hunniades, with the aid of the Emperor, went against him with such happy success, (as it pleased God) that the Turks were overthrown at Belgrad; Muhammad was wounded; and Hunniades got all his Artillery and Baggage August 6. All Christendom rejoiced at that victory with bone-fires, as being themselves delivered from the fear of such an enemy. Then the Turks went against the Islands of Archipelagus; and the valiant Hunniades died in September next; but Hungary had peace. Frederick set his mind to establish peace in Germany; and suffered much for preventing eminent evils. Crantz. loc. cit. saith, His patience was useful for the time, and it was deemed to be his wisdom. Many did lament several abuses in the Church and Commonwealth; they said his answer was, The time of Reformation is not come as yet; nor did it come in his days; and it is not known when it shall come, saith Crantz. In this place the watching providence is to be remembered; Ladislaus intended (by a plot from Rome, as it was reported, saith Aen. Sylv. cap. 71.) to make an end of all the Hussites at once, in this manner: He was to marry a Daughter of France; the marriage should have been solemnized in Prague; where many Princes and Prelates were to assemble from Germany and France; besides Cardinals, Potentates, and others from Rome; who if they had gathered, might have done as they had projected. When this marriage was in preparation, and the Princes ready to take journey, Ladislaus died, after he had been tied to his bed 36. hours, not without suspicion of poison, in the 20. year of his age: So Bohemia was delivered from that intended massacre, and two Kingdoms were vacant; many pretended right to the Crown of Bohemia; and the Kings of France and Poland were suitors: When all their claims and suits were heard; they, preferring the good of the Kingdom, declared George Pogiobratz their King, ripe in judgment, and a good Warriour. Matthias, the Son of John Hunniades, was then a prisoner; and Ladislaus had caused to bring him from Hungary to Bohemia, to be executed there; but when the King was dead, the Bohemians had nothing to lay unto his charge, and they dismissed him; before he entered into Hungary, the Hungarians proclaimed him their King; thou wilt admire, who readest this, saith Naucler, of these two young Princes; the one is carried from his throne (when he thinketh to be married) to his grave; and the other from prison (when he feareth to be beheaded) to a throne; a sudden and strange change. But Matthias lived not long; and unto him succeeded Vladislaus, the Sisters Son of Ladislaus, and married the Widow of Matthias. The Emperor strove then for the Kingdom; after a battle, these two covenanted, that if Vladislaus and his line should fall, Maximilian, the Son of Frederick, should succeed. Vladislaus had one Son, Lewis, who died in a battle against the Turks, An. 1528. and then the covenant was accomplished, and the house of Austria are Kings of Hungary. After the death of Ladislaus was strife also for the Duchy of Austria; three Brethren, the Emperor, Albert, and Sigismund contend for it; they did name some Umpires to decide the controversy; but it is hard to judge against the mighty. Frederick carried it. But in the year 1463. Albert besieged his brother, in the Castle of Vienna, so straitly; that the Emperor sent for relief unto George King of Bohemia (whom he was wont to despise as an Heretic) and he sent unto Pope Pius, entreating him, that he would not accurse George with his Thunder; the Pope yielded, because of that necessity, saith Naucler. And the Bohemians delivered the Emperor; but so warily, that he neither did perish, nor was victorious. In the year 1466. Frederick went to Rome; some say, to perform a vow; others say, to treat with the Pope concerning Wars against the Turk; whatsoever was his purpose, he returned in peace; and by his means, peace continued in Italy and Germany. At that time Charles (surnamed, The Hardy) Duke of Burgundy, Flanders, Gelderland, Holland, &c. durst hold all the World for his enemies; and spared not to invade and take Towns where he pleased. He had a conference with the Emperor at Lutzemburg; and amongst other purposes, he demanded the Title of the Kingdom of Naples, because it sometime had belonged unto the Empire; and now he intended to make Conquest of Italy. The Emperor knowing and misliking his ambition, gave him fair words and departed the City in the night. Wherefore the Duke besieged Colein: The Emperor came against him with a great Army, yet desirous of peace: They were both induced to agree, and Charles left the bounds of the Empire. But he could not live in peace; he intended to march into Italy, and to molest the Swiss in his way; but he was killed by them, in the year 1476. Then the French, the Swiss and others, repossessed themselves of what Charles had taken from them; and Maximilian, the Emperor's son, married the only daughter of Charles, and kept his inheritance not without troubles. In the year 1480. Muhammad, having conquered the Islands of Archipelagus, invaded Italy; his Bassa Acomath took Otranto and some other places; all Italy was in fear. Muhammad died, and his son Bajazeth was molested with Civil wars; so Italy was freed. In the year 1486. Frederick caused his son Maximilian, to be chosen King of the Romans; and made several Statutes, under great penalties, against all that should disturb the peace of Germany. The year 1492. is remarkable, first for the death of Pope Innocentius, and election of Alexander the VI: Next for expelling the Moors out of Spain, by Ferdinand King of Castile, above 700. years after their first arrival; it is written that 224000. families of the Jews were banished. Thirdly, under the name of the same Ferdinand, Christopher Columbus, sailing Westward, discovered the Isles Azores; as Americus Vespusius, in the year 1499. discovered the West-Indies, which after him was called America. Pope Alexander gave that Kingdom unto Ferdinand. When this gift was reported unto Artabaliba, King of Peru, he said; That Pope must be a fool, who gave unto another what he never had; or certainly he is impudent and unjust, who gives another man's Lands unto strangers, and stirreth up men to the shedding of innocent blood; as Benzo & Lopez do record. When all the Empire was in peace, Frederick died An. 1493. The Reign of his son was, for the most part, in the next Century.

CHAP. III. Of Divers Countries.

1. IT were tedious to repeat all the strange Eclipses of the Sun and Moon, which are recorded to have been in this Century, portending the wondrous darkness of the ignorance of these times, as indeed it surpassed all others; since no age had seen more ungodly Popes, nor greater ignorance of the Clergy. The inundations of waters; the frequent pestilence and famine, did also proclaim the wrath of God against the iniquity of men; but the more God did strike the stithies of their hearts, they became the harder; except a small number (in respect of the ungodly multitude) who therefore were had in reproach, and were persecuted.

2. In the beginning of this Century, God made some preparation for a Reformation of the Western Church, and in the midst of it more; which were two mighty helps of knowledge. First, some Greeks came into Italy, to wit, Immanuel Chrysoloras and Argyropulus two Byzantines; Musurus Cretensis, John Laicaris, Theodor Gaza, George Trapezuntius, &c. The Greek language had scarcely been heard in Italy, the space of 700. years; but then both Greek and Latin Schools were multiplied; and they translated some Greek Fathers into Latin; as, Trapezuntius translated some works of • yril Alexandrin. of Eusebius, &c. Their Disciples were Leonard Aretin, Guarin Veronen, Pogius Florentin, Philelphus, &c. In emulation of them, were famous in the Latin language, Laurentius Valla, Flavius Blondus, Donatus Acciaiolus, a Florentine, and many more. And the year 1450. is famous for the excellent invention of Printing, in Strawsburg, by a Gold-Smith John Gutenberg; whom some do call Johannes Faustus. This Art, as it was wondrous for invention; so it was, and is, singularly profitable for store of books; then the Scriptures were seen and read; the writings of the Fathers came to light; Histories were made known; times were compared; truth was discerned; falsehood was detected, &c. Before that time the rich-poor Monks gathered all the books into their Cloisters; and few read them, but others could not have them. This was a great occasion of ignorance, which thereafter was removed by use of Printing.

3. Several Homilies and Treati • es came forth against the covetousness, luxury and ignorance of the Clerks and Monks. Herman Ried in a book, De vita & honestate Clericorum, saith, In these dangerous times are many Clerks, whio make no account of the authority of the Fathers, nor of reason; they admit not the Holy Scriptures, and they despise the ancient Canons; as Bernard had written unto Eugenius; they do hate and deride men of understanding and Catholics, because they espy the grievous vices of the Clergy, and in zeal speak against their unfaithfulness; the Clerks call such men fantastic, disturbers of peace, and men of erroneous consciences. Who are zealous to root out the vices of the Clergy, and who allege the truth as it is written in the Canonical Scriptures; these (I say) are checked and reviled by their own and other Prelates; so that at last they must, even against their wills, be silent and dissemble. So it is verified what St. Jerome said, in lib. 1. de norma vivendi, cap. 5. There is not so cruel a beast as a wicked Priest, for he cannot endure to be corrected, or hear the truth; in a word, they are full of wickedness. Then he complains, that the Priests are worse than hypocrites, since they are so far from hiding their wickedness before men, that they openly avow it; and they are permitted by their Prelates, because they pay yearly some money unto their Officials: And that the condition of the Church is more dangerous now than ever it was; for in time of persecution were good men; but now the Church hath liberty, and decays for want of zeal and knowledge, &c. Catol. test. ver. lib. 19.

4. Felinus, Accursius, Petrus de bella pertica, Bartolus, Johannes Igneus and many other Lawyers, are recorded to have testified against Emperors and Princes, for their weakness in suffering Bishops to usurp the Temporal Sword, and Dominion of Lands and Cities; and against the imprudence of them who had given so many privileges unto the Clergy; by which the Popes and Bishops do enlarge their power, and oppress the Laity. At that time Volquin, in a Sermon, called the Monks Monsters; a Monster (said he) is a head with two bodies, or a body with two heads, and such are Monks; they are Monks and Lawyers, or Monks and Courtiers, &c. And so are Priests and Canons, who have many Benefices, Prebendaries, &c. ibid.

5. Vincentius, a Venetian, was then famous in Italy, for opinion of holiness. He left some Prophecies against the Clergy, which, in the end of that Century, were Printed at Paris, with the Prophecies of some others. In one he saith, Antichrist is in the World: in another, he saith, Antichrist shall be a Pope; but to allay the word, he adds, a Pope not lawfully chosen. We may now add, Many Popes have not been chosen lawfully. In another, he saith, If we speak of those who are called Religious, there is not one in all the World that keeps his Religion as he should; they are all become corrupt and scandalous; yea, they are the instruments of perdition, who should be instruments of the salvation of souls. Ibid.

6. When the Antipopes would not remove the Schism, a Parliament was in Paris, An. 1406. September. 11. where Charles the VI. ordained, That none should pay Tithes to Pope nor Cardinals; and if they attempted to exact them, no former provisions should be acknowledged. In the Narration of this Act, it is said, That the Deputy of the University, did apply unto Pope Benedict these sayings, Withdraw you from every Brother that walks inordinately: And, I know, that after my deaarture, Wolves shall come in amongst you, not sparing the Flock: And, Because my Flock was spoiled, and my Sheep were deavoured by all the Beasts of the Field, having no Shepherd, neither do my Shepherds seek my Sheep, but the Shepherds seek themselves, and feed not my Sheep; therefore thus saith the Lord, I will cause them to cease from feeding my Sheep, and I will deliver my Sheep from their mouths; and therefore all payment; yea, and all obedience, should be denied unto the Pope: And so they promised for their own part. Fascic. rer. expeten. fol. 195. In February following was another Edict, discharging the payment of Annates; and other things that were called Minuta servitia. In January 1408. in presence of the King and Peers, and people of the Realm, and of the Ambassadors of England, Scotland, Sicilia and Galicia, John Cartehusius, a Norman, in the name of the University, had a Sermon on Ps. 7. His sorrow shall turn upon his own head, &c. There he deduceth six conclusions: 1. Peter de Luna, or Pope Benedict, is an obdured Schismatic, an Heretic and disturber of the peace and union of the Church. 2. He should not be called Pope nor Cardinal, nor named with any Title of Honor; and who obey him, are worthy of the punishment pronounced against the abettors of Heretics.....Wherefore the University, with one consent, do wish, that neither the King nor any of the Realm, would accept any Bulls from Peter de Luna; that the University be commanded to publish the truth throughout the Kingdom; that a Bull of Excommunication, which was lately brought from him unto the King, should be torn as injurious to his Majesty; that the Bishop of St. Flora, and M. Peter de Corsellis, and Sancienus de Leu, Dean of St. German in Altisiodore, be apprehended and punished, because they consulted with Peter de Luna; and the University promised to show weightier things concerning the faith, and prove them before competent persons. These petitions were all granted to the University. Benedict hearing these things, fled with four Cardinals into Spain. In August all Prelates and Churchmen, were commanded to publish the Neutrality of the Popes in their several jurisdictions, P. Morn. in Myster. pag. 516, 518. And then he showeth how France stood for the like Neutrality in the time of Pope Alexander the V.

7. At the same time Francis Zabarella, a famous Lawyer of Padua, wrote de Schismate; where he spareth not to aver, The followers of the Pope have corrupted the Canon Law with their Glosses; nothing is so unlawful, but they think it lawful unto them; they have exalted the Pope above God himself, whence hath flowed a deluge of evils; the Pope draweth unto himself all the authority of other Churches, and despiseth inferior Prelates; unless God provide for the estate of the Catholic Church, it is in danger; but in a Council remedy must be provided, and the Papal power must be curbed, since he is subject unto the Church; for that power resideth not in the Pope, but in the Church, or in a general Council representing her; the Church neither can now, nor at any time could transfer that power unto one man, but the same remaineth wholly unto her; the Church may depose a Pope; it is a fond thing that they say commonly, The Pope cannot be judged by men; since he who is judged by the Church, is not judged by men but by God: The power of calling Councils belongeth unto the Emperor; as is clear by the examples of Constantine, Justinian, Charles the Great, &c. The Emperor should be present in the Council, as was in Nice and others; when matters of faith are treated in them, Laics, if they be worthy and prudent, may be present in Councils: The Pope cannot hinder the calling of them; since through want of them, the Church hath fallen into so great mischief; and Bishops usurp government as secular Princes: Seeing the Emperor is the principal Advocate, and defender of the Church, he may and should ask account of the Pope's faith, so oft as the Pope is suspected; and he may proceed against him by Law: Peter never had the fullness of power; but unto him, in the name of the Church, the keys were given: We are not obliged to obey the Pope, but when he requireth just things; we should not give unto him such honor, as to equalize him unto God; nor should adoration be given unto him, which Peter refused, Acts 10. Whereas it is said, The Church cannot er; it is not to be understood of the Pope, nor of the Church of Rome; but of the Church of Christ, which is the Congregation of true Believers: every member of the Church should be vigilant to conserve the Catholic faith. He declareth, that he was moved to write these things for respect to God's glory, and not in expectation of any earthly reward; and he proveth these positions by ancient Councils, Mornay in Myster.

8. Theodorick Urias, an Augustinian Monk, in his work de Consolatione Ecclesiae, declareth the vices of the Clergy; to wit, lust, simony, ambition, contempt of God's word, and neglect of man's salvation. Some of his verses are in Chronic. Pa. Langii, which begin Papa stupor mundi cecidit, secumque ruere Coelica templa Dei, membra, simulque caput. There he showeth how the Pope hath drawn all the Church into damnation; that he filleth the room of Simon Magus, and not of Simon Peter; since under his Government the Sacraments and all holy things are sold as it were lumber; that the Roman Church becometh daily worse and worse; and turneth from gold into silver; yea, from silver into iron; yea, from iron into clay; and now it remaineth, that she be turned into dung, and be cast forth, ibid.

9. Another Theodorick, Bishop of Croatia, wrote some prophesies in rhimes; there he foretelleth, that the Church of Rome shall be brought to naught; the Pope shall be evilly entreated by his subjects; justice, which hath been shut up in darkness, shall come into light; and the true Church shall flourish in godliness more then she hath done, Catal. test. ver. lib. 19.

10. In Italy Nicolaus Lucensis, a Carmelite, preached before Pope Gregory the XII. against the tyranny of Popes; therefore he was cast into prison; but by solicitation was set at liberty, P. Morn. ex Theod. à Niem. de schism. lib. 4. Many others in Germany, and more in France, were pursued for witnessing unto the truth.

