History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 14 · Chapter 4
CHAP. IV. Of BRITAIN.
1. KIng Edward ſent the marble Chair of the Scots unto London, and Troubles between England and Scotland.left nothing that he thought could excite the mindes of our Nation to any remembrance of former condition; ſo he promiſed unto himſelf a final conqueſt: but a freſh trouble ariſeth upon occaſion of his tyranny. Robert Bruce, the Son of the former competitor, and John Cumine, the Couſin-German of John Baliol, beholding at Court the contempt which the Scots did ſuffer, and conſidering how Edward had abuſed them againſt their native Countrey, they thought upon a revenge; yet they they durſt not communicate their thoughts: At laſt John, perceiving the other penſive, and thinking the ſame might be the cauſe of his ſadneſs, adventured firſt to diſcover his minde; and he blamed himſelf, and the other alſo, that their Countrey-men had fallen into ſuch miſeries by their procurement, and in the mean time were both fruſtrated. There they promiſe taciturnity and mutual fidelity; and they covenant, that John ſhall never pretend any title unto the Crown, but aſſiſt Robert to recover it; and he ſhall have all the Lands belonging unto Robert, and be ſecond unto him in the Kingdom: theſe things were written, ſworn and ſealed. Robert followeth King Edward ſtill, waiting opportunity. Behold! John advertiſeth the King by Letter, that Robert had ſuch a deſign; and for the more faith, he ſent the ſealed contract. Edward ſummoned Robert upon treaſon; he did purpoſely nominate a long day, that he might alſo catch his aſſociates, if there were any, and that Robert may fear the leſs. Robert was not ſuſpicious of the Cumine, and would not flie. A guard was ſet to attend him. Before the day appointed, his Couſin, the Earl of Montgomery, ſent him a pair of gilded ſpurs; whereby he conceived, his Couſin adviſed him to flie. The ſame night he, and two others, came away quietly, in the winter time, and on the ſeventh day lodged in his own houſe at …ochmaban: There he meeteth with his Brother David and Robert Fleemine; as he was telling them the cauſe of his ſuddain return, they fall upon a Poſt carrying Letters from John Cumine unto Edward, deſiring him to haſten the buſineſs with Robert, ſeeing delay may prove dangerous. Robert haſteth to Dunfrife, and finding John Cumine in the Church of the Franciſcans, he challenged him of the premiſes. Cumine denied all, even that theſe were his Letters which were taken from the Poſt. Then Robert ſtruck him with a dagger, and left him as dead. In his coming out James Lindſay meeteth him, and underſtanding by his words that the other was dead, he goeth into the Church, and killed him and his Brother Robert Cumine. The Scots would have crowned Robert, but ſuch was their belief, they thought him uncapable, becauſe he had killed a man in a Church. Therefore the Abbot of Scone poſted to Avenion, and brought a pardon in April, An. 1306. Then Robert was crowned at Scone. The Abbot brought alſo a diſpenſation unto the Scots, from the oath given unto Edward; and withal, he aſſured them of the Pope's favor and aſſiſtance. As alſo the Pope wrote unto King Edward, that he preſume not any more to trouble the Scots, becauſe that Kingdom was before permitted unto the Roman Biſhop; and therefore it belongeth only unto the Pope to give it unto, or take it from whom he pleaſeth. Pol. Virg. Hiſt. l. 17. No monument of Antiquity is extant for the Pope's title to the Crown of Scotland; and whether the Abbot made this proffer of ſubjection, or the Pope did ſo uſurp it, it is uncertain. Nevertheleſs, Odomar Valentine, Deputy of King Edward, and the Cumines (which were potent and numerous) took Arms againſt Robert. He feared the power of his adverſaries, and knowing that many Scots loved him not for his former ſervice againſt them, ſo he was in no ſmall perplexity; but he amaſſed all the forces that he could: He had hard fortune at the firſt, and was ſundry times worſted, ſo that only two of his friends, Malcolm Earl of Levin, and Gilbert Hay, abode with him; his followers were ſearched out, and put to death; his Brethren Nigel and Alexander, with his and their wives, were ſent into England. Buchan. Hiſt. lib. 8. Then the controverſie was hot at Rome, between the Pope and Edward, for the title of the Crown of Scotland. Edward, by his Proctors, alledgeth, that the Kings of Scotland were his vaſſals, and through many ages had done homage to his Anceſtors; and therefore, ſeeing now they had ſo hainouſly treſpaſſed againſt him, he might cenſure them at his pleaſure. This claim is manifeſted before; and Baldred Byſſate did appear in the contrary, as relateth Io. Vſſer. in Britan. Eccleſ. primord. p. 647. The Pope alledged, that according to his univerſal power, when there was no Heir, the Kingdom did fall unto the patrimony of St. Peter, nor did it appertain unto any other in temporalities. This debate was not ended in Edward's days. Io. Fox in Act. & Mon. Robert was then lurking in the Weſt Iſles; but if he had continued there, he feared the Scots would deſpair of him; wherefore he failed to Carrick, and took that Caſtle from the Engliſh, and ſpared none of them: then fearing to be entrapped by the multitude of them in that part, he haſted into the North, and took Innerneſs. The Scots hearing that he had taken two ſuch Forts ſo far diſtant, not his friends only, but his enemies were encouraged, and drew unto him; and he was ſo potent, that he compelled John Cumine, Earl of Buchan, to ſeek peace at Glen-esk; for the Scots in the Cumines Army, durſt commend the valor of King Robert, and others were diſcouraged. Edward had intelligence, and prepared an Army, but died at Lancaſter. Edward the II. (ſurnamed Carnarivan) ſummoned a Parliament to be held at Dunfrife; few came, and it behoved him to go into France. From that time King Robert was diſeaſed in body, yet he prevailed againſt the Cumines and Engliſh; and his Brother Edward prevailed in other parts of the Countrey. Edward the II. was led by a baſe Minion Peer of Gaviſton; whereupon variance aroſe between him and his Nobility, until Gaviſton was baniſhed; but Io, an honorable baniſhment! he was ſent Deputy into Ireland; and within two years was brought back into his former credit: then the Lords ſlew him at Warwick, to the great offence of the King. Tho. Cooper in Epito. But the King was reconciled unto his Nobles; and levied an Army of Engliſh, French, Scotch, Friſons, Gelders, and others, to the number of three hundred thouſand men; Robert could gather but thirty five thouſand: by the providence of God, which gave good ſucceſs unto