History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 15 · Chapter 3

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 15 · Chapter 3

p. 527CHAP. III. Of Divers Countries.

1. IT were tedious to repeat all the ſtrange Eclipſes of the Sun and Moon, Ominous ſigns.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 Helps of knowledge.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, Emanuel 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 Latine Schools were multiplied; and they tranſlated ſome Greek Fathers into Latine; 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 Latine language, Laurentius Valla, Flavius Blondus, Donatus Acciaiolus, a Florentine, and many more. And the year 1450. is famous Firſt printing.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 Clarks and Monks. Herman Ried in a book, De vita & honeſtate Clericorum, ſaith, In theſe dangerous times are many Clarks, 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 Catholicks, becauſe they eſpy the grievous vices of the Clergy, and in zeal ſpeak againſt their unfaithfulneſs; the Clarks call ſuch men fantaſtick, diſturbers of peace, and men of erroneous conſciences. Who are zealous to root out the vices of the Clergy, and who alledge 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. Jerom ſaid, in lib. 1. de norma vivendi, cap. 5. There is not ſo cruel a beaſt as a wicked Prieſt, for he cannot indure 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 p. 528ſome 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 decaies 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 Emperours 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 priviledges unto the Clergy; by which the Popes and Biſhops do inlarge 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. Septemb. 11. where Charls the VI. ordained, That The Acts of France againſt the Popes.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 Shepheard, neither do my Shepheards ſeek my Sheep, but the Shepheards 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 paiment; 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 paiment 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 Embaſſadours 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 Schiſmatick, an Heretick 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 Honour; and who obey him, are worthy of the puniſhment pronounced againſt the abettors of Hereticks.....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 p. 529Biſhop 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 ſhew 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 ſheweth 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 Catholick Church, it is in danger; but in a Councel 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 Councel 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 Councels belongeth unto the Emperor; as is clear by the examples of Conſtantine, Juſtinian, Charls the Great, &c. The Emperor ſhould be preſent in the Councel, as was in Nice and others; when matters of faith are treated in them, Laicks, if they be worthy and prudent, may be preſent in Councels: 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 fulneſs 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 Catholick 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 Councels, 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 mans 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 ſheweth 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 dayly worſe and worſe; and turneth from gold into ſilver; p. 530yea, 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 intreated 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 extream 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 imbraced 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 Wickliff 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 Bethleem was founded, with maintenance for two Preachers, to preach dayly the Word of God in the Bohemian language; John Huſs was choſen the firſt Preacher: He commended John Wickliff, and openly wiſhed, that when he departed this life, his ſoul might be with the ſoul of Wickliff; 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 Clarks were infamous, and thought by that means to eſcape puniſhment. Nevertheleſs the people, partly by reading the Books of Wickliff tranſlated into their language, and partly by the preaching of John Huſs, became ſo ripe in judgement, 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 Colledges, or Pariſh Churches, or Monaſteries, or Chappels confirmed by the Apoſtolical See; and that the Articles of Wicliff be not taught privately nor publickly; and that all ſhall be judged Hereticks 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 obeied, and went out of the City into the Village p. 531Huſs, 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 errour 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 publickly 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 daies 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 Councel 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 Councel An. 1415. May 19. and John Huſs was excommunicated as an Heretick. 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 dores, 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 Bethleem 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, adultry, 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 Clarks as were delated, and known to be prophane. Then the other party took occaſion to complain of all, ſparing none whom they knew to be the enemies of John Huſs. So many Clarks 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 Bethleem; the people received comfort; the King great gain; and the Prieſts fell into the net which they had prepared for others. But John Huſs p. 530duplicate page p. 531duplicate page p. 532was 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 Councel gathered at Conſtance; to which he was ſummoned by the Pope; and got a Safe-conduct from the Emperour, 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 dores of Cathedral Churches, Pariſh Churches, Abbeys and Cloiſters, ſignifying, that he was going to the General Councel, 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 Councel. 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 favour, that if the Biſhop of Nazareth, Inquiſitor of Hereſie 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 offence in him; and only adviſed him, to purge himſelf of the Excommunication. This was put in form of an Act, and ſent unto the Emperour with John Huſs. It hapned 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 inſuing Councel. 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 errour, or obſtinacy unto him, they would prepare themſelves to the Councel, where he was willing to ſatisfie every one. In all his journey he was friendly received, even by Curats 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 Curats came unto him, and conferred with him: He ſaid, He was deſirous to ſhew his mind openly, and to keep nothing ſecret. So after dinner, he talked with them, untill night, before ſome Senatours and many Citizens; they all held him in ſingular reverence; except one Doctour 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 ſhewed unto the Pope, that they had brought John Huſs, and intreated that he might remain without moleſtation, according to his Safe-conduct. p. 533The 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 ſhew his doctrine not in private, but publickly before the Councel; 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 proſeſſion 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 minde is to die, rather then to be found culpable of one error; for this cauſe am I come willingly unto this Councel, to ſhew my ſelf 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 ſhew of rudeneſs and ſimplicity, to intrap 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 Iohn went ſpeedily unto the Pope, putting him in minde of his promiſe concerning Iohn Huſs, and intreating him that he would not ſo lightly falſifie 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. Iohn 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 publickly. 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 Phyſitian 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 Heretick might be condemned; to this effect they preſented unto the Pope ſome Articles; namely, 1. Of the Communion under both kindes. 