11. John Huss denied Purgatory, auricular confession, the Pope's power, and Indulgences; he disproved Dirges; he called prayers for the dead, a device of Priests; he spoke against prayers unto the Saints; against the Images of God, and of the Saints; against confirmation and extreme unction; against all holy days, except the Lord's day, &c. Aen. Sylvius imputeth some absurd things unto him; no marvel, for envy is ready to slander. In a word, he saith, John Huss embraced the Sect of the Waldenses. And Io. Cochleus Hist. lib. 2. saith, Huss did commit spiritual fornication with the Waldenses, Dulcinists, Wiclenists, Leonists, and other enemies of the Church of Rome. Among so many examples, it is not unprofitable to speak, at more length, of one; and among them all, is none by whose History we may have more instruction. The Masters of the School in Prague were Teutones, until the Books of John Wycliffe were brought thither; the learned men of the Nation took it ill, that strangers were ever preferred above them; and now finding some matter whereby they were able to vex those Masters, they dealt with King Wenceslaus, that the School might be governed after the manner of Paris. Those Teutones could not endure this; therefore they and their disciples, to the number of two thousand, did remove into Leipsich. The Bohemians were glad; and John Huss had the guidance of the School. Shortly thereafter, the Church called Bethlehem was founded, with maintenance for two Preachers, to preach daily the Word of God in the Bohemian language; John Huss was chosen the first Preacher: He commended John Wycliffe, and openly wished, that when he departed this life, his soul might be with the soul of Wycliffe; of whom he doubted not to have been a good and godly man, and then in Heaven. Aen. Sylvius saith, All the Clergy approved John Huss: But he addeth, that these Clerks were infamous, and thought by that means to escape punishment. Nevertheless the people, partly by reading the Books of Wycliffe translated into their language, and partly by the preaching of John Huss, became so ripe in judgment, and prompt in the Scriptures, that they would dispute with the Priests in matters of faith. The Arch-Bishop Sbinco, sent complaints unto Rome. Pope Alexander directed his Letters, charging the Bishop to forbid all preaching, but only in Cathedral Churches, or Colleges, or Parish Churches, or Monasteries, or Chapels confirmed by the Apostolical See; and that the Articles of Wicliff be not taught privately nor publicly; and that all shall be judged Heretics who shall attempt in the contrary. Against this Bull John Huss objected many things; especially, that Christ had preached unto the people on the Sea, in Fields, Houses; and the Apostles did so in any place. Wherefore (said he) from this mandate of Alexander, I appeal unto the same Alexander being better advised. Nevertheless, the Bishop discharged him from Preaching. He obeyed, and went out of the City into the Village Huss, where he had his birth; but ceased not to preach, and had many hearers. At that time he had not spoken of the Sacrament of the Altar, saith Aen. Sylvius in Histor. Bohem. but Petrus Drasensis one of those Teutones that had left Prague, did return from their society, and became Master of the School: He said to Jacobel Misnensis, Preacher of St. Michaels (who was then famous for learning and godliness) I wonder that you do not perceive the error of the Eucharist, which hath been so long in the Church; for the communion is given unto the people under one kind; whereas Christ hath commanded to give both Bread and Wine. Jacobel advising with the writings of the Fathers, especially of Dionysius and Cyprian; and finding the communion of the cup to be allowed unto the people, he taught them publicly that they should not neglect the partaking of the cup. Many heard h • m gladly, but Sbinco complained unto the King; and because he was not violent, the Bishop went to Sigismund, King of Hungary, and beseeched him that he would not permit the Sacrament and Orthodox Faith (as he said) to be changed, although his brother be negligent. There Sbinco died, and Albicus is preferred unto that See: Pope Alexander also died; so a little liberty was given unto those Preachers; but quietness continued not long in those furious days of Antichrist's rage; for John Huss was delated again unto Pope John, he sent a Legate to try the cause in Prague. Wenceslaus and his Queen Sophia maintained John Huss, and he appealed from the Legate unto the Pope; and then fearing envy, more than doubting of his cause (as may be seen in the testimonial Letters, which the University sent unto the Council at Constance) he sent Proctors unto Rome; where some were imprisoned for their bold speeches; and reason was not heard, as is manifest in the answer of the Bohemians, in the Council An. 1415. May 19. and John Huss was excommunicated as an Heretic. Histor. Io. Huss fol. 87. printed at Norimberg An. 15 • 8. The Bohemians drew more and more to parties; and the Wars fell out between Pope Alexander, and Ladislaus King of Naples; therefore the Pope sent his Bulls of Indulgence, unto all who would aid him in his Wars. John Huss writ against the impiety of these pardons; and the people, being so informed, spoke also against them, and called the Pope the Antichrist; who durst proclaim Wars, and take the Cross on his shoulders against the Christians. The Magistrates imprisoned some for such speeches; but the people joined, and forced the Magistrates to let the prisoners go, except three that were privily beheaded in prison; when the people saw the blood running out at the doors, came and took away their bodies, and buried them honourably; and cried, These are Saints which have given their bodies for the testimony of God. They buried them in the Church of Bethlehem as the Relicks of Martyrs, saith Aene. Sylvius in Histor. Bohem. cap. 35. The other party being more wealthy (and therefore fearing the Pope) were instant against him; and prevailed with the King, that John Huss was banished the Town. The people cried out against the Prelates and Priests, as the Authors of the banishment; accusing them of simony, adultery, pride, &c. not sparing to lay open their vices, and eagerly craving a Reformation of the Clergy. The King being moved with that out-crying, required greater exactions of such Clerks as were delated, and known to be profane. Then the other party took occasion to complain of all, sparing none whom they knew to be the enemies of John Huss. So many Clerks were brought into great distress; others into fear; and the most part were glad to fall in, at least not to fall out with the purer sort; and John Huss had liberty to return unto his Church at Bethlehem; the people received comfort; the King great gain; and the Priests fell into the net which they had prepared for others. But John Huss 〈1 page duplicate〉 〈1 page duplicate〉 was the more accused before the Pope; who directed his Bull unto the King, to suppress John Huss and his doctrine. Briefly, for his cause (amongst others) was the Council gathered at Constance; to which he was summoned by the Pope; and got a Safe-conduct from the Emperor, that he should only answer unto such things whereof he was blamed; and undoubtedly he should return into his own Country in safety. He resolved to appear, and affixed Letters on the doors of Cathedral Churches, Parish Churches, Abbeys and Cloisters, signifying, that he was going to the General Council, to give an account of his faith; and if any man had suspicion of his doctrine, he craved that they would declare it before the Bishop of Prague; or if they pleased, before the Council. Then An. 1414. August 30. all the Barons of Bohemia were assembled at the Abbey of St. James in Prague, the Bishop being present. There John Huss presented a Supplication, craving this favor, that if the Bishop of Nazareth, Inquisitor of Heresy within that Diocy, had any suspicion of his doctrine, he would declare it there; and he protested, that he was willing to suffer correction, if he deserved it: Or, if the Bishop had no accusation against him, that they would give him a testimonial, by which he, being as it were armed, might go the more confidently unto Constance. The Bishop professed openly, that he knew no offense in him; and only advised him, to purge himself of the Excommunication. This was put in form of an Act, and sent unto the Emperor with John Huss. It happened that August 27. Conrad the Arch-Bishop, held a Synod with his Prelates; where a Proctor appeared in the name of John Huss, requiring, that since John Huss was ready to give an account of his faith, they or any of them who would accuse him of obstinacy, should write in their names; and according to the Law both of God and Man, prepare themselves to suffer the like punishment, if they could not prove it legally against him; as he was ready to answer, with God's help, before the Arch-Bishop and his Prelates, or in the ensuing Council. Answer was made by Ulric Suab, Marshal to the Arch Bishop, that his Master was busied with the affairs of the King; and therefore the Proctor should wait a little, in some place without Court. This he did, but got no other answer; and therefore he made protestation of his proffer, and craved instrument upon the refusal, from a Notary there present. The History of John Huss fol. 4. October 15. John Huss took his journey, being accompanied by two Noble-men, John Lord de Chlum, and M. Wencelat de Duba, and th • ir followers. Wheresoever he came, he notified his coming by Letters affixed on most patent places; craving, that whosoever could impute any error, or obstinacy unto him, they would prepare themselves to the Council, where he was willing to satisfy everyone. In all his journey he was friendly received, even by Curates and Priests; so that he writ in an Epistle, that he had found no enemies in any place, but in Bohemia. And if his coming into any City was known, the streets were full of people desirous to see him; namely, at Nuremberg the Curates came unto him, and conferred with him: He said, He was desirous to show his mind openly, and to keep nothing secret. So after dinner, he talked with them, until night, before some Senators and many Citizens; they all held him in singular reverence; except one Doctor and one Curat, who checked all that he spake, although they gave no reason. Stanislaus de Xnoyma, a Bohemian, was going to Constance to be one of his accusers; by the way he died of a Feaver. November 3. John Huss came to Constance, and lodged with an honest Matron, named Faith. On the morrow the two Noble men shown unto the Pope, that they had brought John Huss, and entreated that he might remain without molestation, according to his Safe-conduct. The Pope answered, Although John Huss had killed his Brother, no hurt should be done unto him during his abode there. November 29. two Bishops and the Burgh-Master were sent for him, to come before the Pope and his Cardinals, to render some knowledge of his doctirne, as he had craved, and they were ready to hear. He answered, He was desirous to show his doctrine not in private, but publicly before the Council; and yet he would obey this demand: So committing himself unto the Lord Jesus, and protesting that he would rather die for the glory of God, and profession of the truth that he had learned out of the holy Scriptures, then deny any part thereof, he came unto the Pope's Court. There first he was questioned generally of the errors that were spread of him. He answered, Reverend Fathers, understand that my mind is to die, rather then to be found culpable of one error; for this cause am I come willingly unto this Council, to show myself ready to suffer correction, if any can prove me to be in any error. The Cardinals replied, Thou speakest modestly; and so left him with the Lord de Chlum, under a guard of armed men. Then they sent a subtle Monk; under show of rudeness and simplicity, to entrap him by questions; but the other perceived his dissembling, and told him so; nevertheless answered to his questions. In the evening the Pope sent the Provost of the Court unto the Lord de Chlum, willing him to go unto his lodging; as for Mr. Huss, they had provided for him otherwise. The Lord John went speedily unto the Pope, putting him in mind of his promise concerning John Huss, and entreating him that he would not so lightly falsify his faith; besides that, he was come hither under the Emperor's Safe-conduct. The Pope answered, All those things are done without my consent; and he said privily, What reason is it that thou shouldest impute this deed unto me, who am in the hands of these Bishops and Cardinals? as indeed, the Pope fearing to be deposed, or to procure the favor of the Prelates, did betray the innocent unto them. So the Baron returned, complaining openly of the injury; but availed nothing. John Huss was led to the Chapter-House of the great Church, where he was kept prisoner eight days; and from thence he was led unto the lacobines upon the Rhine, and shut up in the vilest prison of the Abbey, although his cause was not as yet heard publicly. After a short space he fell into a Feaver, (by occasion of the stink of the place) so that they despaired of his life; and lest he died (as others in that prison) the Pope sent a Physician to attend him. The Emperor was not yet come to the Town. In the midst of his sickness, his accusers, Michael de Causis and another Bohemian, made importunate suit that the Heretic might be condemned; to this effect they presented unto the Pope some Articles; namely, 1. Of the Communion under both kinds. 2. The giving of the elements amongst the people. 3. He will not acknowledge, that the word Church signifieth the Pope and his Cardinals; but affirmeth, that that signification had its beginning from the School-men. 4. He holdeth, that temporal Princes may take temporal possessions from Church-men. 5. Concerning the equality of all Princes in power. 6. That reservation of causes did proceed from the ambition and pride of Popes. 7. Of the schism and tumults that he had moved in Bohemia. In the time of his sickness, four Commissioners from the four Nations were appointed to hear the accusation and witnesses, who were ignorant Priests of Bohemia, one confuting another. John Huss sent, and craved that an Advocate might have place to answer for him, since he was hindered by sickness. This liberry was denied; because a Canon forbiddeth, that one accused of heresy should answer by a Proctor. When he had recovered some health, at the command of the Commissioners, certain Articles were sent unto him, which they said they had gathered out of his Books de Ecclesia; but such as Stephen Paletz, a Bohemian, had either forged, or patched by halfs. So he continued in prison until March 28. An. 1415. When health permitted, he wrote some Treatises; to wit, Of the ten Commandments; of Love and Knowledge of God; of Marriage; of Penance; and of the Lord's Supper. When Pope John fled, his Servants delivered the keys of the prison unto the Emperor; and the Council commanded to deliver the Prisoner unto the Bishop of Constance; he shut him up into a Tower, with fetters on his legs, that he could hardly walk in the day; and in the night he was tied to a rack near to his bed. All this time certain Noble men of Poland and Bohemia did their best endeavors for his liberty; but all who appeared to favor him, were derided by all men in the City: Wherefore they presented their supplication unto the Council May 14. showing that the Emperor had granted a Safe-conduct unto their Preacher, and he who was Pope for the time had consented unto it; nevertheless, he was so hardly abused, and falsely reviled and slandered; therefore they entreated, that his cause might be brought quickly to an end. The Bishop Luthomislen. answered, In the last words of the supplication he was touched as a slanderer; therefore he craved, that a day might be appointed for clearing those things that were called slanders. The 17. day of the same month was named; and on the next day the Noble men returned their answer, clearing their Preacher of all that the Bishop had objected; as it is to be seen in divers Histories; and their very words are in the Meditations of Mr. Fox on the Apocalypse cap. 11. and in the History of John Huss's life, Printed at Nurenberg, An. 1558. They concluded their answer with another supplication; but received no answer before the last of May; when they presented the testification of the Bishop of Nazareth, another of the Bishop of Prague, and a third from the University; all three clearing John Huss from the calumnies of his adversaries: And the Noble men petitioned, that the man might have liberty to answer personally; or that his accusers should not be so lightly believed. The Patriarch of Antioch answered, in name of the Council, John Huss shall be brought before the Council June 5. and have liberty to speak for himself. But they did not so: Therefore the same day these Noble men presented another supplication unto the Emperor, showing the uncourteous dealing of the four Deputies; and entreating, that according to the Safe-conduct, he would hear their former supplications. But he was also driven from his Safe-conduct by the Cardinals; because no protection can be given unto one who is suspected of heresy. On the foresaid day, all the Cardinals and Bishops, and Clergy almost, who were in the City, assembled in the Convent of the Franciscans; and there it was commanded, that before the Prisoner were brought forth, the Articles should be rehearsed, and the Witnesses be heard. A Notary, Madonienetz, hearing that the Bishops had determined to condemn the Articles in absence of the party, went with all speed unto the Bohemian Barons, and told them; they also went unto the Emperor; who sent Lewis Count Palatine of Heidelberg, and Frederick Burgrave of Nurenberg, to show them who ruled the Council, that nothing be done in that cause, until first the party be heard; and that they should send unto him the Articles, and he would cause them to be examined by good and learned men: So the decreet was suspended. At that time the two Barons gave unto those whom the Emperor had sent, certain Books of John Huss, that his adversaries and their accusations might be tried by them. The Books were delivered to the Cardinals; and John Huss was brought forth, and acknowledged the Books to be his, saying, If there were any error in them, he was willing to amend it. Then they proceeded, having scarcely read one Article when they called for Witnesses. He would have spoken; but they all cried out so against him, that he had no liberty to speak one word; and when the tumult was calmed, that he could answer out of the Scriptures or ancient Fathers; some said, It was to no purpose; some mocked him; and some were so outrageous, that he resolved to be silent; and then they all said, Now he is dumb; now by his silence he confesseth. June 7. (on which day the Sun was almost wholly eclipsed) they assembled in the Cloister of the Minorites. John Huss was also brought. His Accusers read some Articles, and undertook to prove them by Witnesses. He protested, that he had never spoken those things. Then said the Cardinal of Florence, Master, you know, that in the mouth of two or three Witnesses every judgment should be stable; and here you shall see many famous Witnesses against you; and, for my part, I cannot see how you can maintain your cause against them. Huss answered, I take God and my conscience to witness, that I never taught such things, as those men fear not to speak against me, what they never heard of me. The Cardinal said, We cannot judge according to your conscience, but must stay ourselves upon evident Witnesses. Then it was objected, He defended the errors of Wycliffe. He answered, He never defended any error of Wycliffe. When they instanced in some particulars; he said, These are not errors, but agreeable to Scripture. They objected, He had sown sedition between the Ecclesiastical and Political States of Bohemia. He answered, Pope Gregory had taken the Empire from Wenceslaus; and the College of Cardinals, being offended with the same Pope, had written unto the King, that if he would deny obedience unto the Pope, they would bring it to pass, that another Pope should be chosen, who should restore him unto the Empire; which he did; and hence arose the division between the King and the Arch Bishop Sbinco, a follower of Gregory; and, said he, it is easy to be known, that I am unjustly accused in that cause, as the Germans here present can witness. Albert Warren, Arch Deacon of Prague, stood up to speak; but they would not hear him. He was accused of some words in contempt of the Emperor, and was cleared by testimony of the Lord de Chlum. The Emperor then said to Huss, Seeing we may not defend any man who is an Heretic, or suspected of Heresy, we advise thee to submit thyself unto the Council in all things; then we will provide, that they shall suffer thee to go in peace, with an easy penance; which if thou wilt refuse to do, the Presidents will have sufficient cause to proceed against thee: for our part, be thou assured, we will prepare the fire for thee with our own hands, rather then suffer thee to maintain any opinions longer. He answered, O most Noble Emperor, I render unto your Highness immortal thanks for your Letters of Safe-conduct; and I take God to witness, that I never intended to maintain any opinion obstinately; and I came hither gladly, that if the meanest of the Council can lay before me any holier doctrine then mine, I will change my mind. Then he was led away by the Sergeants, under the custody of the Bishop Rigen.; who had also Jerome of Prague in prison. On the morrow they met again; the former Articles were read in audience of Huss; and others were said to be collected out of his Books, of Predestination and Perseverance. He answered, acknowledging what they had truly gathered out of his Books, and gave the reasons thereof; he shown, that in some Articles they had perverted and wrested his words; as may be seen in the cited History, from sol. 15. until 24. Then Peter de Aliaco, Bishop of Cambrey, said, Thou he • est how horrible crimes are laid against thee; now it is thy part to think what to do; thou must either recant all these Articles, and so thou mayest find favor; or if thou wilt stand to the defense of them, I fear it will be to thy danger: this I speak to thee by way of counsel, and not in manner of a Judge. The like said other Cardinals. He answered, Most reverend Fathers, I have said already, that I came hither not to maintain any error obstinately; but, if in any particular I have conceived a perverse opinion, I would gladly be reformed: and now I beseech you, that I may have liberty to declare my mind; and if I bring not firm and sufficient reasons, I will most humbly submit myself unto your information. A Cardinal said, Behold how craftily he speaketh; he calleth it information, and not correction or determination. Verily, said Huss, term it as ye will; I take God to witness, that I speak from my heart. After other speeches, a Priest said, He should not be admitted to recant; for he hath written to his friends, that although he swear with his tongue, yet he will keep his mind without oath until death. Then the Bishop Rigen. commanded to carry him to prison. He writ all those things, being in prison; unto his friends, that the truth might be known, and calumnies be prevented, as he declareth in his Epistles When he was removed, the Emperor said unto the Presidents, that either he should recant all those things that were laid against him, and abjure all preaching, and be exiled out of Bohemia, or else be punished with fire; and all his favorets in Constance be apprehended and punished, namely his Disciple Jerome. Others said, When the Master is daunted, his Disciples will be more tractable. July 6. the Emperor sent unto him four Bishops, with the two Bohemian Barons, to know what he would do. When he was brought out of prison, John de Chlum said first; Mr. John, I am an unlearned man, neither able to instruct you a man of learning; nevertheless, I require you, if you know yourself to be guilty of any of those errors, that you would not be ashamed to change your mind; but I will not advise you to do anything against your conscience; but rather to suffer any punishment, then to deny what you know to be truth. John said, with tears, Verily, as I have often said, I take the most high God to be witness, that I am ready with all my heart, if the Council will instruct me by the holy Scriptures, to change my mind. Then said a Bishop, I would never be so arrogant, as to prefer my judgment unto the judgment of the whole Council. John answered, Neither do I otherwise; but if the meanest of the Council will convince me of error, I will perform, with all my heart, whatsoever the Council will enjoin me. Mark, said another Bishop, how he continueth in his errors. So they commanded to put him into prison again. The next day a general Congregation was in the great Church; and the Emperor was present; here was laid down all the vestments belonging to a Priest. John was brought; and falling down on his knees, he prayed a good space. The Bishop Londensis went up into the Pulpit; his Text was Rom. 6. Let the body of sin be destroyed: all his Sermon aimed, that John Huss should be destroyed. Then a Bishop read the process against Huss at Rome, and the Articles of his accusation. When he attempted to answer a word or two unto the Articles severally, the Cardinal of Cambrey commanded him silence; and said, Hereafter thou mayest answer unto them all together, if thou wilt. He said, How can I answer unto all these at once? I am not able to remember them all. The Cardinal of Florence said, We have heard thee enough. Huss besought them to hear him, lest others conceive amiss either of them or of him. When they would not hear him, he, kneeling, committed all the matter unto the Lord God, and to Jesus Christ; as he hoped at their hands to obtain all his desire. Lastly, It was imputed unto him, that he had said, There is a fourth Person of the Deity; and a certain Doctor heard him speak it. Huss craved the Doctor's name. A Bishop said, That is not needful. Then he said, O miserable man that I am, who am forced to hear such blasphemy and slander! They said, He hath appealed unto Christ, which is heretical. He said, O Lord Jesus, whose Word is here openly condemned, I do again appeal unto thee; who when thou wast evilly entreated of thine enemies, didst appeal unto God thy Father, committing thy cause unto the most just Judge; that by thy example, when we are oppressed with manifest wrongs, we should fly unto thee. The definitive sentence was read, declaring, That by the Council it was ordained, for his heretical doctrine to degrade him publicly from his Priestly Order, &c. When the sentence was reading, he did now and then interrupt them; and so oft he was commanded to be silent: when it was read of his obstinacy; he cried, I was never obstinate; but was always desirous, and now I desire to be taught by the holy Scriptures, and am ready to embrace the truth. When his Books were condemned, he said, Why have ye condemned those Books, since ye have not proved by one Article, that they are contrary unto the Scriptures or Articles of Faith? and what injury is that unto me, to condemn my Books written in the Bohemian tongue, which ye never saw? Often times he looked up to Heaven, and prayed. When the sentence was ended, he, kneeling, said, Lord Jesus forgive my enemies, by whom thou knowest I am falsely condemned, and that they have used false witnesses and slander against me; forgive them for thy great mercies sake. Many of them laughed at this prayer. Then seven Bishops (who were appointed to see the execution) put on him the Priestly vestures; as they put on the Alba, he spake of the white vesture wherewith Christ was clothed and mocked: So in all the other things he comforted himself with the example of Jesus Christ. When all the vestments was put on, a Bishop exhorted him to change his mind yet, and provide for his welfare and honor. He went to the top of the scaffold, after the custom, and being full of tears, spake unto the people, saying, Those Lord's and Bishops exhort me, that I would profess here before you, that I have erred; which if it were to the infamy of any man, they might happily persuade me; but now I am in the sight of the Lord my God, without whose ignominy and grudge of my conscience, I can no way do what thy require of me; with what countenance could I look up to Heaven? with what face could I look on them whom I have taught, of whom there is a great number, if by my example it come to pass, that the things which heretofore they have known to be most true, should now be made dubious? I will never do it, nor give any such offense, that I might seem to think more of this vile carcase, which is condemned to die, then of their salvation. A Bishop said, Behold how he continueth in his pernicious errors. Then he was commanded to come down to the execution: And a Bishop took the chalice from him, saying, O accursed Judas, why hast thou forsaken the way of peace? we take from thee the chalice of thy salvation. John said, I trust in God my Father, and in my Lord Jesus Christ, for whose sake I suffer these things, that he will not take away his chalice of redemption, but I have steadfast hope, that I shall drink thereof today in his Kingdom. The other Bishops took away the other Priestly things; and each of them accursed him. He answered, He willingly suffered their curses for the name of Christ. At last those Bishops began to contend, with what instrument his shaven crown should be unpriested, with a razor or cizers. John then turned unto the Emperor, and said, I marvel, that when they are of a like cruel mind, yet they cannot agree in the manner of their cruelty. At last they cut off the skin with cizers; and said, Now the Church hath taken from thee all her ornaments and privileges; and nothing remaineth, but that thou be delivered into the hands of the Magistrate. Then they caused a crown to be made of paper, almost a cubit deep; upon it they painted three black devils, with this title above them, HAERESIARCHA. When he saw it, he said, My Lord Jesus for my sake hath born a crown of thorns, why then should not I bear this light crown, be it never so ignominious? truly I do it willingly. When it was set upon his head, a Bishop said, Now we commit thy soul unto the Devil. John, lifting up his eyes to Heaven, said, But I commend my soul into thy hands, O Lord Jesus, who hast redeemed me. Then said the Bishops unto the Emperor, This most sacred Synod of Constance, leaveth unto the Civil Power this John Huss, who hath no more to do in the Church of God. The Emperor commanded the Duke of Bavier (who was standing in his robes, holding the golden Apple with the Cross in his hand) to receive the Prisoner from the Bishops, and deliver him unto the Sergeants. When he was led to the place of execution, he saw before the Church-door his Books burning; he, smiling, exhorted all men, that they should not think that he died for any error or heresy, but only for the hatred of his adversaries, charging him with crimes most falsely. All the City followed him in Arms. When he came to the place of execution, he kneeled down, and lifting up his eyes to Heaven, he prayed and said certain Psalms, namely, the 31 and 51; they who were near him, heard him repeat oft the verse, Lord, into thy hands I commend my spirit. The People said, What he hath done before we know not, but now he prayeth devoutly. Some said, It were good he had a Confessor. A Priest, sitting on a horse's back, answered, He may not be heard, who is a condemned Heretic. While he prayed, and lifted up his eyes to Heaven, his paper hat fell off his head; a Soldier took it up, and said, Put it on again, that he may burn with his Masters the Devils. When he arose from praying, he said with a loud voice, Lord Jesus assist me, that with a patient and constant mind, by thy most gracious help, I may endure this ignominious death, unto which I am condemned for preaching thy most holy Word. Then he declared unto the people the cause of his death, as is before; in the mean while the Executioner was stripping off his clothes, and turned his hands behind his back, and tied him to the stake with wet ropes: whereas it happened, that his face was toward the East; one cried, That an Heretic should not have liberty to look East-ward: So he was turned. When his neck was tied unto the stake with a chain, he said, I will gladly receive this chain for Christ, who was tied with a worse chain for my sake. Under his feet they set two wet faggots mixed with straw; and from the feet to the chin he was enclosed in wood. Before the wood was kindled, the Baron of Oppenheim and another Gentleman went and exhorted him, that he would remember his salvation, and repent of his errors. He said, What errors should I renounce, whereas I know myself guilty of none? as for those things that have been falsely alleged against me, I know that I never did so much as think them; for this was the chief aim of all my preaching, to teach all men repentance and remission of sins, according to the Gospel of Jesus Christ, and after the exposition of the holy Fathers; wherefore I am ready to suffer death with a cheerful mind. They left him wringing their hands; and the fire was kindled. Then he prayed with a loud voice, Jesus Christ, Son of the living God, have mercy upon me. He repeated these words thrice, and the wind, driving the flame into his face, choked him; afterwards he moved the space that one may say the Lord's prayer thrice. The head and neck that were above the chain, they hewed into small pieces, that it might be consumed the sooner. They found his heart untouched among the ashes; they struck it with their rods, and burnt it alone: They gathered all the ashes, with great diligence, and threw them into the river, that the least remnant of him should not abide on the earth. The History of John Huss. Now that we may know wherein his doctrine differed from ours at this day, I will but hint at them, and add a little of his Prophesies. Of all the Articles that he professed to believe, (more were imputed unto him, as followeth in Chapter V. but he denied them) none was different from our present Doctrine, but the opinion of Transubstantiation, which he held with the Romanists. As for his Prophesies: In Prague he saw a Vision; he seemed to paint the Images of Christ and his Apostles; but the Pope came and hindered him, and caused his Servants to blot away the Images: Then he saw other Painters, in great number, paint the same Images again; and the Painters became so numerous, that the Pope and his Cardinals were not able to abolish the Images. In the Council he said publicly, When an hundred years are come, ye shall answer unto God and unto me. Those words were stamped on the coin of the Hussites. When he was shut up among the wood to be burnt, he said, Out of my ashes a Swan shall arise, which they shall not be able to burn, as they do with the Goose: (Huss signifieth a Goose in the Bohemian Language) By all which, no doubt, he foresaw the Reformation that followed an hundred years after his death. Aeneas Sylvius in Histor. Bohem. cap. 36. relateth this History briefly; and howbeit he call him and his follow, Jerome of Prague, stubborn Heretics, as the Council had called them, yet when he commendeth the Epistle of Poggius unto Nicolaus concerning these two, and inserteth another unto Leonard • retin of Jerome's death, certainly he thought well of these Martyrs, no less then the writer did. This Poggius was a Secretary of that Council. In the last Chapter, I will touch the process against Jerome, studying brevity. And here I will remember a passage or two of the Epistles of Poggius ad Leonar. Areti. First, He mentioneth his Epistle unto Nicolaus; then coming to the cause of Jerome, he saith, I profess I never saw any man, who in talking especially for life and death, hath come nearer the eloquence of the Ancients, whom we do so much admire; it was a wonder to see with what words, with what eloquence, arguments, countenance, and with what confidence he answered his adversaries, and declaimed his own cause: That it is to be lamented, that so fine a Wit had strayed into the study of Heresy, if it be true that was objected against him.....When many things were heaped against him, to accuse him of Heresy, and those things were proved by Witnesses, it was permitted unto him to answer particularly: he refused a long time; because he should first plead his own cause, and then answer to the railings of adversaries: when this was refused, he said, How great is this iniquity, that when I have been 340. days in most hard prisons, in filthiness, in dung, in fetters, and want of all things, ye have heard my adversaries at all times, and ye will not hear me one hour?.....ye are men, and not gods; ye may slip and er, and be deceived and seduced, &c. Then every Article of accusation was read publicly; and proved by Witnesses. They asked him, Whether he could object? It is almost incredible to consider how cunningly he answered, and with what Arguments he defended himself: He never spake one word unworthy of a good man; that if he thought in heart, as he spake with tongue, no cause of death could have been against him, not of the meanest offense: He said, All those things were false, and feigned by his adversaries: He declared his own studies and life, full of virtues. And he spared not to commend John Huss; calling him a good, just and holy man; who had spoken nothing against the Church of God, but against the abuses, pride and pompt of the Clergy and Prelates; for whereas the revenues of the Church should be employed on the poor and strangers, he judged it unworthily bestowed on harlots, feastings, feeding of horses and dogs, superfluous raiment, and such other things unworthy of Christian Religion. He quoted many Doctors for his opinions. In the end Poggius saith, O man, worthy of everlasting remembrance among men! This Epistle is also in Fascic. rer. expetend. fol. 152.