the wiſdom and ſtratagem of King Robert, the Engliſh were foiled at Bannokburn, An. 1314. forty two Lords, two hundred twenty ſeven Knights and Baronets, and fifty thouſand Soldiers were ſlain, the reſt fled; Scotland was delivered; and the Scots purſued, and waſted England unto York. That year was great dearth in England, and a great murrain; the common people were glad to eat dogs, cats, and the like. Alſo Ireland ſent unto Robert, deſiring him to come and be their King: He ſent his Brother Edward with an Army of Scots; he was received and crowned. After four years the Engliſh went againſt him, and ſlew him; and the reſt of the Scots return home. At that time Pope John ſent one Nuntio into England, and another into Scotland, to treat of peace; and for charges, he craved four pence of each mark, under pain of his curſe: But neither would the Scotch nor Engliſh obey; and Edward refuſed to pay the Peter-pence. An. 1323. Edward levied another Army, and went into Scotland with 100000 men. King Robert remembred the example of Fabius, and thought ſo great an Army could not continue long time, therefore he retired into the high Lands. Edward wandred from place to place, till his Army was like to ſtarve for hunger; many died, and the reſt returning home and taſting meat, ſcarcely eſcaped death. James Douglas followed the Engliſh, and ſlew many of them; and Edward was almoſt taken captive. I. Fox. Then a peace was concluded at Northampton, An. 1327. that the Scots ſhould remain in the ſame eſtate, as in the days of King Alexander the III. the Engliſh ſhould render all ſubſcriptions and tokens of bondage; and have no Land in Scotland, unleſs they ſhall dwell in it; and if they will not dwell there, the Scots ſhould give them for their preſent poſſeſſions 30000 marks of Silver. All this time the Engliſh were not of one accord; for the King followed the counſel of Spencer, Earl of Arundel; the other Nobility cauſed the King to baniſh him; but the next year he was reſtored, to the great diſturbance of the Kingdom: at laſt they conſpire to impriſon the King; and Hugh Spencer ſuffered death. Tho. Cooper.
2. When King Robert came to great age, he ordained in Parliament his Succeſſors, to wit, his Son David, a child of eight years old, which was eſpouſed to Johanna, Daughter of Edward the II. and if he ſhould die without childe, he ordained his Son in law, Robert Stuart, to ſucceed. After he had exhorted the Eſtates to keep amity and unity, he gave them three counſels; 1. To beware that the Iſles Aebudes be never given unto one man. 2. That they never hazzard all their ſtrength in one fight with the Engliſh. 3. That they make not long truce with them. After him Thomas Randolf, Earl of Murray. was choſen Regent of Scotland; he was a good Juſticiary, and by no means would ſpare thieves and robbers: So that when a Gentleman came from the Pope's Court, and thought himſelf ſecure, becauſe he had obtained the Pope's pardon, Thomas cauſed to apprehend him; and ſaid, The pardon of ſin belongeth unto the Pope, but puniſhment of the body is in the King's hand. Buchan. lib. 9.
3. An. 1328. Charls the IV. King of France, died without children; then The title of England unto France.Edward the III. King of England, his Siſters Son, claimeth the Crown of France, as neareſt Heir: The French prefer Philip de Valois, the Uncle's Son; and they exclude Edward, by a Law which they call Salica, excluding women from ſucceſſion. At the firſt, when the Eſtates of France had received Philip, Edward did him homage for his Lands in France; but when he was denied of a juſt demand, wars began between theſe two Nations, which ceaſed not altogether until the year 1495. as Tho. Cooper ſheweth, or rather until the days of Queen Elizabeth; for ſometimes the French prevailed, and ſometimes the Engliſh, even ſo far as to be crowned at Paris, and held Parliaments, and had Deputies governing France: Sometimes were truce of thirteen years, or of ten years, but never an abſolute peace before Queen Elizabeth. In the year 1393. the King of Armenia came into France, and ſhewed how the Turks and Scythians were not only oppreſſing Hungary, but were aiming at the conqueſt of all Chriſtendom, and in the mean time Chriſtians were devouring one another: with ſuch words he perſwaded both the Kings into a truce for four years. Froſſard. Hiſt. lib. 4. But I leave Civil affairs, and return unto the Church.
4. In the year 1306. an Engliſh Eremite preached at Pauls in London, that ſome Sacraments that were then in uſe in the Church, were not of Chriſt's inſtitution: therefore he was committed to priſon. Io. Bale ex Io. Baconthorp in Sent. lib. 4. diſt. 2. q. 1.
5. That John Baconthorp wrote on the Sentences, where he followeth the truth in many things; eſpecially he refuteth ſundry ſubtilties of Io. Scotus, as Baptiſta Mantuanus hath marked.
Iſte tenebroſi damnat veſtigia Scoti,
Et per ſacra novis it documenta viis.
Hunc habeant quibus eſt ſapientia grata; redundat
Iſtius in ſacris fontibus omne ſophos.
He wrote de Domino Chriſti, where he proveth, that the higheſt Biſhop in every Kingdom ſhould be under Princes. Bale Cent. 4. ſect. 82.
6. Richard, Primate of Ireland, (alias Armachanus) was his diſciple, and taught the ſame doctrine; he tranſlated the Bible into Iriſh: In a Sermon at Paul's Croſs in London, An. 1356. he ſaid, In the eſtate of innocence none had been a beggar; therefore according to that eſtate, unleſs the law of neceſſity do preſs men, none deſireth nor ſhould be a beggar, as neither was Chriſt willingly a beggar; the Law alſo forbiddeth it, Deut. 15. There shall not be a beggar among you. He diſcovered the hypocriſie of Friers, in that though they profeſſed poverty, yet they had ſtately houſes, like the Palaces of Princes; and more coſtly Churches then any Cathedral; more richer ornaments then all the Princes; more and better books then all the Doctors; they had Cloiſters and walking places ſo ſtately and large, that men of Arms might fight on horſe-back, and encounter one another with their ſpears in them; and their apparel richer then the greateſt Prelates: Theſe Sermons are extant. The next year he appeared before Innocentius the VI. and ſome of the four Orders of Friers appeared againſt him; and he proved his propoſitions ſtoutly and manifeſtly againſt them, that in many reſpects they had leſt their firſt rules; but (ſaith Walſing. in Edwar. III.) the Engliſh Clergy ſent not unto him according to their promiſes; but the Friers wanted not plenty of money, and ſo lite pendente before the cauſe was decided, the Friers obtained a confirmation of their priviledges. Armachanus died there at Avenion, and was canonized.