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 hereſie ſhould anſwer by a Proctor. When he had recovered ſome health, at the command of the Commiſſioners, p. 534certain 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 Pennance; and of the Lord's Supper. When Pope John fled, his Servants delivered the keys of the priſon unto the Emperor; and the Councel 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 indeavors 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 Councel May 14. ſhewing 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 intreated, 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 Nazaret, 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 Councel, Iohn Huſs ſhall be brought before the Councel Iune 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, ſhewing the uncourteous dealing of the four Deputies; and intreating, 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 hereſie. 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 Heidleberg, and Frederick Burgrave of Nurenberg, to ſhew them who ruled the Councel, 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 Iohn Huſs, that his adverſaries and their accuſations might be tried by them. The Books were delivered to the Cardinals; and Iohn Huſs was brought forth, and acknowledged the Books to be his, ſaying, If there p. 535were 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 antient Fathers; ſome ſaid, It was to no purpoſe; ſome mocked him; and ſome were ſo outragious, that he reſolved to be ſilent; and then they all ſaid, Now he is dumb; now by his ſilence he confeſſeth. Iune 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 judgement 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 our ſelves upon evident Witneſſes. Then it was objected, He defended the errors of Wickliff. He anſwered, He never defended any error of Wickliff. 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 Colledge 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 eaſie 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 Heretick, or ſuſpected of Hereſie, we adviſe thee to ſubmit thy ſelf unto the Councel in all things; then we will provide, that they ſhall ſuffer thee to go in peace, with an eaſie pennance; 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 Councel can lay before me any holier doctrine then mine, I will change my minde. 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 ſhewed, 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 hea…eſt how horrible crimes are laid againſt thee; now it is thy part p. 536to think what to do; thou muſt either recant all theſe Articles, and ſo thou mayeſt finde 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 minde; and if I bring not firm and ſufficient reaſons, I will moſt humbly ſubmit my ſelf 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 minde 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. Iuly 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 your ſelf to be guilty of any of thoſe errors, that you would not be aſhamed to change your minde; but I will not adviſe you to do any thing 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 Councel will inſtruct me by the holy Scriptures, to change my minde. Then ſaid a Biſhop, I would never be ſo arrogant, as to prefer my judgement unto the judgement of the whole Councel. John anſwered, Neither do I otherwiſe; but if the meaneſt of the Councel will convince me of error, I will perform, with all my heart, whatſoever the Councel will injoyn 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 veſtiments 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, p. 537There 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 intreated of thine enemies, didſt appeal unto God thy Father, committing thy cauſe unto the moſt juſt Judge; that by thy example, when we are oppreſt with manifeſt wrongs, we ſhould flie unto thee. The definitive ſentence was read, declaring, That by the Councel it was ordained, for his heretical doctrine to degrade him publickly 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 imbrace 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 veſtiments was put on, a Biſhop exhorted him to change his minde 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 Lords 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 perſwade 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 offence, 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 ſtedfaſt hope, that I ſhall drink thereof to day 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 minde, yet they cannot agree in the manner of their cruelty. At laſt they cut off the skin with cizers; p. 538and ſaid, Now the Church hath taken from thee all her ornaments and priviledges; 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 divels, 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 Divel. John, lifting up his eys 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-dore his Books burning; he, ſmiling, exhorted all men, that they ſhould not think that he died for any error or hereſie, 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 eys 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 Heretick. While he prayed, and lifted up his eys to Heaven, his paper hat fell off his head; a Souldier took it up, and ſaid, Put it on again, that he may burn with his Maſters the Divels. When he aroſe from praying, he ſaid with a loud voice, Lord Jeſus aſſiſt me, that with a patient and conſtant minde, by thy moſt gracious help, I may indure 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 behinde his back, and tied him to the ſtake with wet ropes: whereas it hapned, that his face was toward the Eaſt; one cried, That an Heretick 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 incloſed 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 my ſelf guilty of none? as for thoſe things that have been falſely alledged 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 minde. 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 winde, driving the flame into his face, choaked him; afterwards he moved the ſpace that one may ſay the Lord's prayer thrice. The head and neck that were above p. 539the 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 Councel he ſaid publickly, 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 Hereticks, as the Councel 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 Councel. 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 Hereſie, if it be true that was objected againſt him.....When many things were heaped againſt him, to accuſe him of Hereſie, 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 publickly; 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 offence: He ſaid, All thoſe things were falſe, and feigned by his adverſaries: He declared his own ſtudies and p. 540life, full of vertues. 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 imployed 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 Emperour Sigiſmund required Peter de Alliaco, Cardinal of Overtures of Reformation.Cambrey, to put in form ſome Articles concerning the Reformation of the Church, that might be propounded unto the Councel of Conſtance; this was four moneths 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 to day 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 ſheweth what he thinketh needful unto Reformation. 1. That General and Provincial Councels be kept; eſpecially General Councels, 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 Councels, 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 Councels openly; then aroſe many Hereſies: therefore it is no marvel, that in theſe laſt times, when Councels have been contemned, that ſhe is fallen into divers ſchiſms, and other infinite evils, as experience teacheth. General Councels 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 Councel 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 Latines; 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 p. 541excommunicate, 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 medling 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 diſpiſe 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 Note.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 Councel 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 mans 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 ſhews 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 Republick, 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 your ſelves. 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.