12. In other places many others suffered death for teaching and speaking against the worshipping of Saints; against transubstantiation; the tyranny of the Pope, &c. These Articles were always objected unto them, although they differed from the Romish Church in many other things. Amongst those were Henry Crunfelder Priest of Ratisbon, An. 1420. Henry Radgeber Priest there, An. 1423. John Druendo, of Noble birth, and a Priest, was burnt at Worms, An. 1424. John Draendorf the same year; Peter Thoraw at Spire, An. 1426. John Rockenzan, An. 1430. Matthias Hager, An. 1458 &c.

13. The Emperor Sigismund required Peter de Alliaco, Cardinal of Cambrey, to put in form some Articles concerning the Reformation of the Church, that might be propounded unto the Council of Constance; this was four months before the going away of Pope John, which was judged a most fit time to treat of that purpose. He began his Preface with the words of Bernard in Serm. 33. in Cantic. A rotten malady creepeth today through all the body of the Church, and the further the more desperately...seeing from that time the Church hath become worse and worse continually, after the fearful darkness of so many schisms; unless timely provision be made, more fearful things may be feared to insue, according to the Proph • sies of Abbot Joachim. Then he showeth what he thinketh needful unto Reformation. 1. That General and Provincial Councils be kept; especially General Councils, for amending all Persons and Estates: neither should remedy be looked for from the Church of Rome; because many are suspicious that she dissembleth, and is unwilling to have Councils, that she may r • ign the more at her own pleasure, and usurp power over other Churches: Because before Constantine, it was not free unto the Church to hold General Councils openly; then arose many Heresies: therefore it is no marvel, that in these last times, when Councils have been contemned, that she is fallen into divers schisms, and other infinite evils, as experience teacheth. General Councils are necessary for Reformation of the body of the Church, especially the Roman, which must be Reformed. Whereas the Gloss saith in Dist. 19. c. Anastasius, The Pope should ask the Council of Bishops, When matters of faith are to be inquired? it is to be understood, not only of the articles of faith, but of all those things also that concern the universal estate of the believing Church; and otherwise it is dangerous to commit our faith unto the arbitrement of one man. And if ever they were necessary, far more now, to procure an union of the Greeks with the Latins; to repress the enterprises of the Turks, who having destroyed the Empire, will rush into the Church, and straw a way unto the Antichrist, as now many most godly men fear both these dangers at hand. 2. For Reformation of the Roman Court, it is sufficient, that there be but one Cardinal out of every Province, because the Cardinals are the causes of schisms; and the Pope should provide to relieve, ease and to remove the grievances of the Nations; he should abate the exactions, his pomp and luxury; he should not excommunicate, but in weighty causes; as was done in the primitive Church. 3. Prelates should not be chosen young, imprudent nor ignorant; but of ripe age; apt to teach; exemplar in manners; moderate in lives; not meddling with weapons or worldly business; abstaining from pomp in clothes and horses, and feasts; hating all simony; they should moderate the Lent, in respect of some persons and circumstances; they should bring the Divine Service to devout brevity; repress the number and variety of Images in Churches; put order to new Feasts and Saints, that men cease from work only upon the Lord's day, and the most famous Feasts that have been appointed by the Church; because when people are idle, sin is multiplied in Taverns, dancings, and other abuses. 4. He cometh to the Reformation of Monks, in respect of their multitude and pernicious diversity; and he taxeth the Romish Court, that they despise Divines, and advance only such as can bring gain; so that now it is come into a Proverb, The Church is not worthy (if Papists will have the word meretur expounded so) to be governed, but by wicked men, &c. He complaineth also of Pagan abuses, and diabolical superstitions at Rome; but (saith he) as there were seven thousand who never bowed to Baal, so we may be confident, that there are some desirous of the Churches Reformation. This Book is in Fascic. rer. expetend. and was presented unto the Council November 1. An. 1415. But they who should have reformed, were to be reformed; and so little or nothing was done.