7. William Ockam was a diſciple of Jo. Scotus, but he became adverſary of his doctrine; he was the Author of the Sect of Nominales, whereby new occaſions of controverſies aroſe, to withdraw men from the ſtudy of faith: He was a follower of Pope Nicolaus the V. and therefore was excommunicated by Pope John. Then he thought it more ſafe to live under the Emperor's protection; and he ſaid unto the Emperor Lewis, Defend me, Caeſar, from the injury of the Pope by thy ſword, and I will defend thee by the word, by writing, and invincible reaſons: and ſo they did ſo long as they lived. He wrote a Compendium Errorum of Pope John the XXII. and a dialogue between a Clark and a Soldier; wherein he handleth theſe queſtions; 1. Whether Ockam's queſtions.the Pope hath any primacy by right from God? 2. Whether Peter had any primacy, or was ever Biſhop of Rome? 3. Whether the Pope and Church of Rome may err? Concerning the Emperor, he diſcuſſeth, 1. Whether one man may diſcharge the offices both of Prieſt and Emperor? 2. Whether the Emperor hath his power from God only, or from the Pope alſo? 3. Whether the Pope and Church of Rome have any power from Chriſt, to commit any juriſdiction unto Caeſar and to other Princes? 4. Whether Caeſar after his election, hath power to rule the Republick? 5. Whether Kings anointed by a Biſhop, receive any power from him? 6. Whether theſe Kings be any way ſubject unto their anointer? 7. Whether the ſeven Electors give as great authority unto the elected Caeſar, as ſucceſſion giveth unto other Princes? &c. All which he diſputeth on both ſides, and concludeth always againſt the Extravagants. He wrote alſo againſt Pope Clemens, and calleth him an Heretick, the Antichriſt, an hater of Chriſtian poverty, a foe of the Commonwealth, an enemy of the moſt Chriſtian Nation, &c. Morn. in Myſter. pag. 451, & 465. In Dialog. par. 2. tract. 1. lib. 3. cap. 16. he ſaith, The books of Judith, Tobias, and the Maccabees, Eccleſiaſticus, and the book of Wiſdom, are not for confirmation of any matter of faith; the Church readeth theſe two, Eccleſiaſticus and Wiſdom, for edification of the people in manners, but not for confirmation of points of faith. Ibid. par. 1. lib. 5. cap. 25. he ſaith, A general Councel is a part of the univerſal Church, but is not the Church univerſal; therefore it is vain to ſay, that a general Councel cannot er againſt the faith. And cap. 28. If a general Councel ſhaller, yet ſome Catholicks ſhall remain, which either privately or publickly (as ſhall be expedient) ſhall be bold to defend the Orthodox faith.....for God is able of ſtones, that is, of the unlearned Laicks, deſpiſed poor ones, and diſtreſſed Catholicks, to raiſe up children of Abraham. And lib. 6. cap. 84. Councels are not called general, becauſe they are called by the Pope.....if Princes and Lay-men will, they may be preſent in the general Councel, and deal of matters treated therein. In Prolog. compend. error. he ſaith, Alas! the time of which the bleſſed Apoſtle propheſied, when men will not ſuffer wholeſome doctrine.....this propheſie is altogether fulfilled in our days; for behold, many pervert the holy Scriptures, deny the ſayings of the holy Fathers, reject the Canon of the Church, moleſt, perſecute, and bring into bondage, and without mercy torment and afflict, even unto death, them that defend the truth; ſo that we may rightly ſay of our times, which Daniel long ſince pronounced, Iniquity hath gone from Babylon, from the Elders and Iudges, which ſeemed to govern and rule the people; for many that ſhould be pillars in the Church of God, and defend the truth of God even unto blood, caſt themſelves headlong into the pit of Hereſies. In the ſame Prologue, he ſubmitteth his writings unto the cenſure and correction of the Church, but he addeth, of the Catholick Church, and not of the malignant Church.
8. Brigida, or Brigitta, was deſcended of the blood royal of Scotland, Ph. Morn. in Myſter. pa. 480. another then ſhe which was in the days of S. Patrick, about the year 520. ſhe was married unto the King of Sweden; a moſt devout woman, (ſaith Platin.) and canonized as a Saint and Propheteſs. Being perſwaded by the Friers with the ſame of Rome, ſhe went thither, in the days of Pope Urban the V. hoping to finde great comfort there; but in her revelations ſhe calleth the Pope, a murtherer of ſouls, a deſtroyer of Chriſt's flock, more abominable then the Jews, more odious then Judas, more unjuſt then Pilate, worſe then Lucifer: She ſaith, His ſeat is to be drowned like an heavy ſtone, and his aſſeſſors were to burn in fire and brimſtone unquenchable: She rebuked the Biſhops and Prieſts, that through their default the doctrine of Chriſt was not preached, yea, it was aboliſhed; and they had changed all the commandments of God into two words, Give money. In the end ſhe ſaith, ſhe heard the Virgin ſaying to her Son, Rome is a fertile Land; and Chriſt anſwered, It is ſo, but of tares; ſhe ſaith alſo, that her coming to Rome was to caſt away, rather then confirm the opinion that ſhe had conceived of it. Theſe revelations have been often printed.