p. 54216. Thomas de Corſellis a Frier, had a large Oration in the Councel of A Councel is above the ope.Baſil: Aen. Sylvius hath inſerted it in his Commentaries. There he proves, that the Councel is above the Pope; the Pope may err, and experience shews 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 Councel 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 Councel; 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, inlarging 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 praied for thee: And, Whatſoever thou shalt bind on Earth: And, Feed my Sheep: And, Caſt thy ſelf 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 Concil. lib. 1. makes oft uſe of this Oration.

17. In the ſame Councel 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 Councel: Councels have erred, and have been corrected, and contented to be directed by a Presbyter; as the moſt famous Councel of Nice, was by Athanaſius, when he was a Presbyter: Councels conſiſt not only of Biſhops, but of Presbyters alſo; for in the Councel of Chalcedon are ſaid to have been 600. Prieſts, which is a name common to Biſhops and Presbyters: and in other Councels 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 Hierom, 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 aw 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 Councel, that a Councel 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; p. 543that is, by a general Councel. 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 diſpiſing Laws, robbing his Subjects, deflouring Virgins, and doing all things at his pleaſure; will not the Peers of the Land conveen, 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 Councel; and ſo it is manifeſt, that the Pope is ſubject unto the Councel, ſaith Sylvius.

19. A Greek Abbot had a Sermon at that Councel; and began thus, Lo, Souldiers 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 alwaies tremble at the naming of a Councel. He wrote another Book, De errorib. Chriſtianorum modernis; where he noteth not onelyonly 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 indeavor 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 inlighten the truth; they fight againſt the Canonical truth, and againſt themſelves; they ſmell of the Pelagian Hereſie. The Scriptures ſhould be followed; and all other writings ſhould be examined by them, even the Decrees of Popes and Councels: 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 Councel 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 Schiſmaticks and Hereticks: p. 544Every 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 antiently among the Nations: Or if they have place according to the holineſs of him which firſt ſate 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 Councel 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 controverſie, a univerſal Councel is above the Biſhop of Rome; whoſe power is ſometimes ſaid to have been from Chriſt; yet in more places we finde that his primacy is from man, and dependeth on the Canons: wherefore, as he may be judged and depoſed by a Councel, ſo he cannot abrogate nor change, nor deſtroy the Canons of Councels. 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 ſubjoyned to the Declamation of Laur. Valla in Faſcic. rer. expetend. There alſo Cuſanus ſaith, Neither is it true, that the Pope gave it unto Charls, 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 Councels; as other Princes have taken care of Provincial Synods. When he was Legate in Germany, he hindred 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 Mentz; 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 Mentz, 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 dayly 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 p. 545his late advancement, and lamenteth that ſo many evils hapned 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 A Letter from Greece unto the Bohemians.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 couragiouſly 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, Conſtantinus 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 Councel; 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 immoveable 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 perillous 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 Catholick 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 inlarge 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 your ſelves, 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 p. 546ſhall 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 for ever and ever: Amen. Given at Conſtantinople, Ianuary 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 Emperour; and he reſtored the ruined eſtate of the Kingdom. Vratiſlavia and Sileſia refuſed to obey him, becauſe he was an Heretick, as Cochlaeus ſpeaks Hiſt. Huſſ. lib. 12. But Pius the II. then intending Wars againſt the Turk, did by all means perſwade them to yeeld obedience; and the King did require the Pope, to keep the Compacts of Baſil