14. Thomas Rhedonensis, a French Carmelite, and (as Antoninus saith) a famous Preacher, went to England, France and Italy; and in his Sermons said, Rome is the mother of abominations; the Church hath need of great Reformation; Prelates should leave their pride and luxury, and follow the example of Christ and his Apostles. For such preaching he was burnt in Rome, at the command of Pope Eugenius, An. 1436. Baptista Mantuanus, speaking of this man's death, lib. de vita beat. c. ult. saith, Ah mad envy! what doest thou? thou hast not killed him; for his soul cannot die; but by hurting his earthy body, he is the sooner partaker of eternal life, Catal. test. ver. lib. 19.

15. Laurentius Valla, a Senator's Son of Rome, and Canon of St. John of Lateran about the year 1420. wrote a Book (which he calleth a Declamation) against the pretended donation of Constantine. In the end thereof he shows the estate of the Church, saying, I say, and I cry, (for I trust in God, and do not fear men) In my life time hath been in the high Priesthood no faithful nor wise Steward; he hath not given bread to God's family; the Pope annoyeth with wars, people that love peace; and stirreth up Princes and Cities; he maketh his advantage not only by the loss of the Republic, so as Verres or Catilina durst never attempt the like; but of the Church and holy Ghost, so that Simon Magus would abhor it....In no place is there any Religion; no holiness; no fear of God; and, which maketh me tremble when I speak it, wicked men bring the excuse of all crimes from the Pope; for in him and his Court is the example of all wickedness; that against the Pope, and them that are nearest unto him, we may say with Isaiah and Paul, The name of God is blasphemed among the Gentiles for you; ye who should teach others, teach not yourselves. The late high Priests, abounding in wealth and pleasures, seem to contend to be as ungodly and foolish, as the ancient Bishops were holy and wise, and by their shame to surmount the praises of the former. There also he complaineth, that they have corrupted the faith with old wives fables; and that they are not ashamed to preach, what a Christian should be ashamed to name. And he saith unto the people, When we discern bad money, we throw it away; and we will not discern a bad Lord, but will keep him still. All the Book is such. For this Book he was forced to flee: But he was received honorably by Alfonso King of Naples, and was his Secretary. Orthae. Gra. in epist. post declam.

16. Thomas de Corsellis a Frier, had a large Oration in the Council of Basil: Aen. Sylvius hath inserted it in his Commentaries. There he proves, that the Council is above the Pope; the Pope may err, and experience shows it; when the Pope abuseth the keys, he may be deposed; if he hear not the Church, he is a Publican and Heathen; a general Council representeth the Church; some, for vain glory and reward, do flatter the Popes, and teach new doctrines; and are not ashamed to say, That the Pope is not subject unto the authority of an holy Council; and the Pope may judge all, and be judged of none; but should be left unto the judgment of God only, even although he draw after him souls, by droves, into Hell. They consider not, that these be the words of Popes, enlarging their own phylacteries, or of their flatterers: And because these words are easily refuted, they run unto the words of Christ; not regarding the meaning of the Spirit, but the fancies of their own brain, and the prattle of the words, Thou art Cephas; by these they will make the Pope the head of the Church: And, I will give thee the keys: And, I have prayed for thee: And, Whatsoever thou shalt bind on Earth: And, Feed my Sheep: And, Cast thyself into the Sea: And, Thou shalt be a Fisher of men: And, Christ commanded to pay Tribute for him and him. All which these men do wonderfully proclaim; but they do altogether despise the Expositions of the holy Teachers, &c. Aene. Sylvius in his Comment. de gestis Council. lib. 1. makes oft use of this Oration.

17. In the same Council Lewis, Cardinal of Arelatensis, did maintain these positions: More credit is to be given unto a private Presbyter, if he have better warrant of Scripture or reason, than unto a Pope or whole Council: Councils have erred, and have been corrected, and contented to be directed by a Presbyter; as the most famous Council of Nice, was by Athanasius, when he was a Presbyter: Councils consist not only of Bishops, but of Presbyters also; for in the Council of Chalcedon are said to have been 600. Priests, which is a name common to Bishops and Presbyters: and in other Councils they seak neither of Bishos nor Priests, but of Fathers, which is also a common name: And the power of the keys is given unto the whole Church, in Bishops and Presbyters; and now, according to the teslimony of Jerome, Bishops are above Presbyters, by custom rather than by constitution; for even Paul calleth Presbyters Bishops, in his Epistle to Titus: These that are called Bishops, stand in awe of Kings for their worldly wealth, more than of God for their souls; whereas the multitude of Presbyters here present despise the world, and their life, for the love of the truth. He insisteth much on this point, because Antonius Panormitan would not give a decisive voice unto the Priests, Aen. Sylvius ibid.

18. Paul Episc. Burgensis and Spanish Orator (whom Aen. Sylvius calleth Decus Praelatorum) held in that Council, that a Council is above the Pope; and when it is lawfully assembled, even without his consent, he hath not power to dissolve, discharge or adjourn it. This he proves by the Law of God and of Man; at last he useth an argument from natural reason and testimony of Aristotle; and said, In all well established Kingdoms, that is chiefly looked unto, that the Kingdom may do more than the King; if it be contrary wise, it is not a Kingdom, but a Tyranny: It is so with the Church, she should have more power than the Pope. Whereupon Sylvius writes more fully, saying; The Pope is in the Church, as a King in his Kingdom; but it is absurd that a King hath more power than all his Kingdom; therefore the Pope should not have more power than the Church. But as sometimes Kings, for their evil administration and Tyranny, are excluded from the whole Kingdom; so, without doubt, the Roman Pope may be deposed by the Church; that is, by a general Council. In this matter I make no account of them, who give so large Power unto Kings, as if they were tied unto no Laws; those are but flatterers, and prattle otherwise then they think: For although it be said, Moderation is always in the Prince; that is to be understood, when there is reason to decline from the words of the Law. He is a King who watcheth over, and procureth the common good; who delighteth in the prosperity of the Subjects; and who, in all things he doth, aimeth at the welfare of his people: and if he do not so, he may be called not a King, but a Tyrant, looking only unto his own interest......If we see a King despising Laws, robbing his Subjects, deflowering Virgins, and doing all things at his pleasure; will not the Peers of the Land convene, put him away, and advance another, who shall swear to rule by Laws? So reason and experience do teach. The same should be in the Church, that is, in the Council; and so it is manifest, that the Pope is subject unto the Council, saith Sylvius.

19. A Greek Abbot had a Sermon at that Council; and began thus, Lo, Soldiers cast away the works of darkness. There he rebuketh the Clergy, that they had lost their spiritual armor; and he exhorteth the Fathers to Reform the Clergy, or else the Church will perish, Catal. test. ver.

20. James de Guitrod, a Carthusian, lived about the year 1440. among other Books, he wrote De septem statibus Ecclesiae in Apocalypsi descriptis. There he accuseth the Pope and his Court, that they do continually hinder the Reformation of the Church; and that they do always tremble at the naming of a Council. He wrote another Book, De errorib. Christianorum modernis; where he noteth not only the vices of People and Clergy, but their Idolatry; their Pilgrimages and gadding to Images; their Miracles feigned for avarice. He saith, Christian Religion is in derision with Infidels, because of so many impieties and vanities of Christians. Men accept and love one another for their works; but God accepteth the work for the man; and therefore every man should first endeavor to be reconciled unto God, before he can hope that his works can be accepted. In another Book, De causis & remedus passionum, he rebuketh the pride of Prelates; and saith plainly, They have the place of Antichrist, and not of Christ; and their pride is the pride of Lucifer.

21. John Gochius, Priest of Mechlin, then avouched, that the writings of Albe • tus, Thomas, and other Sophists, taken from the muddy channels of Philosophy, do more obscure then enlighten the truth; they fight against the Canonical truth, and against themselves; they smell of the Pelagian Heresy. The Scriptures should be followed; and all other writings should be examined by them, even the Decrees of Popes and Councils: Monkish vows are not profitable unto godliness, and are contrary unto Christian liberty: Works are not satisfactory unto God's justice; but we are justified through the only mercy of God, by faith in Christ, and not by our deservings: Sin remaineth in the godly, but is not imputed unto them, and is forgiven for Christ. He refuteth them who do mince sin in the godly, Catal. test. ver. lib. 19.

22. Nicolaus Cusanus, Bishop of Brixia, is by Aen. Sylvius called Hercules of Pope Eugenius; and he lamenteth that so noble a head had strayed into the schismatical side. This Cardinal Cusan, in his Books De Concordantia Catholica, which he directed unto the Council at Basil, maintaineth these positions: All the promises which Christ spoke unto Peter, as, I will give thee the keys; I have prayed for thee; and such other things, should be understood of the Church universally, and not particularly of Peter or his Successors; especially since many Popes have been Schismatics and Heretics: Every Prelate hath place in the Church, according to the Dignity of his Seat; and so the Bishop of Rome hath attained such precedency in the Church, as Rome had anciently among the Nations: Or if they have place according to the holiness of him which first sat there, certainly Jerusalem should have the primacy; where the great high Priest did wash his Church with his blood: And why should not Ephesus, the seat of St. John, be preferred to Alexandria, the seat of Mark? and so of the rest. The Council dependeth not upon the head thereof, but upon the consent of all the Assessors; although the Bishop of Rome were present there, he hath not more power there then a Metropolitan in his Provincial Synod. Without all controversy, a universal Council is above the Bishop of Rome; whose power is sometimes said to have been from Christ; yet in more places we find that his primacy is from man, and dependeth on the Canons: wherefore, as he may be judged and deposed by a Council, so he cannot abrogate nor change, nor destroy the Canons of Councils. In lib. 3. cap. 2. & ss. by many testimonies of Antiquity, he proveth it false, that Constantine gave, or could give the Empire of the West unto the Pope. These testimonies are exstracted and subjoined to the Declamation of Laur. Valla in Fascic. rer. expetend. There also Cusanus saith, Neither is it true, that the Pope gave it unto Charles, or transferred it from the Greeks unto the Germans; and it is most false, that the Princes Electors were instituted by the Pope; and that they discharge the office of Election in his name. In the contrary, The Emperor dependeth on God alone; and it is not necessary that he be confirmed by the Pope; nor may the Pope depose him. The Emperors, in old time, called the General Councils; as other Princes have taken care of Provincial Synods. When he was Legate in Germany, he hindered and discharged the carrying of the Sacrament in their Processions, Crantz. in Metrop. He addeth, Because the Sacrament was ordained for use, and not for ostentation.

23. In the year 1442. the Emperor Frederick had a Diet at Mainz; where they spoke of casting off the Pope's yoke in time of the schism: But in the time of Pope Nicolaus, this Neutrality was taken away by the mediation of Aen. Sylvius; and therefore he got a red hat. Nevertheless, because the conditions that he had made, in name of the Pope, were not fulfilled, the Germans assembled again; and by advice of Diether Bishop of Mainz, they would provide for themselves, according to the Pragmatica Sanctio against the tyranny of the Roman Church; and they agree upon Decrees concerning the election of Prelates; the collation of Benefices; the pleading of causes; the granting of pardons; the exactions of tenths, &c. And if the Pope shall discern against them, they resolve to provide for themselves by an appellation.

24. Martin Meyer, Chancellor unto this Diether, wrote an Epistle unto Cardinal Aen. Sylvius; and complaineth, in his Master's name, that the Canons of Constance and Basil were not observed; that Calixtus, as if he were not tied to the covenant of his Predecessors, did oppress Germany; he contemneth the election of their Prelates; and reserveth their Benefices, of all sorts, unto his Cardinals and Secretaries; expectative graces are given without number; Annates, or mid-fruits, are exacted rigorously; yea, more is extorted then is owed; the Government of Churches is not given unto them which deserve best, but who payeth most; new Indulgences are sent daily for squeezing money.....a thousand means are devised, whereby the See of Rome draweth gold from us, as if we were witless Barbarians....Our Princes, being awakened, have resolved and decreed to cast off this bondage, and to defend their former liberty. In the end he congratulateth his late advancement, and lamenteth that so many evils happened in his time: But (saith he) God will have it otherwise, and his decree must have place. By these words, Meyer giveth to understand more then he speaketh. This Epistle is printed with Sylvius his description of Germany.

25. The Greeks wrote unto the Bohemians in this manner: The holy Church of Constantinople, and Mother of all Orthodox Believers, unto all the Masters, and each of the famous Brethren, and Sons beloved in Jesus Christ, in Bohemia, salvation by the Son of the glorious Virgin, and an hundred-fold increase of spiritual fruit. The holy Church of the heavenly Bridegroom, which is the Head of the whole Church, hath not greater pleasure, then that she heareth that her Sons walk in the truth; therefore when, not without most great pleasure, and as it were a pledge of common fruit, the fertility and growth of them, who courageously suffer persecution for the testimony of true faith, came unto the ears of the same godly and bountiful Mother, especially by a Brother and Son, Constantine Anglicus, the bearer of these presents, and a reverend Priest, we were more plainly advertised, that ye hearken not unto the novelties that are brought by some into the Church of Christ, but that ye are constant in the foundation of faith, which was given unto us by our Lord and his Disciples: The holy Church hath incontinently written unto you, and intended to exhort you into concord with her; and not according to the forged union of Florence, which was separate from the true and lawful Council; which union should rather be called a diremption from the truth; for which cause we received not that union, but altogether refused it, and according to the immovable decree of truth, wherein only we can be truly and safely united; for the Church of Christ doubteth not of these things, which she heard reported of you, as is said: Seeing therefore you have judged it expedient, to contraveen the perilous novations of Rome, ye shall be of one mind with this Church, by means of the Holy Scriptures, which is the true Judge. For although no good report of you came unto us before, that ye did not resist the Roman novelties; but rather were enemies to the ancient traditions of the Catholic and Christian Church; yet now we are informed more surely, that ye are revived and returned unto the common religion of Christians, and unto true godliness, and that you leave not your Mother; but being zealous, with true love, of your true Mother, have a singular desire to promove and enlarge her; which we understood by the coming of this devout Priest, (as we have said) who hath declared unto us particularly the estate of your affairs; he hath given unto our holy Mother his godly and acceptable confession, and hath received the Doctrine of the true Faith from her, wherein all men should agree, who desire to be saved, which also we will declare unto your charity. Wherefore beloved Brethren and Sons, if it be so, as we believe and trust, hasten the unity together with us; for where can ye be more zealous against tempters, then in the bosom of the true Church, and under the shield of true salvation? and where can ye better refresh yourselves, then where the fountain of the water of life is open? All therefore who are thirsty, come unto the waters; come, buy the wine of sober joy without money; and receive milk from the teats of her comfort: we trust then, that in all things ye agree with us; wherefore from henceforth, with singular care and love, we will provide unto you spiritual Pastors, which shall have care of your souls, and feed you with the word of truth, and example of life, and shall not afflict you. Moreover, concerning the Rites of the Church, we will graciously yield unto you, with the Apostle, in these, whatsoever have a good ground, and a pure intention; the granting of which may tend to your edification, and shall not be contrary to the honor of this our holy and true Mother, and her communion and obedience; for verily we intend to dispense and deal with good will and discretion, in the difference of Customs and Rites. The Almighty God grant, that we may hear as we have heard, that many others have likewise received the spirit of true life to the increase and multiplying of the beloved Children of the true Mother; and cause you, together with us, to rejoice in the house of the Church, with the same Professions and Rites; yea that we may praise him with heart and mouth forever and ever: Amen. Given at Constantinople, January 18. An. 1451. Rer. Bohem. autiqui Scriptor. pag. 235. Edit. Hannoviae, An. 1602.