9. Thomas Bradwardin was a Fellow in Merton Colledge of Oxford, and afterwards Chancellor of London, and commonly called, The profound Doctor; about the year 1330. he had many diſputes with the School-men againſt the errors of Pelagius; and reduced all his Leſſons into three Books, which he entituled, De cauſa Dei: He beginneth thus; I have been ſolicited earneſtly by the petitions of great and many men, that what I had ſpoken only by voice in diſputes, concerning the cauſe of God againſt Pelagius, and concerning the power of cauſes, I would tie it unto durable writ; but here are two things, as the lovers of God do provoke and encourage me into the cauſe of God; ſo the friends of Pelagius, being far more in number, do hinder and terrifie me; for (which I ſpeak not without inward ſorrow of heart) as of old, eight hundred and fifty Prophets of Baal, were againſt the one Prophet of God, and innumerable people did cleave unto them, ſo it is now in this cauſe; How many, O Lord, fight now, with Pelagius, for free will againſt thy free grace, and againſt Paul the ſpiritual Soldier of grace? how many do to day deſpiſe free grace, and proudly think that free will is ſufficient to ſalvation? or if they do uſe the word of grace, they do but perfunctoriouſly feign it to be neceſſary, but they boaſt that they deſerve by the power of free-will to be what they are; ſalvation ſeemeth unto them to be not a free gift, but a bought good; becauſe, O God Almighty, theſe wilde men, preſuming of the power of their free will, refuſe the aid of thy working in their workings; and ſay with thoſe, Depart thou from us. Moreover, Lord, how many advance the liberty of their own will, and will not ſerve thee? or if they confeſs with their lips, that thou workeſt with them, yet with theſe thy proud and hateful ſubjects, they will not have thee to reign over them; yea, and prouder then Lucifer, they are not content to be equal with thee, King of Kings, but moſt impudently they would reign above thee; for they fear not to ſay, that their own will goeth firſt in action, as the Lady, and thou followeſt as the Servant......O Lord my God, I cannot think it without ſighs, how many and great Judges endeavor carefully to abſolve and reconcile the Pelagian errors that were condemned in ancient times, and baniſhed out of the bounds of all the Church? how many preſumptuous advocates plead for them? how many damnable proctors they procure on their ſide? how many, not having two arguments of any art, do turn to killing arguments, and at leaſt to advance the cauſe of Pelagius, attempt to caſt down thy cauſe with their cries, horrors, reproaches, vice, laughter and geſture? how many and how innumerable people favor them? for almoſt all the world goeth after Pelagius; ariſe, Lord, judge thine own cauſe. Then he ſheweth how he was comforted in a viſion or dream, that by the grace of God he ſhould prevail againſt Pelagius: And a little after he addeth, With how many martyrdoms, with The beginning and progreſs of Pelagianiſin.how many wounds did the holy Fathers cut down the wood of the Pelagian hereſies? and how many venomous branches do ſtill ſpring and wax out of theſe old roots? As it was, ſo it is yet; for firſt, when their Arch-Heretick Lucifer would not be under and with God, Michael threw him down; then aroſe Cain, thinking that a ſinner is not juſtified of God freely, by grace given freely, but by his antecedent merit; when he, in the juſt judgement of God, was caſt down, aroſe Nimrod, who (as Joſeph witneſſeth) adviſed men, that they ſhould not aſcribe unto God what came happily unto them; but that it was given unto them for their own vertue; and that they truſt in their own vertue, and not in God; the multitude was ready to obey their commands, and thought it grievous ſlaviſhneſs to be ſubject unto God; and ſo he called men from the fear of God, and made them proud, to the contempt and injury of God: nevertheleſs, he brought that ſacrilegious preſumption into tyranny: When the Patriarch Abraham refuſed it, theſe aroſe, ſpeaking vain and great things, boaſting that their lips and words were their own, and diſdaining that God ſhould rule over men: Their children, the Sadduces, (Joſeph is witneſs) did affirm, that both good and evil are propounded to the election of men; and each one chuſeth this or that, according to his own will, without God. When theſe were rebuked by the Prophet, aroſe ſome Hebrews, Greeks, and Roman Chriſtians, ſaying, that according to their merits, they had received the grace of faith; theſe were refuted by the Apoſtle. Then aroſe Pelagius, which proudly took arms againſt the grace of God, and his help; and when he was condemned by the Catholick Fathers, Julian and Celeſtius renewed the ſame hereſie; and when it was quenched again by the Orthodox Fathers, it was ſtirred up again by Caſſianus, and was laſhed by Proſper. About that time the ſame hereſie waxed in Britain, for which (as venerable Beda in his Eccleſiaſtical Hiſtory, and Henry Honington in Hiſtor. Anglor. reporteth) Germanus of Antiſiodore, and Lupus of Treda, Biſhops, although the Divels raiſed a moſt terrible ſtorm againſt them by Sea, yet they came over, and confuted it ſtoutly. But behold, when the hereſie was a little cut down, peſtiferous twigs did ſpring up again, as the ſame Hiſtorians have written; which the ſame Germanus, and Severus Biſhop of Tours, coming into Britain, did cut down again. Moreover, before and after theſe times, the Scotiani, by ſending wholeſome Epiſtles into the bounds of the Roman See, did purge out the reliques of this plague; as witneſſeth the ſame Beda, and holy Proſper maketh mention of them. And although this vile fig-tree hath been ſo oft cut down, ſo oft rooted up, burnt and turned into aſhes, and even trod under foot, yet it ceaſed not to wax ſo broad, ſo thick, and by the vitious juyce of it, how much more ſubtilly, ſo much more dangerouſly doth it ſpread; therefore I, being zealous for the cauſe of God, do put willingly my hand unto this fire; for I am not ignorant, that theſe peſtiferous Pelagians will with raging mindes, and hideous cries, bark againſt me, and will ſeek to tear this paper with violent teeth; as thoſe are wont to carp at other mens writings, which have nothing of their own hand: But, as Joſephus telleth, did not the Chaldeans and Meſopotamians, for this cauſe, riſe againſt Abraham? did not the ancient Prophets ſuffer many things from the falſe prophets for the cauſe of God? did not ſome ignorants accuſe Paul of madneſs, and wreſt all his excellent Epiſtles? did not Julian, the diſciple of Pelagius, with ſo many accuſations, brawl againſt Auguſtine, the moſt glorious follower of the Apoſtles, and the moſt ſtout defender of grace againſt the ungracious Pelagians? and did not Julian boaſt, that he would winnow his books, and diſcover and ſhew the impiety of his writings? did not other maintainers of Pelagius in France, when Auguſtine was defunct, preſume to diſprove his writings? did not many writers oppoſe the moſt wholeſome doctrine even of Chriſt and the Fathers? and what am I? I know I am not better then our ſo great Fathers, nor greater then my Lord.....why then ſhould I refuſe to ſuffer with them? &c. Hence it appeareth, that errors have been always abroad in the world, and ſome have oppoſed them; and they who love God, ſhould and will oppoſe the errors, as they are able. Afterwards he was Confeſſor to King Edward the III. and then Arch-Biſhop of Canterbury.