in favours 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 buſie againſt the Turks, and had recovered ſeveral Towns, and had entred 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 ſtiled 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 chuſe Ladiſlaus the ſon of Caſimire, King of Poland: And the two ſons of Pogiobratz prevailed in Wars againſt Matthias, and the Emperour made them both Dukes. This was ſo offenſive unto Matthias, that he proclaimed Wars againſt the Emperour; 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 Councel 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 adminiſtring 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 Doctours of Sorbone would not ſuffer him amongſt them. But he went to Diether, Biſhop of Mentz, 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 Mentz, in February An. 1479. After they had viewed his books, they found theſe Articles, which they called errours: 1. All men are ſaved freely, by the meer grace of Chriſt, through faith. 2. We ſhould beleeve 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 p. 547there, ſhall never be written in it; and whoſoever is written in it, ſhall never be blotted out. 4. Our Doctours do expound the Scriptures wickedly and falſly. 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. Mens traditions, as Faſts, Feaſts, Pardons, ſet Praiers, 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 beleeved 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 beleeved 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 ſhewed, 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 Heretick: but he would overcom 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 Iohannis 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 antient 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 colour 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 minde 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 indure the inſolency of Pius Two Appeals from the Pope.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 Councel; 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 p. 548Epiſtle, where he calleth this form of appellation, a new hereſie, and a divelliſh inſpiration, becauſe they, with ſcoffs of appellation, do appeal unto a thing which is not: He ſheweth, that he had excommunicated Hemburg for Treaſon and Hereſie; and he commanded to baniſh him, and to eſcheat all his movables and immovables, and to proceed againſt him as an Heretick. Hemburg appealed from this Sentence alſo, unto a future Councel; nevertheleſs he was forced to remove from that City, and went to Bohemia, untill Diether Biſhop of Mentz was vexed by the Pope, and ſent for him. In the appellation of Sigiſmund, he ſheweth 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 Succeſſour or unto a general Councel, 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 Councel was above Peter; and as it may be appealed unto the See Apoſtolical, when it vaketh; ſo it may be appealed unto a future Councel.....He dare call me an Heretick, becauſe I ſay, The Councel of Chriſtendom is above a Pope; and I ſay he is an Heretick who maintaineth the contrary. Pius had ſaid, A Councel is no where. He anſwered, The Pope hindreth; 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 Antients; 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 errours; 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 errours: And becauſe Emperours 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 beleeve, 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 ſhewed 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 p. 549into 89. Articles, by John Cardinal Atrebaten. and is extant among the works of P. Pithaeus, ſaith P. Morn. in Myſter. But Lewis was perſwaded, 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 Councel. They obſerved many inconveniences, following upon the annulling of the Sanction, within the ſpace of four years: The Parliament did preſent theſe inconveniences unto Charls 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 Councel Seſſ. 10. in his Bull, which beginneth Primitiva, ſhews, 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 Emperour hath, from God, ſuch ſecular dominion, and bodily correction, over all men, that even Clarks, in reſpect of Secular things, are ſubject unto the Emperour. 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 Emperour, in reſpect of his Papacy from Chriſt, but by Commiſſion granted by the Emperours; 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 Emperour; the Pope hath the uſe thereof in place of the Emperours, and the Emperours confirm this, by Oath, at their Coronation; but their Oath being perſonal, tieth not their Succeſſours; 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 burthens on mens 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 Beleevers, 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 daies 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 errours. Buxtorf. ad An. 1472.