26. George Pogiobratz, King of Bohemia, was a good Warriour, and did not fear the threats of the Pope and Emperor; and he restored the ruined estate of the Kingdom. Vratislavia and Silesia refused to obey him, because he was an Heretic, as Cochlaeus speaks Hist. Huss. lib. 12. But Pius the II. then intending Wars against the Turk, did by all means persuade them to yield obedience; and the King did require the Pope, to keep the Compacts of Basil in favors of the Bohemians The Pope refused to grant so much. Wherefore the King called the Estates together, and protested before that he would live and die in that faith which they did profess, and so did the Nobles, An. 1462. Cochl. ibid. Pope Paul gave that Kingdom unto Matthias, King of Hungary: and when he was busy against the Turks, and had recovered several Towns, and had entered into Thracia with good success, Rodulph the Pope's Legate drew him back from the Turks, to invade the Christians in Bohemia; but God protected them against him, although he had the aid of the Pope; and the Vratislavians and some Cities did accept him; yea God defended that Kingdom so, that when George died, An, 1471. and the Pope had styled Matthias King of Hungary and Bohemia, the Estates of Bohemia would not accept him, even howbeit he had married the daughter of George before the Wars, but hated him for his unnatural usurpation; and did choose Ladislaus the son of Casimire, King of Poland: And the two sons of Pogiobratz prevailed in Wars against Matthias, and the Emperor made them both Dukes. This was so offensive unto Matthias, that he proclaimed Wars against the Emperor; but he was taken away by death, Pet. Mexia.

27. Stephen Brulifer, a Doctor of Sorbone and a Franciscan, taught in his lessons, and maintained in disputes, that neither the Pope nor Council nor Church, can make any Article or Statute to bind the conscience of a Christian; that all their authority consists in the urging of obedience unto God's word, in preaching it; and administering the Sacraments which he hath instituted, so that they bring nothing without his command; he called justification by merits, a Divellish doctrine, since the Lamb of God was sacrificed, and hath satisfied God's justice for us. The Doctors of Sorbone would not suffer him amongst them. But he went to Diether, Bishop of Mainz, which had been deposed for speaking against the avarice of Rome, and was restored. Fascic. rer. expet. fol. 164.

28. John de Wesalia, a Preacher of Worms, was delated by the Thomists unto the same Diether; he gathered his books, and sent them unto the Universities of Colein and Heidleburg, to be examined. They convened this John before them at Mainz, in February An. 1479. After they had viewed his books, they found these Articles, which they called errors: 1. All men are saved freely, by the mere grace of Christ, through faith. 2. We should believe the Word of God only, and not the glosses of any man. 3. God hath, from all eternity, written in a book all his Elect; whosoever is not written there, shall never be written in it; and whosoever is written in it, shall never be blotted out. 4. Our Doctors do expound the Scriptures wickedly and falsely. 5. Christ never appointed a Fasting nor Festival day; neither forbad to eat any meat upon any day. 6. When Peter did celebrate the Eucharist, he said the Lord's Prayer, and the consecration, and then did communicate with others; but now the Priest must stand an hour and more when he saith Mass. 7. They are fools who go in Pilgrimage to Rome, for they may find as much good elsewhere. 8. The Word of God should be expounded, by conferring one Text with another. 9. Prelates have no authority to expound Scriptures, by any peculiar right given unto one more than to another. 10. Men's traditions, as Fasts, Feasts, Pardons, set Prayers, Pilgrimages, and such other things are to be rejected. 11. Extream unction, confirmation, auricular confession, and satisfaction are to be contemned. They demanded of him several questions; as, Whether Christ was present bodily in the Sacrament, or spiritually? He answered, Christ's body was there present, and the substance of Bread and Wine remain also. 2. What he thought of the Procession of the Holy Ghost? Ans. He believed not that he proceeds from the Father and the Son, as from one principium, because the Scripture speaks not so. 3. What he thought of the Vicar of Christ? Ans. He believed not that Christ hath a Vicar; for he said, Behold I am with you unto the end of the World. 4. What he thought of pardons? Ans. He had written a book, wherein he had shown, that the Treasure of the Church cannot be distributed by Popes; because it is written Revel. 14. Their works follow them. After these interrogatories, and others of that sort, three Doctors were appointed to deal with him privately: He said unto them, As ye deal with me, if Christ were here, you would condemn him as an Heretic: but he would overcome you. After all this, so feeble was he in mind, that he made a recantation. Orthae. Grat. in Fascic. rer. expetend. His condemnation did not please Mr. John de Keiserbergh, nor Mr. Engelin de Brunswick, two learned and upright men: especially Engelin said, They had dealt too precipitately with such a man, and many of his Articles may he sustained; and that his accusation had proceeded only from the envy of the Thomists. Ibid. ex Examine Magistrali Johannes de Vesalia.

29. Dominicus, Bishop of Brixia, writ unto Pope Pius the II. a Treatise with this Title, Reformatio Curiae Romanae; he toucheth the malady softly, but truth appears; for he saith, If we consider the ancient Popes, and their Acts, so that we follow the evil in them, and then we compare the reverend Cardinals, Bishops and Prelates, and of other degrees with them, surely we will weep with Jeremiah, Lamen. 4. Alas! how is the gold obscured! the good color thereof is changed; the stones of the Sanctuary are scattered in the streets; that is, the Prelates in the broad ways, which lead unto destruction, as Gregory expoundeth. Item, This Reformation belongeth unto the Pope especially, who, as the head of others, should procure it, and set his mind on it; but he who will reform others, must look unto himself and unto his family; for the life of the Pastor is an example and precedent unto others; and when the head is sick, the members cannot be well.

30. Sigismund Duke of Austria, could not endure the insolency of Pius the II. his Legate; therefore Pius did excommunicate him. By advice of Gregory Heimburgh, a Doctor of the Civil and Canon Laws, Sigismund appealeth unto a Council; and sent his appe • l • tion to be published at Rome. Pius understanding that Heimburgh was the Author of this appellation, excommunicated him also: And because he dwelt at Nuremburgh, and was Advocate for that City, Pius wrote unto the Burgrave and the Senate an Epistle, where he calleth this form of appellation, a new heresy, and a devilish inspiration, because they, with scoffs of appellation, do appeal unto a thing which is not: He showeth, that he had excommunicated Hemburg for Treason and Heresy; and he commanded to banish him, and to escheat all his movables and immovables, and to proceed against him as an Heretic. Hemburg appealed from this Sentence also, unto a future Council; nevertheless he was forced to remove from that City, and went to Bohemia, until Diether Bishop of Mainz was vexed by the Pope, and sent for him. In the appellation of Sigismund, he showeth the equity of his cause, and the iniquity of the curse; he appealeth not unto the Pope being ill advised, unto him being better advised; but unto his Successor or unto a general Council, that shall be assembled according to the Decrees of Constance and Basil; and these failing, unto Jesus Christ. In his own appellation he mentioneth the same, and he si • teth the Bull or Letters that were sent unto the Senate. Pius had said, It is a vain thing to appeal unto a thing which is not, and which cannot be above the Pope. He answered, The Council was above Peter; and as it may be appealed unto the See Apostolical, when it vaketh; so it may be appealed unto a future Council.....He dare call me an Heretic, because I say, The Council of Christendom is above a Pope; and I say he is an Heretic who maintaineth the contrary. Pius had said, A Council is nowhere. He answered, The Pope hindereth; no hindrance is on my part, &c. Theodor Faltrius writ, in the name of Pius, against Hemburgh, and he answered by Apologia contra detractiones & blasphemias Theodor. In another Treatise De Primatu Papae, which was Printed at Ba • il, An. 1555. he calleth Rome Babylon and the Whore; and he maintaineth that the Primacy of the Pope hath no ground in Scripture, nor the writings of the Ancients; but is by usurpation only, without the institution of Christ, contrary to the good of the Church, and an intolerable tyranny; and he exhorteth every man to depart from Rome, as they are commanded in the Revelation; and to this effect he hath a comparison of Christ and the Pope, to prove that the Pope is the Antichrist: He accuseth the Teachers, that for fear or hope they dare not contradict the Pope's errors; and by their silence, do confirm his usurped power. In the end he saith, These many years it hath been more safe to doubt and dispute of the power of God, than of the power of the Pope; for men, being drunk with the Wine of this Whore, do expound the Holy Scriptures flatteringly; and wrest them all, to confirm her errors: And because Emperors and Princes, either for ignorance or not reading, or because they are miscarried with earthly pleasures, do not see this, they are brought into this bondage, to believe, as an Article of their faith, that the Pope cannot err, and may do on earth as he pleaseth; and no man may say unto him, What doest thou? And the Pope may command the Angels. Catal. test. verit.

31. France was not better pleased with Pope Pius; he sent unto Lewis the XI. saying; If thou be an obedient Son, why maintainest thou the Pragmatical Sanction? Eugenius did admonish thee to forsake it, because it is not according to God: So did Nicolaus and Callistus tell thee, it is a cause of many evils and discords in the Church; and hitherto, thou wouldest never hear the voice of the Church. The King was a little moved by these Letters; but the Parliament of Paris shown unto him the utilities of the Sanction, namely, if it be abolished four incommodities shall insue: 1. The confusion of all order in the Church. 2. The impoverishing of the Subjects. 3. The whole Kingdom shall be emptied of money. 4. The subversion of all the Churches; and they give instances at length. This Commonefaction was divided into 89. Articles, by John Cardinal Atrebaten. and is extant among the works of P. Pithaeus, saith P. Morn. in Myster. But Lewis was persuaded, by the Pope's Letters, to annual the Sanction; yet the King's Attorney, and many Bishops would not consent; and the University did resist the Pope's Proctor, and appealed unto the next General Council. They observed many inconveniences, following upon the annulling of the Sanction, within the space of four years: The Parliament did present these inconveniences unto Charles the VIII. with a new complaint against the abolishing of the Sanction; as may be seen in Ph. Morn. in Myster. pag. 587. And Pope Leo the X. in the Lateran Council Sess. 10. in his Bull, which beginneth Primitiva, shows, that the Prelates and Clergy of France, would not obey the King's dissolution of the Sanction, nor give ear unto the admonitions of five Popes, and had cleaved fast unto the Sanction.

32. Antonius de Rosellis was a famous Reader of the Laws at that time, and writ several Treatises against the Popes. The Authors of Index Expurgatorius (as it is published by Junius) have ordained to blot out of his book De potestate Imperatoris & Papae, these words; out of the chapter Plus videtur; The Emperor hath, from God, such secular dominion, and bodily correction, over all men, that even Clerks, in respect of Secular things, are subject unto the Emperor. Here they blot away the word bodily. Out of ca. Ne prolixius, num. 5. It is Heretical to say, that the universal administration of secular things, belongeth or may belong unto the Pope. Ex fol. 10. col. 3. they blot away, The Pope hath not power to Elect, Crown or Consecrate the Emperor, in respect of his Papacy from Christ, but by Commission granted by the Emperors; and this Commission may be revoked. Ex fol. 16. sect. Et ad primum, they blot away, The goods of the Church of Rome, which the Pope possesseth by the gift of Constantine, do belong in property and possession unto her, but in respect of the jurisdiction or right of the Emperor; the Pope hath the use thereof in place of the Emperors, and the Emperors confirm this, by Oath, at their Coronation; but their Oath being personal, tieth not their Successors; and so they may (I wish they would) refuse that Oath, and return unto the direct Dominion or Imperial right in temporal and civil things.

33. Roderic Sanchio a Spaniard, Bishop of Zamora, and Referendarius of Paul the II. in Speculo vitae humanae, saith, The Pope maketh not account of wisdom nor laudable study, nor of peace and quietness in the Christian Common-wealth, but only of earthly things; Prelates neither preach, nor are able to teach, but are very ignorant, given to the belly and venery; and lay heavy burdens on men's shoulders, which themselves will not touch with their fingers; to wit, the Precepts of Canons and Decrees, Censures and Punishments; so many snares, Excommunications, and many such things which were not known unto the primitive Church, or were voluntary. And in the same Book he saith, The Papacy is not instituted for a Human but Divine Princedom; not to rule over men only, but over Angels; not to judge the living, but the dead also; not on the Earth only, but in Heaven; not to command the Believers, but the Unbeleevers also. There he applieth, unto the Pope, the passages of the Psalms and Prophets, which are spoken of Christ; and he exalteth the Pope above stammering Moses, and his brother Aaron. Behold hot and cold from the same mouth.

34. Dominicus Calderinus, in the days of Pope Nicolaus the V. would not go unto the Mass; when he was instantly pressed by his friends, to go with them; he said, Let us go unto the common errors. Buxtorf. ad An. 1472.

35. Andrew Bishop of Carnia, did complain of the corrupt estate of the Church, both in manners and Doctrine; and did show unto the Emperor, and Princes of the Empire, and some Universities, that Reformation could not be attained without a Council. Many did approve his intention; so Basil was designed to assemble there, and thither he went. When Pope Sixtus heard of it, he sent Angelus a Bishop of Suecia unto Basil, with a mandate unto the Senate, to deliver the before named Andrew bond unto him; under pain of his curse, and to account them all accursed, who concur with him in that purpose. The Senate answered, That they could not cast a Bishop into chains, which was not condemned. The Legate excommunicated the City, and returned to Rome. Then the Pope sent Jodocus, Bishop of Sedan, unto the Emperor; and persuaded him to send unto Basil a command, to keep the Bishop of Carnia until farther advice; and in the mean time the City was absolved. Within few months Andrew was hanged. Henricus Iustitoris, another Bishop, writ against this Andrew; and saith, that after private and brotherly admonitions, he had published a book, accusing the Pope both in manners and faith. Catal. test. verit. lib. 19.

36. Wesselus Gantsfort was a Master in the University of Paris; and for his free speaking and writing, was forced to return into his native Country Groning; then he lived in the Monastery of St. Agnes hill by Swol, where he taught many young men, and had correspondence with sundry learned men. In an • pistle unto a certain Dean, he saith, The Indulgenciaries themselves confess, that there is nothing mentioned concerning these Indulgences in the Scripture nor in the Fathers; and even the late Fathers, before Albert and Thomas, did speak against the Indulgences, when they were but lately begun; Gerson also and Antoninus were not satisfied in that matter; and the Parisianes did openly rebuke the unadvisedness of Clemens the VI. He showeth there, that when he was at Rome, in the time of Pope Paul the II. he had disputed with learned men concerning the Indulgences; and that a certain Master, having been lately at Paris, did report, that he had heard a dispute of that subject, and all the Auditors were more confused, and none did return wiser: And a Cubicular of the Pope hearing this report, said, That is no new thing. As for his judgment, he saith, Concerning the punishment of souls, I do ingeniously think, until I be better informed, that when sin is forgiven, the punishment is also forgiven; nor is any man tied unto punishment, which is freed from the sin. And out of Lombard he alledgeth a testimony of Ambrose, He only can forgive sin, who only died for sin. And another of Augustine, If God cover sin, he will not take notice of it anymore; and if he take no notice of it, he will not punish it, because he hath forgiven it. He addeth, The holy Ghost hath by Peter described the one and only solid Bull of Indulgence, by which an entrance into the Kingdom of God is ministered abundantly; saying, Add unto your faith virtue; and to virtue knowledge.....and if ye do these things, an entrance shall be ministered abundantly, &c. In another Epistle unto the Dean of Utrecht, I am informed by my friends, that when the Inquisitor hath done with the cause of Vesalia, he will come next unto me; I do not fear in the cause, but I must suffer trouble, reproaches and calumnies, especially of some Doctors of Colein, whose hatred and envy I do well enough understand by thy danger; for I speak by experience, &c. Whence it is manifest, that at that time many did not speak so openly as they would, because they did fear to strive against the stream. In an Epistle to • gilbert he writes; This is a sure rule of Divinity, Believers should not maintain what is not contained in the rule of faith: But by no passage of Scripture can they show, that when sin is forgiven, the judgment of the punishment is committed unto the Pope's will; for how can they be covered, when they are still imputed? and how are they not imputed, when they are punished? hath God forgiven, to the end the Pope may punish? And where will ye establish this determined will of Christ, that one and the same work of Indulgence shall have virtue sometimes for six years, sometimes for seven, sometimes for seven hundred, sometimes for seven thousand, and sometimes full and absolute. Then answering unto that position, The Church is ruled by the Spirit of God; he saith, It is true, in so far as the Church is holy, but not in these particulars whereof she is ignorant, and in which she erreth; as alas! we lament that she erreth grievously, as appears by the unsavory salt, the delated Husbandman, and the unfaithful Steward, whom Bernard expoundeth to be Mercenaries in place of Shepherds, yea and Wolves for hirelings, and Devils for Wolves. In his Book De subditis & superioribus he averreth, That the Pope may err; and when he erreth he should be resisted: Pius the II. did usurp all the Kingdoms of the earth; and Sixtus the IV. dispensed with all manner of oaths in causes temporal, not only that were already made, but that shall be made; which is nothing else, but to give unto men license to forswear themselves, and deceive others: Because the Pope and his Cardinals are contrary unto Christ, they are the Antichrist. John Ostendorp, a Canon of St. Levin in Daventry, went once to visit him; and Wesselus said unto him, O diligent youth, thou shalt live until that time, when the doctrine of these late Divines, and contentious School-men, shall be forsaken. Wesselus died in the year 1490. and Ostendorp lived until the year 1520. Gerhard Gelderhavrius writeth, that he heard his Master Ostendorp report this Prophesy. Ja. Triglandius, in his Church History against • tenboga, par. 3. writeth of him, that when Pope Sixtus the IV. was chosen, Wesselus went to visit him, because he had been his good friend in Paris: The Pope bade him ask what he would, and it should not be denied unto him. He answered, I wish, that since now you are universal Pope, you would demean yourself in your office according to your name, that in due time you may hear that approbation, Come thou good and faithful Servant, enter into thy Master's joy. The Pope said, Why seekest thou not somewhat for thyself? He said, I crave no more but an Hebrew and Greek Bible out of the Vatican. The Pope answered, That you shall have; but fool, thou mightest have sought a Bishopric, or some such thing. Wesselus answered, Because I have not need of so great things. When he died, some Friers burnt all his books and papers; but he had given sundry books unto others, which were collected and printed at Wittemberg, in the year 1522. When Luther saw them, he spake of the Prophet Elias, who thought that he was left alone, and yet the Lord had preserved seven thousand that had hot bowed the knee to Baal; so (said he) hath God preserved many thousands from the Idolatry of the Pope. And he wrote of him as followeth; There is one Wesselus come forth, whom they call Basilius, a Friselander of Groning, a man of wonderful understanding, and of an excellent spirit, who hath been taught of God, as Isaiah hath prophesied of Christians; for it cannot be thought or said, that he hath learned such things from men, as neither I have: If I had read those books before, mine enemies might have said, Luther hath taken all this out of Wesselus, we do so agree. But by these my joy and courage increaseth, and I doubt not but I have learned the truth, since he and I do agree in so constant unity, and almost in the same words, although differing in place and time, and occasions. And I admire by what mishap it is come, that so Christian works were not published by another.