10. About that time a book was written in Engliſh, called, The Complaint and Prayer of a Plough-man; the Author of it is ſaid to have been Robert Langland, a Prieſt about the year 1360. Io. Bale Cent. 6. 37. After a general complaint of the iniquity of the time, the Author writeth zealouſly againſt auricular confeſſion, as contrary to Scripture, and utility of the Republick, and as a device of man; againſt the ſimony of ſelling pardons; againſt the Pope, as the adverſary of Chriſt; ſince Chriſt commandeth, to bleſs them who curſe us, and to love our enemies; but the Pope fighteth, and curſeth for ſmall offences: Chriſt forbade a Prieſt to be a Lord over his Brethren, as the men of theſe new religions do; yea, whoſoever will live as Chriſt hath taught, he is accounted a fool; and if he ſpeak of Chriſt's doctrine, he is called an Heretick, and is curſed. He complaineth there of the unmarried Prieſts, committing wickedneſs, and by bad example provoking others; of images in Churches as idolatry; of falſe Paſtors, which feed upon their flocks, and feed them not, nor ſuffer others to feed them; which puniſh a poor man for his ſin, and ſuffer a rich man to continue in iniquity for a little money; which puniſh the violation of mans Law, more then the contempt of God's Law; which are more worthy to be condemned then Pilate, ſeeing he would once not have Chriſt condemned; but they condemn him now (ſaid he) in his Doctrine and Servants, whom theſe Prieſts accurſe and burn; they have forſaken both the old and new Teſtaments, and taken them to another Law, the Canon Law; and they comment on God's Word according to their own Laws; they are wolves in lamb skins; they ſtand more for their riches which they rob off Chriſt's flock, then they care for the ſheep; they are become ſhop-men to the rich Merchant the Pope, in ſelling his wares, pardons in every Countrey, to make him rich; they promiſe the bleſſings of Heaven, without pain, for money. Again he ſpeaketh of the Pope, that he calleth himſelf the Succeſſor of Peter, whereas Peter did acknowledge Chriſt, and kept the heſts of his Law; but the Pope hath undone Chriſt's Law, for advancing his own Decretals: he calleth himſelf the Vicar of Chriſt; whereas Chriſt ſaid, Whereſoever two or three are gathered together in my name, there am I in the midſt of them: but the Pope hath made himſelf a Pſeudo-chriſt, or Antichriſt, ſince he profeſſeth himſelf to be the Vicar of Chriſt, and indeed hath undone the ordinances of Chriſt, and maketh himſelf to be worſhipped as God on earth, as proud Nebuchadnezzar ſometime did; therefore all men ſhould leave this Nebuchadnezzar, this falſe god, and falſe chriſt, and his laws, which are contrary to Chriſt's teaching. He writeth of Purgatory, that if ſuch a thing were, no Pope could feel ſuch pains, for he might deliver himſelf as well as others; and yet he hath no power to keep himſelf nor others out of bodily pains in this world, which (after their own ſayings) are far leſs; and the Pope may go down to hell as another man; and whereas he taketh upon him to abſolve any man, without inward repentance, he extolleth himſelf above God. This complaint is at length in the Act. & Monim. written by Io. Fox; and theſe are the chief heads of it.
11. In the twenty fifth year of King Edward the III. (which was 1364.) Laws againſt the power of the Pope.Statutes were made, If any procured from Rome a proviſion to any Abbey, Priory, or Benefice in England, which is ſaid to be in deſtruction of the Realm and holy Religion, or if any man ſued out of the Court of Rome any proceſs, or procured any perſonal citation upon cauſes, whoſe cognifance and final diſcuſſion pertaineth to the King's Court, theſe ſhall be out of the King's protection, and their lands, goods, and cattels, ſhall be forfeited unto the King: The narrative of the Act ſheweth the cauſe of it; and the King and Commons of the Realm had oft complained, that his Realms were impoveriſhed by the Pope, giving Benefices to ſtrangers which never dwelt in England; the King and Nobility were robbed of their right of patronage; the cure was not ſerved; and the will of the firſt founders was not followed: The King had oft complained, but in vain; therefore he reſolved to make his Kingdom free from this bondage. Morn. in Myſter. pag. 480. ſheweth, that when Pope Gregory the XI. heard of it, he cried, This enterpriſe is a renting of the Church, a deſtroying of Religion, and uſurpation of his right and priviledge: Wherefore he ſent immediately unto Edward, requiring him to annul theſe Acts. But when the Schiſm aroſe, no Pope did inſiſt in it, until Pope Martin the V. ſent more ſharp Letters unto King Henry the VI. And he anſwered, An Act of Parliament cannot be annulled but by another Parliament; and he would aſſemble a Parliament within a ſhort ſpace for the ſame cauſe; but he did it not, ſaith Pol. Virg. Hiſt. lib. 19. In the thirteeth year of Richard the II. this Act was revived, in theſe words; If any perſon, within or without the Realm, ſhall ſeek from the Court of Rome preferment to any Benefice of Cure, or without Cure, the preferment ſhall be null, and the perſon ſhall be baniſhed, and his goods ſhall appertain unto the King; and the ſame puniſhment ſhall ſtrike againſt them, which receive or entertain any ſuch perſon. As alſo it was ordained, If any perſon ſhall bring or ſend any ſummons, ſentence, or excommunication, or if any ſhall make execution of any ſuch ſummons, ſentence, or excommunication, againſt any perſon whatſoever, ſhall forfeit all his lands and goods for ever, and himſelf ſhall be impriſoned, and incur the pain of death; yea, although ſuch a perſon had obtained the King's licence for petitioning at the Court of Rome, he ſhall ſorfeit a years rent. It is alſo obſerved, that before the year 1367. the high offices in England, Offices of State.as the Lord Chancellor, the Lord Treaſurer, the Lord Privy Seal, &c. were wont to be, for the moſt part, in the hands of the Clergy, (as alſo in Scotland until the Reformation) but about that time the Engliſh Nobility procured, that all theſe offices ſhould be given unto temporal Lords.