p. 55035. Andrew Biſhop of Carnia, did complain of the corrupt eſtate of the Church, both in manners and Doctrine; and did ſhew unto the Emperour, and Princes of the Empire, and ſome Univerſities, that Reformation could not be attained without a Councel. 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 Emperour; and perſwaded him to ſend unto Baſil a command, to keep the Biſhop of Carnia untill farther advice; and in the mean time the City was abſolved. Within few moneths 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 Countrey 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 ſheweth 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 judgement, 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 any more; 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 miniſtred abundantly; ſaying, Add unto your faith vertue; and to vertue knowledge.....and if ye do theſe things, an entrance shall be miniſtred 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 ſhew, p. 551that when ſin is forgiven, the judgement 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 vertue 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 unſavoury ſalt, the delated Husband-man, and the unfaithfull Steward, whom Bernard expoundeth to be Mercenaries in place of Shepheards, 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 maner 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 licence 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 Propheſie. 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 your ſelf 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 thy ſelf? 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 Biſhoprick, 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.

p. 55237. 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. Gualter, 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 Batchelor 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 mens 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 adminiſtred in both kindes. 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 perſwaded by his preaching, to give way unto Charls the VIII. King of France. When the league was made in Italy againſt the French, he foretold that Charls ſhould return in ſafety of his perſon, maugre all the power of his adverſaries. Charls, 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 dammage; but if yet he would repent, and puniſh his Subjects according to their demerits, and would tenderly help the oppreſſed, God would ſhew mercy upon him. Ph. Comin. de bello Neapol. lib. 3. He ſaid alſo, Charls ſhall come back p. 553into 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 Charls; 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 Heretick, and worthy to be caſt into the river; but he was ſo reverenced, that none attempted any thing againſt him, even although the Pope and Duke of Millain 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. Charls 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 Councel 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 it ſelf. 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 mens 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 remembred; at that time he Tranſlated the Old Teſtament out of the Hebrew; and left the old Latine 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 Rabbines.

43. We have heard, that from time to time the Empire of the Turks Of the Turks.hath waxed through diſſenſion of Chriſtians, and that it was ſeldom or little hindred 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 Countrey of old Achilles, ſtayed their uſurpation ſome p. 554years. 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 Emperour 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 Emperours, 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 Emperour, 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. Myriades aureor ſtaterum; of which no Turk paieth a penny, for it is not lawfull that a Turk pay Tribute. Mahumet 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 ſheweth 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 paied 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 Nilus; and from thence unto the Strait; and in Aſia Eaſt ward unto Perſia. In Europe, the Princes of Tranſilvania, 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 Affrick his ditions are (for the moſt part) barren, except moſt fertile Aegypt. 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 Aegypt 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 p. 555ſuperſtition; leaving unto Chriſtians old Chappels, 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 Mahumet, 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 courteſie 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, paieth 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 handſom of the Chriſtian children, and circumcize and bring them in their Cloiſters, to be Seminaries of his Janizaries or guard, and of his Souldiers, 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 Arabick. 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 Emperours 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 wofull thraldom; and the Turks ſtand in fear of it, becauſe of ſuch a propheſie 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 uſefull for underſtanding ſome paſſages of the Scriptures, as alſo to move others unto compaſſion and praiers for the Chriſtians, whoſe troubles we know not; and to make us the more thankfull 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 cleering the juſtice of God, in all theſe heavy burthens 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 Antients, 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 Emperours, and the infinite Taxes which they exacted of the people; ſo that many did (even before the loſs of Conſtantinople) chuſe 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.