37. Among the lights of that time Rodulph Agricola may justly be reckoned; he was born in Friseland. Ph. Melanchthon, writing his life, saith, Josquin Groningensis had reported unto him, that when he was young, he heard Vesselus and Agricola often lamenting in their Sermons the darkness of the Church; the abuses of the Mass; the single life of Priests; and that they both taught, that men are not justified by works, but by faith, as Paul oft teacheth; and they condemned the multitude of traditions. He died An. 1489. Buxtorf. Ind.

38. Paul Scriptor teaching on Scotus in Tubing, when he came to the fourth Book, Dist. 10. did speak against transubstantiation; and said, All things should be tried by the Word of God, as a true touch-stone; all Scholastical teaching shall shortly be abolished, and the doctrine of the primitive Church shall be restored, according to the holy Scriptures. Conradine Pelicanus was his Auditor, and testifieth that he heard him reprove many errors and abuses of the Roman Church; therefore the Minorites caused him to be banished; and as Rud. Gwalther, in his Epistle before his Homiles on Matthew testifieth, he was put to death, as many did suspect, being not moved with uncertain conjectures. He died at Keiserberg in the year 1499.

39. Nicolaus Rus, a Bachelor of Divinity, preached at Rome, and wrote, The Pope hath not such power as is commonly believed; the Pope should not be heard when he strayeth from the Scripture; his Indulgences are but fraud; those only are true pardons, which God giveth of his free grace in Christ; Saints should not be adored, and far less their bones; they who are called the Spiritualty, to wit, the Roman Clergy, have packed up all Religion in men's traditions and vain superstitions, and they are careless of their office, and are Ministers of Antichrist: These things are written in his Threefold Cord; where he expoundeth the Lord's Prayer, the Creed, and the ten Commandments; which he wrote in the Saxon Languauge, that the common people might understand; he left Rome, and abode there, and had many Auditors. The Pastors of the Waldenses in Bohemia came and visited him: At last he was forced to flee into Liveland, where he died.

40. Jerome Savonorola, a Dominican in Florence, taught these Articles: 1. Men are justified freely by faith. 2. The Communion should be administered in both kinds. 3. The Pope's Indulgences are frivolous. 4. The keys were given unto the Church, and not to Peter alone. 5. The Pope hath not from Christ any primacy above other Bishops. 6. The Pope followeth neither the life nor doctrine of Christ, and therefore he is the Antichrist. 7. He who feareth the Pope's excommunication, is excommunicated of God. 8. He preached against the vices of the Clergy. Io. Fox in Act. & Mon. Philip Cominaeus did confer with him; and testifieth, that he was a man of most upright life. He foretold that God would raise up a King to punish the Tyrants of Italy; and that God would shortly reform the Church; therefore some did h • te him; and some believed him; namely, the Senate of Florence was persuaded by his preaching, to give way unto Charles the VIII. King of France. When the league was made in Italy against the French, he foretold that Charles should return in safety of his person, maugre all the power of his adversaries. Charles, returning from Naples, sent for this Jerome; who told him to his face, that God had hitherto convoyed him; but because he had not reformed the Church, as he should have done, and had not hindered his Soldiers from violence and rapine, he should shortly suffer damage; but if yet he would repent, and punish his Subjects according to their demerits, and would tenderly help the oppressed, God would show mercy upon him. Ph. Comin. de bello Neapol. lib. 3. He said also, Charles shall come back into Italy, and perform the work that God had appointed unto him, or then most grievous plagues were hanging over his head; and he writ the same unto King Charles; and advertised him, that if he return not to amend his omissions, his Son shall die shortly, and himself shall not live long after him. The Florentines did expect his returning, and would not partake in the league against France; and others contemned the man as an Heretic, and worthy to be cast into the river; but he was so reverenced, that none attempted anything against him, even although the Pope and Duke of Milan had by Letters dealt earnestly with the Florentines to put him to death; and on that condition, they promised to restore unto Florence the Towns that were taken from them. Charles would not return into Italy, but intended to reform the Realm and Church of France. Then (as it was foretold) his Son died, and himself was smitten with an apoplexy; he recovered a little, and called upon God, and Mary, and the Saints Claudius and Blasius; and within nine hours he died. After that the adversaries of Savonorola stirred up the people against him, and vexed him grievously; and slew his dearest companion, Francis Valoris. When the Pope heard of this, he sent a Legate unto Florence, and gave them liberty to judge him: So he was examined with tortures (saith Guicciardin. Hist. lib. 3.) for speaking against the Clergy and Court of Rome. Upon this examination, a Process was published to this purpose; That he was not moved thereunto out of any evil intent; but this one thing he only respected, that a General Council might be called, whereby the corrupt manners of the Clergy might be reformed, and the degenerate estate of the Church (so far as was possible) might be reduced to that that was in time of the Apostles, or those that were nearest unto them; and if he could bring so profitable a work to effect, he would think it a greater glory, then to obtain the Popedom itself. So Savonorola, and Silvester a Dominican, and Dominicus de Pisis a Franciscan, (which took part with him) were burnt in the year 1499. Ph. Comin. lib. 5.

41. Tileman Spangerberg (the Father of John Spangerberg) said unto his Sons and Neighbors; This Religion shall shortly be despised; and ye shall see the Priests and Monks cast out of the Churches and Cloisters contemptibly for their wickedness, especially for their avarice and filthiness; and ye will see a reformation of the Church; for God will not suffer the abominable vices of these men, since they teach not a word of the Gospel, and their conversation is worse then heathenish. And he said unto some Canons, ye are called spiritual men, and should teach the people, but ye do far otherwise; ye do what ye should hinder others from doing; ye are authors of wars, who should exhort others unto peace; ye should save men's souls, and ye destroy both souls and bodies. At that time the Bishop of Hildissheim had wars with the Duke of Brunswick. He died in the year 1499. Catalog. test. verit. lib. 19.

42. Santes Pagnine, a Dominican of Luca, deserveth to be remembered; at that time he Translated the Old Testament out of the Hebrew; and left the old Latin Translation in many places, cleaving unto the Original. In his Thesaurus; or Hebrew Dictionary, he not only cleareth the signification of the words, but declareth many dark sentences, by conferring them with parallel texts; and out of the Commentaries of the Rabbin's.

43. We have heard, that from time to time the Empire of the Turks hath waxed through dissension of Christians, and that it was seldom or little hindered by them. After the death of mighty Tamerlane, in January 1402. the Turks did prevail powerfully, until the year 1460. when the valiant Scanderberg, of the Country of old Achilles, stayed their usurpation some years. We touched before how Constantinople was lost in the year 1453. it is lamentable to hear or read the merciless cruelties of these Infidels against the Citizens, without respect of sex or age; as they are written by the Greeks. The Emperor Constantine died in the crowd, as they were flying out; the enemy cut off his head, and carried it, on a spear, through their Camps in token of their Triumph; so did they with a Cross, crying, Here is the God of the Christians. So from time to time the Church hath little rest on Earth; partly being vexed by Heathenish Emperors, partly by the proud Popes, and partly by the cruel Turks. These have been the three capital enemies of the Church, whose malice hath been so great against God's people, and it is hard to judge which of them hath exceeded in cruelty; but for number and continuance of mischiefs, the Turk surmounteth the others, even so far, that neither can a History be so perfect, nor Writers so diligent; and far less can this Compend express their manifold cruelties. But for a general view, consider what Dominions, how many Countries, Kingdoms and Provinces they have taken from Christians. The yearly Revenues of their Emperor, are reckoned 800 • 000. or eight millions of golden crowns; whereof two millions is lai • d up in treasure, and the rest is for the entertainment of his family and servants. Cumin. Ventura in Thesoro. polit. Laon. Chalcocondylas an Athenian, de reb. Turc. lib. 8. hath his Revenues in this manner; his Tribute out of Europe is 90. Myriads aureor staterum; of which no Turk payeth a penny, for it is not lawful that a Turk pay Tribute. Muhammad the II. did first exact the Tithe of handy-work, which the Governors of Towns must bring up, and that is given to the Janizaries; the flocks of Sheep pay a Tribute unto the Janizars also: Moreover thirty millions of golden crowns, is gathered ftom and for Horse, Mules, Camels and Oxen through Europe and Asia. He showeth other particulars, and in the end he gives the sum 400. millions; besides 20. millions, which the Governors and Dukes must pay yearly, in the Spring, by way of gift; and the Revenues of Princes, Dukes and Timarati, are valued to nine hundred millions; all paid by Christians, at that time. The bounds of the Turks are from Dalmatia, on the East-side of the Venetian Gulf, unto Thracia the space of 1500. Italian miles; and from the Euxine Sea unto Nile; and from thence unto the Strait; and in Asia East ward unto Persia. In Europe, the Princes of Transylvania, Bodogamia and Valachia are his Tributaries; and he hath all the Provinces on both sides of the Danube, near unto Frioli in Italy; and on the North he marcheth with Poland and Muscovy. In Afric his ditions are (for the most part) barren, except most fertile Egypt. This Empire is now governed by twenty Bassaws; of which three are in Europe, the most potent is in Greece, another in Hungary, and the third in Temisnara; in Asia are thirteen, three in Affri • k, and one in Cyprus. Cumin. Ventura in Relatio. de Vrbe Constantinop. Wheresoever they prevailed, they either slue all the inhabitants, or led them away in such misery, that they lived so that death had been more tolerable. Bathol. Georgueviz lived amongst them the space of 13. years, about the year 1540. and returning writ a book Deploratio Christianorum, which was printed at Wittemberg, An. 1560. there he saith, If any man had foreknown that calamity, they would rather have chosen to have died a thousand times; if in any place death be mixed with life, or if life be prolonged, that men may be long a dying, it is under the Turks; the bondage in Egypt the captivity in Assyria, and exile in Babylon, are light in comparison of this most grievous oppression; for whether Christians do submit unto them, or not, it is all one if these prevail; as in their promises is no fidelity, so is no mercy in their victory; they kill all the Nobility, and scarcely spare any of the Clergy; they throw down all the Churches, or turn them to their blasphemous superstition; leaving unto Christians old Chapels, which when they decay it is permitted to rebuild for a great sum of money; neither are Christians permitted to have any audible sign of assembling, but only as it were by stealth to exercize their religion; neither may a Christian bear Office in any Province or City, nor carry a weapon; if any blasphemy be spoken against Christ, or contumely against a Christian, he must hold his peace; but if thou speak against their Muhammad, the punishment is fire; or if against their religion, thou shalt be circumcized. If a Christian, on horseback, do meet a Turkish Priest, he must come down, and with low courtesy salute the Priest. Every Christian now must pay the fourth part of all his increase, as well of their Corns and Bestial, as of their handy-work; and every Master of a family, payeth a ducate yearly for every person of his family; if the Parents have it not to pay, they must sell their children; and others are compelled to beg it, or they are condemned to perpetual prison; and still it is free unto the Turk to take the most handsome of the Christian children, and circumcize and bring them in their Cloisters, to be Seminaries of his Janizaries or guard, and of his Soldiers, so that they hear not of Christ nor Parents; yet many of these Janizaries carry under their arm pits a New-Testament in Greek or Arabic. From amongst the fairest of the Christian daughters, the great Turks hath his Wives and Concubines, and it is religion unto them to do otherwise: So that by custom or contempt of the old Turkish blood, the present Emperors and Janizaries and Bassaws, are descended of the Christians. Both the Christians and the Janizaries, in these Provinces, do heartily wish the revenging Sword of Christians to deliver them from their woeful thralldom; and the Turks stand in fear of it, because of such a prophesy amongst them. Georgieviz de affectione Christianor. The multitude of the Turks are base minded, being destitute of all learning; for their Laws forbid Schools, and they live most by Pasturage. Euphorm. in Icon. animor. cap. 9. This brief glance of the power and tyranny of the Turks, is useful for understanding some passages of the Scriptures, as also to move others unto compassion and prayers for the Christians, whose troubles we know not; and to make us the more thankful for our tranquility and liberty, and more patiently to bear sickness; a little penury, or if it were banishment for Christ's sake, &c. which light things many do impatiently undergo, because they know not the heavy crosses of other Christians. Yea and for clearing the justice of God, in all these heavy burdens of Christians, it may be marked out of Nicep. Gregoras and Chalcocondylas their Histories, that though these Greeks were very constant, both in the Doctrine and Rites of their Ancients, yet amongst their Nobility were manifold divisions and strifes; amongst their Clergy great ambition and contention; and especially, they complain of the wretchlessness of the Emperors, and the infinite Taxes which they exacted of the people; so that many did (even before the loss of Constantinople) choose to live under the Turks; and the rather, because at that time the Turks dealt fairly, with the Christians that would come and dwell in their Towns, and proffered them liberties; and it was upon occasion of these grievances, that some Greeks came into Italy and Germany, in the beginning of that Century.

CHAP. IV. Of BRITAIN.

1. WHilest King Richard was living in prison, Henry the IV. was Crowned King of England. An. 2. chap. 3. he ordained, that if any person should obtain, from the Bishop of Rome, any provision to be exempt from obedience regular or ordinary; or to have any Office perpetual in any house of Religion, he should incur the pains of Praemunire. And chap. 15. He gave authority unto Bishops and their Ordinaries, to imprison and fine all Subjects who refuse the Oath ex Officio. Here by the way I add, that in the Parliament of King James, An. 1610. Stat. 1. it is said, Whereas the Temporal Sword was never in the Prelates power, until the 2. of Henry the IV. and then usurped by them without consent of the Commons (for say, They were truly Ecclesiastical, yet it is against the Laws of God, and of the Land, that they should meddle with civil jurisdiction) therefore is an Act past against it, and the Oath Ex Officio. In the same Parliament of Henry the IV. it was ordained, that all Lollards [that is, who professed the doctriue which Wycliffe had taught] should be apprehended; and if they should remain obstinate, they should be delivered to the Bishop of the Diocy, and by him unto the correction of the Secular Magistrate, to be burnt. This Act was the first, in this Island, for burning in case of Religion, and began to be put in execution the same year 1401. and Thomas Arundel, Arch Bishop of Canterbury, swore that he would not leave a slip of the Lollards in the Land. At that time did suffer William Sawtree, a Priest, William Swinderby, Richard White, William Thorp, Reinold Peacock, once Bishop of Saint A •• ph, and then of Chicester. Io. Fox in Acts & Mon. Many errors were imputed unto them maliciously; but (as Ph. Morn. in Myster. pag. 495. shows ex Walsing. in Hypodeig.) they held no other doctrine but of the Waldenses. George Abbot, contra Hill, in answer to the first reason, sec. 25. shows, that Pope Gregory the XII. did direct a Bull to Oxford, against the Wiclevists, and there he saith, They did follow the doctrine of Marsilius of Padua, and John of Ganduin. There he mentioneth a Provincial Council held at Oxford, and sharp inquiry decreed by the above named Thomas, against all, even the heads of Colleges and Halls, and others suspected of Lollardy. They might very well suppose (saith he) that the Students of that place were also entertainers of the aforesaid doctrine, since about that very time [in the Margine is, Anno 1406. October the 5.] a testimonial was given in the Congregation-House, under seal, in savor of John Wycliffe, where these words are, God forbid that our Prelates should have condemned a man of such honesty for an Heretic, &c. By this testimonial it appeareth, that the fire could not consume the truth. In time of the same King Henry many propositions were published, (upon occasion of the schism between the Antipopes) arguing that the Pope should be subject unto Laws, Censures and Councils. And the King wrote unto Pope Gregory the XII. An. 1409. thus; Most blessed Father, if the most discreet providence of the Apostolic See would call to mind, with what perils the universal world hath been damnified hitherto under pretence of this present schism, and especially what slaughter of Christian people, to the number of 200000. (as some say) hath been thorough the world, and lately 30000. were slain for the Bishopric of Leodium, by two Antibishops set up against one another by two Popes, certainly you would lament in spirit, and be grieved for the same; so that with good conscience you would relinquish the honor of the Apostolic See, rather then suffer so horrible blood-shed hereafter to insue; following the example of the true Mother, who pleading before Solomon for the right of her Child, would rather part from the Child, then the Child should be parted with a sword, &c.