12. At that time God raiſed up John Wickliff, a couragious witneſs of Iohn Wicklifftruth; he was Fellow of Merton Colledge, and Maſter of Baliol Colledge in Oxford, and Reader of Divinity there, about the year 1370. He began firſt to oppoſe in queſtions of Logick and Metaphyſick, but ſuch as ſtrawed the way to other things which he intended: When he ſet upon controverſies of Divinity, he proteſted publickly in the Schools, that his aim was to bring the Church from Idolatry to ſome amendment. In his book, entituled, The pathway to perfect knowledge, near the end, he ſheweth what travel he had in tranſlating the Bible into Engliſh; he gathered many old Latine Bibles, for (ſaith he) the late books are very corrupt; and he conferred the tranſlations with the ancient Doctors and common Gloſſes; and eſpecially he was helped by the late tranſlation of Lyra in the old Teſtament: and the fourth time, he employed many cunning men, at the correcting of his fourth tranſlation: Then he wrote that book which I have now named, wherein he giveth the ſum of every book of the old Teſtament, with ſome general and uſeful obſervations. He reckoneth the books according to the Hebrew; and ſheweth alſo ſome uſe of the Apocrypha, for examples of piety, patience, conſtancy, &c. and denieth that they are for proof of faith. In chap. 2. he ſaith, The truth of the Goſpel ſufficeth to ſalvation, without keeping the ceremonies made of God in the old Law; and much more without keeping the ceremonies of ſinful and unknowing men, that have been made in time of Antichriſt, and unbinding of Satan, as it is Apocal. 20. and he calleth it hereſie to ſay otherwiſe. In chap. 1. he ſaith, Chriſtian men and women, old and yong, ſhould ſtudy faſt in the new Teſtament; for it is of full authority, and open to the underſtanding of ſimple men, as to the points that be moſt needful to ſalvation; and the ſame ſentence, in the darkeſt places of holy writ, is both open and dark, which ſentence is in the open places; and each place of holy writ, both open and dark, teacheth humility and charity; and therefore he that keepeth humility and charity, hath the true underſtanding and perfection of all holy writ; as Auguſtine proveth in his Sermon of praiſing charity; therefore no ſimple man of wit, ſhould be feared unmeaſurably to ſtudy the text of holy writ; for they are the words of everlaſting life, as Peter ſaid to Chriſt, Iohn 6. and the holy Ghoſt ſtirred holy men to ſpeak and write the words of holy writ, for the comfort and ſalvation of meek Chriſtian men; as Peter in his Epiſtles, and Paul Rom. 15. witneſs: And no Clark ſhould be proud of the very underſtanding of holy writ; for that very underſtanding, without charity, which keepeth God's heſts, maketh a man deeper damned, as Chriſt Jeſus, and James witneſs; and the pride and covetouſneſs of Clarks, is the cauſe of their blindeneſs and hereſie. In chap. 10. Though Kings and Lords knew no more of holy writ, then three ſtories of 2 Chron. that is, of Jehoſhaphat, Hezekiah, and Joſiah, they might learn ſufficiently to live well, and govern their people well by God's Law, and eſchew all pride and idolatry, and other ſins: But alas! alas! alas! whereas King Jehoſhaphat ſent his Princes, Deacons and Prieſts, to each City of his Realm, with the Book of God's Law, to teach openly God's Law unto the people.....ſome Chriſtian Lords ſend general Letters unto all their Miniſters and Liege-men, that the pardons of the Biſhop of Rome, which are open lies, (for they grant many hundred years of pardons after doomſday) be preached generally in their Realms and Lordſhips; and if any wiſe man gain-ſay the open errors of Antichriſt, and teach men to give their alms to poor needy men, to eſcape the pains of Hell, and to gain the bliſs of Heaven, he ſhall be impriſoned as a man of unchriſtian belief, and traitor to God and Chriſtian Kings and Lords. And whereas King Hezekiah was buſie to cleanſe God's houſe, and put away all uncleanneſs from the Sanctuary.....ſome Chriſtians Lords in name (and Heathens in conditions) defile the Sanctuary of God, and bring in ſimoniacal Clarks, full of covetouſneſs and hereſie, and hypocriſie and malice, to ſtop God's Law, that it be not known and kept, or freely preached; and ſome Chriſtian Lords keep many Prelats and Curats in their Courts, and in ſecular offices, openly againſt God's Law and mans, and withhold them from their ghoſtly office, and helping of Chriſtian ſouls......let theſe unwiſe Lords know, that Eli the Prophet (one only) had the truth of God, and King Ahab, with 850 Prieſts and Prophets of Baal, had the falſe part; and after Micheas, one alone Prophet of God, had the truth againſt 400 Prophets of Baal, that counſelled Achab to war, to his own ſhame and death: ſo now, a few poor men, and Idiots in compariſon of School-Clarks, may have the truth of holy Scripture, againſt many thouſand Prelates and religious, that be given to worldly pride, covetouſneſs, ſimony, hypocriſie, and other fleſhly ſins; and the rather, ſeeing poor men deſire only the truth and freedom of the holy Goſpel and Scripture, and accept mans law and ordinances only, in as much as they be grounded on holy Scripture, or good reaſon and common profit of Chriſtian people......But it is to be feared, full ſorely, that Kings and Lords now have been in the former ſins of Manaſſes; God grant that they repent verily, and make amends to God and man, as he did in the end. And near the end of that Chapter, he ſaith, Now in England it is a common protection againſt perſecution of Prelates, and ſome Lords, if a man be accuſtomed to ſwear needleſs, falſe, and unadviſed oaths, by the bones, nails, and ſides, and other members of Chriſt, and be proud and letcherous, and ſpeak not of God's Law, and reprove not ſin about him; and to abſtain from needleſs oaths, and not lawful, and to reprove ſin by way of charity, is cauſe enough why Prelates and ſome Lords ſlander men, and call them Lollards, Hereticks, raiſers of debate and treaſon againſt the King......How much blood have Lords ſhed in wars, for pride and covetouſneſs, by counſel of falſe Prelates, Confeſſors and Preachers, it paſſeth mans wit to tell fully in this