2. In the year 1407. James Resby was burnt at Glasgow, for saying, The Pope is not the Vicar of Christ; and, A man of wicked life should not be acknowledged for Pope. About the year 1411. was the beginning of the University of St. Andrew's, not so much for public or private addoting of revenues, as by voluntary profession of learned men. In the year 1416. the Abbot of Pontiniak was sent Legate from the Council of Constance into Scotland; and Pope Benedict sent Henry Hardin, an English Franciscan, to persuade Robert, Governor of Scotland, (in time of the captivity of King James the I. he was taken by the English when he was sailing into France) unto their adherence. The Governor consented unto Benedict; but all the Clergy received Pope Martin, and followed the authority of the Council. Buchan.

3. In the year 1412. the Commons of England presented a Bill, petitioning King Henry to take the temporal lands from the spiritual men, (so were the Monks named) because the temporalities were disorderly wasted by them; and might suffice to entertain unto the King 15. Earls, 1500. Knights, 6200. Esquires, 100. Alms Houses for the Poor, and 20000. l. to the King's Exchequer; so that every Earl shall have 3000. Marks yearly; every Knight have 100. M. and four plow-lands; every Esquire have 40. M. and two plow-lands; and each Alms-House 100. M. with the oversight of two secular men unto each House; all English money. Unto this Bill no answer was made. Tho. Cooper. In the year 1414. Thomas Arundel Bishop of Canterbury, put to death and martyrdom, in January, these persons; Sir Robert Actoun, Mr. John Brown, John Beverley, with 36. more; and in March following he was so plagued in his tongue, that some days before his death, he could neither eat nor drink, nor speak: many said, It was justly done unto him; because he had tied the truth, that it should not be preached. M. Fox ex Tho. Gascoin. Unto him succeeded Henry Chicesley, who sat 25. years, and was no less an adversary against the followers of truth: As the Preachers were increased, the stricter inquisition was made; some were burnt, some fled, and some abjured. Among those that were burnt was John Claydon, a Currier in London, and Richard Turning, both in one fire at Smithfield, An. 1415. and 36. at Thickethfield. Here Sir John Oldcastle, Lord Cobham, deserveth peculiar remembrance for his godliness and warlike courage; about the year 1413. he was called, The Protector of the Lollords. When he was committed unto the Tower, he gave in writing unto the Arch-Bishop a confession of his faith; the Arch-Bishop read it, and said, It contained many good and Catholic points; but he must satisfy them in other heads; as, concerning Transubstantiation; the Sacrament of Penance; the worship of Images; the power of the Keys; the power of the Pope, and Roman Hierarchy. Sir John was so far from giving satisfaction in these heads, that he said plainly, The Pope is the Antichrist; the Arch-Bishop and other Prelates are the members of the Antichrist; and the Friers are his tail; and the usual determination of these other points is contrary unto Scripture, and was devised since poison was infused into the Church; and not before. For these answers, the Arch-Bishop condemned him of heresy, and ordained him to be punished: But the King loved him, and caused the execution to be delayed. In the mean time Sir John escaped out of the Tower; and then a great multitude joined with him, trusting to be free of danger; but many, both Priests and others, were condemned to the fire, and would not recant. P. Morn. in Myster. ex Walsing. and he shows ex Io. Copgra. lib. 2. de Nobilib. Henr. that Sir John Oldcastle said in a Parliament, England will never be in peace, until the authority of the Pope be sent over the Sea. He was a learned and eloquent man; and published sundry Treatises against invocation of Saints; auricular confession; the single life of Priests; and other errors then waxing: Wherefore he was apprehended, and brought again to London; he was first hanged, as if he had been a Traitor, and then burnt as an Heretic, An. 1417. Io. Fox hath his story at great length, in Act. & Mon. If we will believe Walsingham, at that time were in England 100000. persons professing the same doctrine. King Henry the V. writ to Pope Martin An. 1422. there were so many infected with the Heresies of Wycliffe, that without the force of an Army they could not be suppressed. Neither yet left he off to make strict Acts against them, under the name of Lollards, that they should be punished as Felons and Traitors; and so were they pursued: Nevertheless, many endured the heat of the fire for worshipping God alone; for denying the Pope's usurped power; for maintaining the lawfulness of communicating in both elements, &c. Among these are numbered Laurence Redman Master of Arts, John Aschwarby Vicar of St. Mary's in Oxford, William James, (who is called an excellently well learned young man) Thomas Brightwel, William Haulam a Civilian, Ralph Greenhurst, &c. Among those which fled, was Peter Pain, who had been a hearer of Wycliffe, and then went into Bohemia, and was sent unto the Council of Basil; where he argued for partaking of both elements; and against the Civil Power of the Clergy. William White being examined before William Bishop of Norwich, An. 1428. did hold, (as he had also written) that by Law Marriage was granted unto all persons of the militant Church; but the Pope (who is the Antichrist) and his Counselors (which are the Clerks of Lucifer) have abolished this Law, to the undoing of the Priesthood, after the loosing of Satan, that is, after the 1000. years from the incarnation. Anno 3. of Henry the V. the Act was renewed against presentations unto Benefices, to be purchased from the Pope; but under color of prejudice to the Incumbents in going so far for them; but by this Act all presentations from the Pope were annulled. An. 1439. under King Henry the VI. Richard Wiche was burnt; the next year Eleanora Cobham Dutchess of Gloucester, was condemned to perpetual imprisonment in the Isle of Man; and Robert only a Priest, was condemned to death. Philip Morice was excommunicated by Pope Eugenius, and he appealed unto the General Council.

4. Richard King of England, had made Truce with France for 30. years; these being expired, Henry the V. sent unto Charles the VII. King of France, An. 1415. claiming the Crown of France. So Wars began. Henry conquered a great part of France. In the year 1419. Charles did dis-inherit his son Lewis; and then the Kingdom was divided, some cleaving unto Lewis, who, at that time, was called King of Vierron, because he lived there in Berry. Charles agreed with Henry, that Henry should take to wife the daughter of Charles, and be proclaimed Regent of France, and both should keep what they have; and after the death of Charles, the Crown of France shall remain with Henry and his heirs; and that Henry, with the Duke of Burgundy, should pursue Lewis the Dolphin, as an enemy of the Common-Wealth. These two Kings died in one year: Charles died first; and Henry (because his son was but eight months old) ordained his brother Humphrey, Duke of Gloucester, to be Protector of England; and the Dukes of Bedford and Burgundy Protectors of France. These two had continual Wars with Lewis. Henry the VI. was Crowned King of England, in the eighth year of his age; and at Paris he was Crowned King of France, in the tenth year of his age, An. 1431. Five years thereafter the Duke of Bedford died, and the Duke of Burgundy became an enemy to England; then all things in France, went backward from England; but no cessation of wars until the year 1475. when King Edward the IV. invaded France, and then Truce was made for seven years; at that time Lewis gave unto Edward 75000. crowns, and 50000. crowns yearly during the Truce. Henry the VII. renewed the old claim, An. 1487. Peace was made An. 1492. on condition, that Charles should pay presently a great sum of money, and then yearly 25000. crowns, in the name of Tribute. Tho. Cooper.

5. At Saint Andrew's, Paul Craw was accused, An. 1431. for following John Wycliffe and Huss; namely, for denying that the substance of the Bread and Wine is changed; or that confession is necessary to be made unto Priests; or prayers unto Saints departed. When he was condemned, they did put a Bull of Brass in his mouth; to the end he should not speak unto the people, or they should not know for what he was burnt. King James the I. then did set himself to reform the abuses that had crept into the Realm, under the Reign of Robert the III. and his own captivity in England; he made Laws against the disturbers of the common peace, and against them who ride with more men then their yearly Revenues may sustain; he punished Robbers and Rebels. He considered the Clergy, and saw that Benefices were not bestowed on learned men; but as rewards done unto the Pope or a Bishop: And he saw Monks abounding in wealth, and more mindful of their bellies than of books; and the Churches served by some begging Friers, which were hired by the Titulars to preach now and then; and the Beneficed men did never see their Parishes, unless it were to crave their Tithes. When the King did publicly rebuke such enormities, the Bishops answered, and the Friers preached, Church-men should be left unto the Pope, and to God, neither are they obliged to answer unto any profane Magistrate. When he could not amend the present possessors, he would provide for the time to come: At Saint Andrew's he founded some Schools, to be Seminaries of all Estates; and to the end the Schools should be had in the greater estimation, he honored the Masters with competent maintenance, and their meetings and disputes with his Royal presence. He gave strict command; that the Masters should recommend unto him the most diligent and worthiest Disciples, on whom he might bestow the vaking Benefices; and he had always by him a role of the recommended Students. Likewise he turbed the Monasteries; and said, King David (who erected so many Monasteries) was a good Saint to the Church, but an ill Saint to the Crown, Buchan. lib. 10. With consent of all the Estates he made an Act, that all the Subjects should be ruled by the King's Laws only: In Parliam. 3. and if any did fly or appeal from the King's judgment, he should be accounted a Rebel, and punished accordingly. In Parliam 8. James Kennedy, Bishop of Saint Andrew's, was then exemplary; he caused all Parsons and Vicars to dwell at their Parish Churches, for preaching the Word of God unto their people, and to visit them especially in time of sickness. He endeavored to visit all the Parishes within his Diocy four times in the year; and inquired in every Parish, if they were duly instructed by their Parson or Vicar, and if the Sacraments were duly administered; if the poor were helped, and the young ones instructed in the grounds of Religion. Where he found not this order observed, he punished the Delinquents severely; to the end God's glory might shine throughout his Diocy. Ex M. S. histor. in Biblioth. Edimb.

6. James the III. King of Scotland, ordained by Act of Parliament, An. 1466. that no Commenda, old or new, should have place within the Realm; and that none shall purchase nor accept any Commenda, under pain of rebellion, otherwise then for the space of six months: And that no Pension, new or old, of any Benefice, Secular or Religious, be sought nor accepted from any person without or within the Realm, under the same pain. James the III. Parlia. 1. Hence we may guess at the abuses of Commendaes, and Pensions out of Benefices, as certainly complaints have been made at that time against them. Here, by the way, the Reader may inquire what a Commenda is? and how it began? This we may learn from P. Soave in Hist. Council. Trident. lib. 2 & 5. In ancient times, by frequent incursion of enemies, or in time of Pestilence, it came to pass, that when the Teachers died, Successors could not be had in a short space; and lest the People should be destitute of a Spiritual Ruler, the chief Prelates of the Province, or some neighbor Bishop, did commend that Church unto some Minister, until these lets were removed, and a qualified Minister might be had; that besides the charge of his own flock, he would also help the other, as he might; and in the mean time he had no power of the Benefice, but only to preserve it: But afterwards, these Commendataries, pretending necessity and difficulty, had power to meddle with the Benefice; and then being delighted with the Benefice, they would pretend some lets why another Minister was not needful; and so they retained both Benefices, to the prejudice of both flocks. For remedy of this malady it was provided, that a Commenda should not continue above six months: But the Pope, by the fullness of his power, would grant it for a larger time; yea, during the Commendatarie's life; especially when Acts were made against plurality of Benefices. So they would keep the words of the Act, but do contrary unto the sense thereof; since a Commenda during life is all one with a title. Yea, not only would the Pope give one Commenda, but more, at his pleasure, and then the style was changed: For whereas at first the words were, That the Church, in the mean time, may be rightly and orderly admonished, we do commend it unto thee; then they said, That thou mayest administrate thy estate and condition the more decently, we commend this Church unto thee. And, which is yet worse, the Pope would give unto the Commendatary a power to dispose the Benefice after his death; yea, and such Commendataries were exempted from subjection unto the Bishop, and he had no power over them; whereby it came to pass, that the Roman Courtiers were desirous of no Benefices, but by way of Commenda, and not by way of Title; because upon this account they were subject, and upon the other they were absolute; without any tie of looking after the flock, nor edifices belonging thereunto, but only unto their own benefit and will. And the number of such Commendaes turned to such abuse, (saith the same Author) that when all men were calling for a Reformation, Pope Clemens the VII. in the year 1534. was not ashamed to give unto his Nephew Hippolitus Medices, a Cardinal, a Commenda of all the Benefices throughout the World, both Secular and Regular, both Dignities and Rectories, for the space of six months after the day of his possession, with power to dispose of all their fruits at his pleasure. By which irregularity, as wickedness may be thought to have come to the highest pinnacle, so in former ages (saith he) such a number of Commendaes was not known, when the Church of Rome durst not seem so shameless. And yet even then, to cover the plurality of Benefices, they had another trick, which in ancient time was devised for the good of the Church, The union of Benefices. At first, if any Church was any way robbed of its Benefice, what was left, was bestowed, with the care of souls, on a neighbor, and both the Parishes were accounted one: But by the craft of Courtiers it came to pass, that without respect of souls, many rich Benefices were united; and by this means plurality of Benefices were covered, if in favors of a Cardinal 30. or 40. Benefices were united, even though in divers Nations. Whence arose many inconveniencies, because the number of Benefices was diminished; and what favor was bestowed upon one person, was also communicated unto his Successor, though not so deserving nor craving it; so that the Court and Chancellary was damnified: Therefore it was provided, that the Pope may unite so many Benefices as he thinketh expedient; yet so, that after the death of him in whose favor these are united, the union shall be null, and the Benefices shall be in their former condition; and so the Chancellary did retain their gain of disposing many Benefices. That Author speaketh thus of these Commendaes and Unions generally in all parts, whereby it appeareth, that the care of souls was altogether neglected. But our History showeth yet more abuses; for some did obtain at Rome an Abbocy and other Benefices; and had power to exact Taxes or Pensions from Prelates and Clerks; and Parsonages were annexed unto Bishoprics, or unto Abbocies: Therefore in the year 1471. an Act of Parliament was made by King James the III. that because innumerable riches were carried out of the Realm by such means, the purchase of Abbocies and other Benefices should be null, if they were never at the Court of Rome before; but such places should have free election. And that no Subject, spiritual or temporal, take upon him to be Collector unto the See of Rome of any higher or greater taxation, but as the use and custom of old was before, in the old taxation of Bagimont. And that there be no union nor annexion made in time to come to Bishoprics, Abbocies, nor Priories of any Benefice; nor that any such union made lately, nor since the present King received the Crown, be of any strength or effect, nor be suffered, but the said Benefices shall return to the first foundation; all under pain of Treason. And in the year 1481. it was provided by the same King and Estates, that no person should purchase Commission from the See of Rome to be preferred unto any Benefice vaking, even though the See of the Benefice be vacant for the time. These Acts were renewed by King James the IV. in the year 1488. with this addition; If any person, spiritual or temporal, shall maintain or defend such purchasers of Benefices, after it is declared to be of the King's patronage, shall also be guilty of Treason. But in the year 1493. it was ordained, that all Prelacies, Abbocies, Priories, and other Benefices, should be disposed as they were in the time of King James the I. and that no person attempt to purchase any Benefice from the Court of Rome, under pain of proscription and banishment. The next year an Act was made, that because still some did go to Rome for purchasing of Benefices, which may be preferred and given within the Realm, and also brought novelties and innovations into the Church, without advice of the King; for remedy hereof, no Subject shall go out of the Country, until the spiritual persons intimate the cause of their passing unto their Ordinary; and that spiritual and temporal persons shall show unto the King, or his Chancellor, the cause of their passing, and obtain license, under the pain of Treason. Conformable to this practice, Richard Cawdray Proctor, in the name of King Henry the VI. King of England, protested by public instrument, that whereas the King and his Progenitors, time out of mind, have been possessed with special privileges, and custom observed from time to time, that no Legate from the Apostolic See should enter into the Land, or any of the King's Dominions, without calling, petition or desire of the King; and for as much as Richard Bishop of Winchester, and Cardinal of S. Eusebie, hath presumed to enter as Legate, not being called nor desired by the King: Therefore the said Proctor, in presence of the Council of England (then in the house of the Duke of Gloucester, Lord Protector in the King's minority) did protest, that it standeth not with the King's mind, by advice of his Council, to admit or approve the coming of the said Legate in any way, or to assent to the exercise of this his Legantin Authority, either attempted or to be attempted, in this respect contrary to the foresaid Laws, and custom, &c. By these Acts it is manifest, that the usurpation of the Popes was odious unto the Nations; and that their avarice and innovations were restrained; but the Kings did not exclude them, especially in England; the persecution that was begun in the latter days of Edward the III. continued all the time of King Richard the II. and Henry the IV. and V. though not always with a like cruelty. But in Scotland their Acts had more strength; for when James Kennedy, Arch-Bishop of Saint Andrew's, (who founded and perfected the most famous College of Scotland, now called the Old College of Saint Andrew's) died An. 1466: his Brother (of the same Mother) Patrick Graham, was elected by the Canons to succeed; but he could not obtain the King's consent; for the Courtiers persuaded him, that he should not admit such elections; because by such means, the greatest honors were in the power of the basest men; to wit, Canons gave Bishoprics, and Monks made Abbots and Priors; whereas (said they) all should depend on the King, that he may reward, punish and forgive, according to the service done unto him. Wherefore that Patrick went to Rome, and easily obtained from Pope Sixtus the IV. not only confirmation of the election, but likewise the Title of Arch-Bishop of Saint Andrew's; and that all the other Bishops should be subordinate unto that See; and power to be Legate for three years for preventing the dangers ensuing unto the Church. Notwithstanding all this his authority, he durst not return into Scotland for fiye years, but abode at Rome; for he knew that the people were exclaiming against the contempt of the Laws. In the year 1472. he would adventure to return; but sent before him the Bull of his Legation. They which were advanced, or hoped for advancement by the King, did fear that this Legation would be to their prejudice; and they ceased not to show the King, that his authority was contemned by that Bull, his Acts were annulled, and the liberties of the Realm were turned into the hands of the Romans. Then, by Act of Council, an Herald was sent unto Patrick at his landing, before he entered into any house to inhabit him, from attempting anything in any of these Offices, until such things as were to be laid unto his charge were examined before the King. Thereafter he was reconciled unto the King; but with express charge, that he attempt nothing beyond the custom of his Predecessors: Nor had any in that place so little authority; for he was excommunicated by the Rector; and then again accursed by Husman the Pope's Inquisitor; and the Arch-Deacon Sevez was placed in his Chair; and Patrick was hurried from place to place, as to a stronger prison; whether justly or unjustly, it is not certain, since the cause nor process is not made known, except that he paid not the money for his Bull of privileges. Others were so afraid at his miseries, that they attempted not to recover that privilege of election from the power of the King; and whom the King did recommend unto the Pope, were all accepted. Hence it came to pass, that Benefices were bestowed upon unqualified men, at the pleasure and suit of Courtiers; so great corruptions followed. Buchan. lib. 12.