life: but of ſhedding blood, and ſlaying poor men, by withdrawing alms, and giving it to dead ſtocks or ſtones, or to rich Clarks and feigned religious, were to ſpeak now, if a man had the ſpirit of ghoſtly ſtrength: now men kneel and pray, and offer faſts to dead Images, that have neither hunger nor cold, and deſpiſe, beat and ſlay Chriſtian men; what honoring of God is this? &c. The Biſhops and Friers could not endure ſuch doctrine; but ſo long as Edward the III. lived he was ſafe, for that King loved him; and as ſome write, the above named Acts were by his information máde againſt the Pope and Prelates: when the King became old and unable, his ſecond Son, John Duke of Lancaſter, was Regent, (for the King's eldeſt Son was dead, and his Son Richard was yong) he approved the doctrine of Chriſt which Wickliff did teach; ſo did Henry Percey Lord Marſhal, William Rigge Chancellor of the Univerſity, and many more of account. Simon Langham Arch-Biſhop of Canterbury, ſummoned him to appear at Lambeth, An. 1376. The Duke of Lancaſter went with him, and the contention was great; yet nothing was done againſt him at that time. In the beginning of the reign of Richard the II. John the Regent, and the Lord Marſhal, gave up their Offices; then the Biſhops thought to have the more advantage againſt Wickliff: Nevertheleſs, he continued preaching, 1. The holy Euchariſt, after conſecration, is not the body of Chriſt, but figuratively or ſacramentally. 2. The Church of Rome is not the head of all Churches; nor had Peter any more power given him by Chriſt, then any other Apoſtle had. 3. The Pope hath no more power of the keys, then any other within the order of Prieſthood hath. 4. If God be, temporal Princes may lawfully and juſtly take their temporalities from Church-men ſinning habitualiter. 5. The Goſpel is a rule ſufficient by it ſelf, to rule the life of all Chriſtians here, &c. Theſe and ſuch other Articles were brought to Pope Gregory the XI. by him and twenty three Cardinals, they were condemned as heretical: And the Pope ſent his Bulls unto the Univerſity, to Simon the Arch-Biſhop, and unto the Biſhop of London, that they ſhould apprehend the Heretick, as he ſpoke; he wrote alſo unto the King to aſſiſt the Biſhops. A convocation was held at Lambeth; where Wickliff appeared, profeſſing himſelf to be a true Chriſtian; he explained the Articles; and he denied ſome to be his aſſertions, ſaying, they had wreſted his words. At that time, whether the Queen-Mother had diſcharged the Biſhops to do him violence, (as ſome write) or that the Londoners took his part, (as others ſay) or both, he was diſmiſſed; only they charged him, that he ſhould preach no more of that doctrine. The Schiſm of the Antipopes gave ſome reſpite unto Wickliff; and Simon was ſlain in a diſſenſion between the Nobility and the Commons: His Succeſſor, William Courtney, was more fully againſt him, and prevailed ſo with the King to baniſh him: and in the fifth year of the yong King procured an Act, that Hereticks (as it pleaſed them to ſpeak) ſhould be impriſoned until they juſtified their cauſe: This Act mentioneth great numbers of them throughout all the Kingdom, convening to Sermons in Churches, Church-yards, Market-places, and other places, where are great aſſemblings of people. Philip Repington, a Batchelor of Divinity, had been ſummoned for the ſame doctrine; but after this Act he forſook it, and became Biſhop of Lincoln, and a cruel perſecutor of the truth which he had profeſſed. John Aſhton alſo fell away. Nicolas Herford, another Batchelor, made his appeal from the Biſhop unto the King and his Council; but William cauſed him to be apprehended and impriſoned; he eſcaped, and continued preaching as before. John Wickliff, in the time of his baniſhment, wrote unto Pope Urban a confeſſion of his faith; wherein he affirmeth, that ſeeing the Biſhop of Rome calleth himſelf the Vicar of Chriſt, of all men he is moſt bound to follow the Law of Chriſt in the Goſpel; ſince the greatneſs among Chriſt's Diſciples conſiſteth not in worldly honors, but in exact imitation of Chriſt in life and doctrine; and he adviſed the Pope to leave unto the Secular Powers all temporal rule, as Chriſt did; and he prayed, that he and his Cardinals might follow the Lord Jeſus, and faithfully teach his flock. But the Pope of Rome was ſo buſie againſt the Pope of Avenion, that neither of them had leaſure to attend ſuch matters; and Wickliff did return: It happened that he became ſick, and there was little hope of his recovery; the Friers ſent four of their Order, and four elder men unto him; and wiſhed him then, in the hour of his death, to recant his former opinions. He deſired his friends to ſet him up, and then ſaid with a loud voice, I ſhall not die, but live, and declare the moſt wicked facts of Friers: they left him with confuſion; and he did recover, and wrote a Treatiſe againſt the Order of Friers; of which Treatiſe Doctor James maketh mention, in his Book called, Wickliff's conformity to the Church of England. An. 1382. they aſſembled a Convocation againſt him, to condemn his Doctrine and Books; in the very hour of their firſt meeting, all England was ſhaken with an earth-quake, that all who were aſſembled, thought it expedient to ſurceaſe for that time. At laſt he died in peace in Lutterworth (where he had been Parſon) An. 1387. Such a God is the Lord, that whom he will keep nothing can hurt. John Bale hath a catalogue of his Books in five full pages; and Aen. Silvius in Hiſtor. Bohem. teſtifieth, that more of his Books were extant, than of Auguſtine. The late Papiſts do impute many errors unto him, and ſo did the Councel of Conſtance; but others have cleared him of thoſe imputations, eſpecially the above named Antiquary, Doctor James. And that the reader may ſee the falſhood of thoſe criminations, this is one, that he condemned all oaths, therein ſavoring of Anabaptiſm: But by the teſtimony which I have cited out of The path-way, it is clear, that he ſpeaketh of cuſtomary and falſe ſwearing; and in that ſame Chapter he ſaith, that to ſwear by any, is the honor of God alone; and therefore it is Idolatry to ſwear by any Saint or creature: and by this one inſtance it may be judged of others. The Councel of Conſtance ordained, to take up his body and burn it; and ſo the Engliſh Prelates took up his bones forty and one years after his death to burn them; ſuch was their rage againſt the profeſſors of truth. At that time happened a rebellion in Ireland; Richard A prank of the Bishops.the II. went to ſuppreſs it; while he was there, Thomas Arundel Arch-Biſhop of Canterbury, and the other Biſhops, ſtole away the hearts of his ſubjects from him, (becauſe he had hearkened to the doctrine of Wickliff) and perſwaded them to advance Henry Earl of Derby to the Crown; to the end, that both they might be rid of ſuch a Soveraign, and have a King for ever obliged to authoriſe their bloody deſigns againſt God's people: but all their treaſon and cruelty could not ſmother the truth. It is bitterly enough marked, (ſaith Io. Bale Cent. 6. 25. in Appen.) that the Earl of Salisbury deſpiſed confeſſion, Many were called Lollards,and the Popiſh Sacraments at his death. Sir John Montague threw down all Images within his Lands. John Purvey wrote Books in defence of his Maſter's Leſſons; he wrote a Commentary on the Revelations, where he ſaith, Seven years are paſt, ſince the Pope of Rome was generally made known to be the Antichriſt; [to wit, from the year 1382. Behold how God bringeth light out of darkneſs!) I had not written ſuch things againſt Antichriſt and his Prelates, if they had not impriſoned me, leſt I did ſpeak againſt them: There he applieth all the propheſies concerning Antichriſt and the Whore, unto the Pope and his Court. The Arch-Biſhop had impriſoned this Purvey, and by cruel torments cauſed him to recant ſeven godly Articles at Paul's Croſs; but when he was at liberty he ſpoke more boldly; and accuſed the Pope, for denying that the Word of God is ſufficient to ſalvation without the Decrees and Decretals: He ſaid alſo, Spiritual men write Books againſt the Pope, and theſe Books are either hid or burnt; nor is any man ſuffered to preach, but which are devoted unto the Pope; and good men are drawn into priſon: but (ſaid he) more Books, and more vehement, ſhall be written againſt the Pope. For theſe and ſuch other things, Henry Chichelay, Succeſſor to Thomas, impriſoned him again. An. 1393. Walter Bruite was in queſtion before the Biſhop of Hereford, and delivered a book, yet extant (ſaith Geo. Abbot againſt Hill. in anſwer to the firſt reaſon) in the Regiſter of that Diocy, wherein he wrote theſe and many ſuch poſitions; Bread remaineth in the Sacrament after the conſecration; the Pope is the Antichriſt; nothing is to be believed (as neceſſary to ſalvation) but what may be confirmed by Scripture; the City deſcribed in Revel. 7. is Rome; juſtification is freely by Chriſt alone; miracles now are no aſſurance of truth; infants dying before baptiſm, are not therefore condemned; auricular confeſſion is not preſcribed in the Scriptures; the Canon Law is ill grounded; the numeral letters of DVX CLERI, make up the number 66…; worſhip of Images is Idolatry; that men are not raſhly to be reputed Saints; the Pope hath no power beyond other Saints, nor is the head of the Church; Papiſts miſtake the keys of binding and looſing; the Pope deceiveth men in his pardons; abſolution is to be ſought at the hands of God only; Prieſts uſe vain prayers in the Maſs; exorciſms and holy water are unlawful; Prieſts do ſin, who bargain to ſing for the ſouls of men departed; religious men and women are the devourers of widows houſes; ſelling of Orders and Dirges is naught; the Pope is the Beaſt with the two horns, like the Lamb, while he challengeth the double ſword; temporal goods may be taken from the Clergy offending. The ſame Author, loc. cit. ſect. 25. ſaith, Yea, ſo far was the Doctrine of Wickliff ſpread, the Pope Gregory XI. in the year 1378. did direct his Bull to the Univerſity of Oxford, againſt the Doctrine and Articles of that learned man, even Rome it ſelf ringing of his opinions in that Univerſity; neither did his followers die when he died; but long after that Pope Gregory the XII. did direct another Bull to Oxford, in which he uſeth the ſame words which his Predeceſſor had; that is, that Wickliff did follow the doctrine of Marſilius of Padua, and of John of Gandune, of unworthy memory. Which ſpeech is worth the marking, (ſaith Abbot) to ſhew, that this man had his predeceſſors: The Copy of this latter Bull is to be ſeen in a Book, which that worthy lover of Antiquities, Mr. Hare, gave to our Univerſity, ſaith he.
13. In time of the rebellion againſt King Richard, amongſt all the Biſhops, only Thomas Merks, Biſhop of Carlile, was for him: In the Parliament they were not content to depoſe him, but were deviſing more miſchiefs againſt him. Then ſaid Thomas, None here preſent is worthy to paſs his ſentence on ſo worthy a King, whom they have obeyed as their lawful Prince full twenty two years; this is the part of traitors, cut-throats and thieves: none ſo wicked or vile, who though he be charged with a manifeſt crime, ſhould we think to condemn before we hear him; and do ye think it equal to paſs ſentence on a King anointed and crowned, giving no leave to defend himſelf? how unjuſt is this? let us conſider the matter it ſelf: I ſay, ye openly affirm, that Henry Duke of Lancaſter, whom ye are pleaſed to call your King, hath moſt unjuſtly ſpoiled Richard, as well his Soveraign as ours, of his Kingdom. While he was ſpeaking, the Lord Marſhal enjoyned him ſilence; and the other Biſhops ſaid, He diſcovereth more Covent-devotion (he had been a Monk) then Courtdiſcretion, in diſſenting from his Brethren. Yet at that time his integrity was ſo reſpected, that no puniſhment was impoſed upon him; but the next year 1400. when ſome diſcontented Lords aroſe againſt King Henry, this Thomas was taken priſoner, and judicially arraigned for High Treaſon; for which he was condemned, and ſent to St. Albans. But what ſhall the King do with him? he could not with credit keep him nor diſmiſs him; and to take his life was dangerous, when Prelates were thought ſacred. The Pope did help the King, by giving unto Thomas another Biſhoprick in Samos, a Greek Iſland. But before his tranſlation was compleated, he died.