7. About the year 1465. a Carmelite preached at Paul's Cross, that Christ on earth was poor and begged. The Provincial of that Order, and others, held the same opinion. But others did inveigh bitterly against them, as teachers of pestiferous errors. The fame of this controversy went over the Alps; and Pope Paul the II. writ his Bull into England, informing his Prelates, that it is a pestiferous heresy, to affirm that Christ had publicly begged; and it was of old condemned by Popes and Councils, therefore it should now be declared as a condemned Heresy. In the year 1473. John Goose, or (as some write) John Huss was burnt on the Tower-hill, for the doctrine of the above-named Martyrs. The next year an old Matron about 90. years of age, Johan Boughton was burnt at Smith-field; and her daughter the Lady Young was in danger. An. 1498. a godly man at Babram in Norfolk was burnt; and in the same year and place, a Priest was burnt, whom all the Clerks of Canterbury could not remove from his faith: The next year another was burnt at Smithfield. Io. Fox in Acts & Mon.

8. About the year 1492. Robert Blaketer went to Rome for his confirmation in the Bishopric of Glasgow; he obtained from Pope Alexander the VI. the Title of Arch-Bishop, and that three other Diocies should be subject unto him. Sevez Arch-Bishop of Saint Andrew's, would not acknowledge him nor his Title, because it was in prejudice of his former Title. Upon this occasion both Clergy and Nobility went into factions; at last they were reconciled, so that they both should be called Arch-Bishops; but Saint Andrew's should precede. In the year 1494. by this Robert, was summoned, before the King and Council. thirty persons from Kyle and Cunningham; among these George Campbel of Cesnok, Adam Reed of Barskyning, John Campbel of Newmills, Andrew Shaw of Polkennet, &c. The Articles laid unto their charge were: 1. Images should not be worshipped. 2. Nor Relics of Saints. 3. Christ gave power unto Peter, and not to the Pope, to bind and loose. 4. The Pope is not the Successor of Peter; but where it was said unto him, Go behind me Satan. 5. After the Consecration bread remains, and the natural body of Christ is not there. 6. The Pope deceives the people by his Bulls and Indulgences. 7. The Mass profiteth not the souls which are said to be in Purgatory. 8. The Pope exalts himself against God, and above God. 9. Priests may have wives. 10. True Christians receive the body of Christ, every day, by faith. 10. Faith should not be given unto miracles now. 11. We should pray unto God only. 12. We are not bound to believe all that Doctors have written. 13. The Pope, who is called the head of the Church, is the Antichrist. They were accused upon other Articles, but such as may be thought to have been venomous accusations (for the practice of these enemies, was ever to make truth odious) or uttered obscurely, or of not so great importance. The Bishop said to Adam Reed, Reed believest thou that God is in Heaven? Adam answered, Not as I do the Sacraments seven. The Bishop said unto the King, Sir, Io, he denieth that God is in Heaven. The King said, Adam what sayest thou? He answered, If it please your Majesty, hear the end between the churl and me. Then turning to the Bishop, he said, I neither think nor believe as thou thinkest; but I am most assured that God is not only in Heaven, but also on Earth; but thou and thy faction declare, by your works, that either God is not at all, or that he is so set up in Heaven, that he regards not what is done upon the Earth; for if thou didst believe firmly that God is in Heaven, thou wouldest not make thyself check-mate to the King, and altogether forget the charge that Jesus Christ gave unto his Apostles, To preach his Gospel; and not to play the proud Prelates, as all the rabble of you do now. And then he said unto the King, Sir, judge now whether the Bishop, or I, do believe best that God is in Heaven. The Bishop could not revenge himself as he would, and other taunts were given him: But the King, willing to put an end, said unto Adam, Wilt thou burn thy bill? He answered, Sir, The Bishop's if you will. With these and the like scoffs, the Bishop and his party were so dashed, that the greatest part of the accusations was turned into laughter, and the King would not condemn them. After that time, none was accused for religion in the space of 30. years.

CHAP. V. Of COUNCELS.

1. I Resume the narration of Councils, not for any profitable information that may be reaped from their Decrees; but rather, that the wickedness of the Popes may appear the more clearly; partly as it was condemned by these Councils, in former times; and partly as it did overrule and abuse some of them by crafty policies.

2. The Cardinals of both the Popes Gregory and Benedict left them, and assembled a Council at Pisa, An. 1409. The Bishop Tarracon had a Sermon on the Text, Purge out the Leaven, &c. He said, These two were no more Popes, then his shoes were Popes; they are worse then Anna and Caiaphas, and are like to Devils. The definitive Sentence was pronounced, that both Benedict and Gregory were Schismatics and Heretics, and worthy to be deposed for their horrible sins. The Acts of them both, in the preceding year, were annulled. Alexander the V. was chosen Pope, and an Epistle was written, in his name, unto the Bishop of Paris; where the other two Popes are called the enemies of God and his Church; and it is declared, that they were deposed for their notorious crimes. Ph. Mornae. in Myster. ex Monstrelet vol. 1. cap. 52. 53. & 57. This Council (saith Bellarmine. de Council.) was a General Council, but it seems neither to be approved nor rejected, since Antoninus affirmeth (par. 3. tit. 22. cap. 5.) that it was an unlawful, and not a true Council; and the event proves the same, because it took not away but augmented the Schism: And yet (saith Bellarm.) if it had been condemned, without all doubt, Pope Alexander the VI. had not called himself the sixth, but the fifth; [Mark this reason.] yea it is almost the common opinion, that Alexander, and his Successor John, were true Popes, as indeed of those three they were most reverenced. So he.

3. In the year 1410. Pope John assembled a Council at Rome; a Mass of the Holy Ghost was said after the custom. The Pope sitting in his Chair, behold an ugly and dreadful Owl, coming from behind him, flew too and fro, with an ill-favored shouting; and standing sometimes upon a middle beam of the Church, looked with staring eyes upon the Pope. All the people marvelled that such a night Fowl, came in the day amongst such a multitude, judging it an ominous token; for behold (said they) how the Spirit appears in the shape of an Owl! As they beheld one another, scarcely could they keep their countenances from laughter. Pope John began to sweat, and to fret within; and not finding by what means he could salve the matter, he arose and went away. In another Session the Owl appeared again, and ever looked towards the Pope; he was ashamed, and commanded to drive her away; but she was not afraid of their cries, nor the things that were thrown at her, and never removed until they killed her. They who were present did scoff at the Council, and went away and nothing was acted. Nic. Clemangis in Fascic. rer. expetend.

4. By much travel of the Emperor Sigismund, was assembled An. 1414. at Constance a Council of 309. Bishops, 600. other Fathers, 24. Dukes, 140. Counts many Delegates from Cities and Incorporations, and from Universities, and many learned Lawyers, with consent of Pope John. All particulars were decided by the suffrages of four Nations; to wit, German, Italian, French and English; every Nation had their several places and Presidents, who continued not constantly, but were often changed. Here were 45. Sessions, and many things concluded; the principal were these. In Sess. 1. Nov. 16. it was determined, with consent of P. John (sitting as President) that the Council was lawfully called; and the Ministers and Officials of the Council were named. In Sess. 2. Mar. 2. An. 1215. the Emperor being present, the Pope gave his renunciation in this manner: I John, Pope XXIV. for the quieting of all Christian people, do promise, swear and vow unto God and the Church, and this sacred Council, that I shall willingly and freely give peace unto the Church of Christ, by way of simple renunciation of the Papacy; and to do and fulfil it effectually with the advice of the present Council; if, and when Peter de Luna, Benedict the XIII. and Angelus de Corario, Greg. the XII. (so called in the time of their obedience) shall by themselves, or by their lawful Proctors, forsake simply the Title which they pretend, &c. Instruments were taken thereupon. In Sess. 3. Mar. 25. it was ordained, that the departing of the Pope should be no hindrance, but the Council may proceed. Item, that the Council should not be dissolved, until the Schism be removed, and the Church be REFORMED in head and members. In Sess. 4. March 30. This Synod being assembled in the Holy Ghost, and representing the Catholic Church militant, hath immediate power from Christ; unto which every man shall be obedient in things concerning faith, extirpation of schism, and general reformation of the Church both in head and members. Item, Pope John should not withdraw any Official of the Council; and if he shall attempt to do so, or hath atempted it by censures and excommunications, none of those things shall be regarded, but are nul. In Sess. 5. Apr. 6. was another Decree much to the same purpose. In Sess. 6. Apr. 17. a Procuratory of renunciation was sent to Pope John; and the Messengers were ordered to exhort him to return▪ Item, Commissioners were named, out of the four Nations to examine John Huss unto the definitive Sentence inclusive. Item, a Citation was sent to Jerome of Prague, to appear before the Council within 15. days, 5. days being allowed for each of three citations: And a Safe-conduct was granted, in these terms; By the tenor hereof, we give all Safe-conduct from all violence, justice being excepted, so far as in us lieth, and the Orthodox Faith requires; with certification, that whether he appear or not we will proceed against him. In Sess. 7. May 2. a Citation was directed against Pope John. In Sess 8. May 4. the Articles against John Wycliffe were read; these, and he, and his memory, were condemned; and it was ordained, that his bones should be taken up and burnt. In Sess. 9. the execution of the citation against Pope John was exhibited. In Sess. 10. May 14. Pope John for his notorious simony, or selling of Benefices, and because he is not only diffamed, but really defiled with other grievous crimes, and is incorrigible, is suspended from all spiritual administration; and the process is to be followed unto his deposition. In Sess. 11. May 15. the Articles against Pope John were read, and sent unto him; together with a citation to appear, hear, and see himself deposed in the next Session. In Sess. 12. May 29. the Commissioners unto Pope John made their report; and it was ordained, that if the Papal Chair should be vacant, another Pope should not be chosen without the consent of the Council. Item, definitive Sentence of Deposition was pronounced against Pope John the XXIV. for his departing from the City privily in the night, and disguised in habit; and for the scandal given by him in troubling the peace and union of the Church, contrary to his promise, oath and vow unto God and the Church, and this sacred Council. Item, That none of these three, who in time of their obedience were called Pope John the XXIV. Benedict the XII. and Gregory the XIII. should be chosen Pope; or if they shall be chosen, their election shall be null. In Sess. 13. June 15. Although Christ did institute after Supper, and gave unto his Disciples both kinds, bread and wine, hoc non obstante, the Authority of holy Canons, and the approved Custom of the Church, hath kept, and keepeth, that the holy Sacrament is not given after Supper, nor taken by any not fasting, excepting the case of infirmity, or other necessity allowed by Law and the Church: And although in the primitive Church, this Sacrament was received by Believers under both kinds; yet.....we command, under the pain of excommunication, that no Priest communicate unto the people under both kinds of bread and wine. [This was the first time that such an Act was made in a Council.] In Sess. 14. June 24. Charles de Malatestis, Rector of Romandiola, being sent Proctor by Pope Gregory, approveth the Council, and simply renounceth his Papacy. Item, The Acts canonically done by Pope Gregory the XIII. before that instant, were approved, and his Cardinals were received with the song, Te Deum laudamus. Item, It was ordained, that a Pope should be chosen in manner, time and place, as the Council shall appoint. Item, Citation was directed against Pope Benedict. In Sess. 15. July 6. The Articles of John Huss were read; to wit, 1. The holy Catholic Church is but one, which is the universality of the predestinated. 2. Paul was never a member of the Devil, although he did some acts like to the acts of the malignant Church. 3. Praesciti, or those who are foreknown, are not any part of the Church; since no part of her falleth finally, because the charity of predestination falleth not away. 4. The two natures, God-head and man-hood, are one Christ. 5. Although he who is foreknown, be in grace according to present righteousness, yet he is never a part of the holy Church; but he who is predestinated, abideth ever a member of the Church; although he fall from temporary grace, yet he never falleth from the grace of predestination. 6. Taking the Church for the company of the predestinated, whether they be in grace, or not according to present righteousness, after that manner is an Article of the Faith. 7. Peter was not, nor is the head of the Catholic Church. 8. Priests living criminously, defile the power of Priest-hood; and, as unfaithful Children, they think amiss of the seven Sacraments, of the Keys, Offices, Censures, Manners, Rites, worshipping Relics, Indulgences and Orders. 9. The Papal power hath flowed from Caesar. 10. None, without revelation, can reasonably say of himself, or of any other, that he is the head of a particular Church; neither is the Priest of Rome the head of that Church. 11. We should not believe, that who is particular high Priest of Rome, is the head of any particular Church, unless God hath predestinated him. 12. None hath the place of Christ, or of Peter, unless he follow them in manners. 13. The Pope is not the true Successor of Peter; and if he follow avarice, he is the Vicar of Judas Iscariot; and the Cardinals are not the Successors of the College of the Apostles, unless they follow their manners, and keep the commands of Christ. 14. Doctors holding, that one worthy of Ecclesiastical censure, if he will not amend, should be given unto Secular power; assuredly in this they follow the high Priests, Scribes and Pharisees, in delivering Christ unto Pilate, because he would not follow them in all things; and they were worse murderers then Pilate. 15. Ecclesiastical obedience is an human invention, and contrary to the express authority of Scripture. 16. Men's works are either vicious or godly; for if a man be vicious, his works are vicious; and if he be virtuous, his works are virtuous: for as mortal sin infecteth all the actions of a vicious man, so virtue quickeneth all the actions of a virtuous man. 17. A Priest of Christ, living according to his Law, and having knowledge of the Scriptures, and affection to edify people, should preach, notwithstanding any pretended excommunication. 18. Who, by command, accepteth the Office of a Preacher, and cometh to the Office of Priest-hood, should also execute that Office notwithstanding any pretended excommunication. 19. By Church censures of excommunication, suspension and interdiction, the Clergy, for their own exaltation, supplant the Lay-people, multiply avarice, protect malice, and prepare a way unto Antichrist; it is an evident token, that such censures proceed from Antichrist; that by such censures (which they call fulminations) they proceed especially against them who discover the wickedness of Antichrist; and he will principally maintain himself by the Clergy. 20. If the Pope be an evil man, especially if he be