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440 [416]

K. Edw. 3. Diuers learned men against the Pope.

gnaunt Church of Rome, the spirites of diuers other good þe godly teachers, as Matthias Parisiensis, MarginaliaMathias Parisiensis a writer against the Pope. a Bohemian borne 

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This is actually John of Paris, who was French, not Bohemian. Foxe is simply repeating Matthias Flacius, Catalogus testium veritatis (Strausburg, 1562), pp.523-4.

, who about the yeare of the Lord. 1370. wrote a large booke of Antichrist, MarginaliaAntichrist already come. and proueth hym already come, and noteth the Pope to be the same. Which booke one Illiricus a writer in these our dayes hath, and promiseth to put it in print 
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This volume never appeared in print.

. In this booke he doth greatly inueygh agaynst the wickednes and filthynes of the Clergy, and agaynst the neglectyng of their duety in gouernyng the Church. MarginaliaThe doctrine & protestation of Mathias. The Locustes mentioned in the Apocalips, he sayth, be the hypocrites raignyng in the Church. The works of Antichrist he sayth be these, the fables and inuentions of men raygnyng in the Church: the Images & fayned reliques that are worshypped euery where. Item, that men do worshyp euery one his proper Saint and Sauiour beside Christ, so that euery mā and City almost hath his diuers and peculiar Christ. He taught and affirmed moreouer, that godlynes and true worshyp of God, are not bounde to place, persons, or tymes, to be heard more in this place, then in an other, at this tyme more then at an other. &c. He argueth also agaynst the cloysterers which leauyng the onely and true Sauiour, set vp to them selues theyr Franciscans, theyr Dominickes, and suche other: and haue them for theyr Sauiours, gloryeng and triumphyng in them, and faynyng many forged lyes vpon them. He was greatly and much offended with mōkes and friers, for neglectyng or rather buryeng the word of Christ, and in steede of hym, for celebratyng & settyng vp theyr own rules and Canons, affirmyng it to be much hurtfull to true godlynes, for that Priestes, Monkes, and Nunnes do account themselues onely spirituall, and all other to be lay and secular, attributyng onely to themselues the opinion of holynes, and cōtemning other men, with all their politicke administration, & the office as prophane in comparison of their owne. He further writeth that Antichrist hath seduced all Vniuersities & Collegies of learned men, so that they teach no sincere doctrine, neither geue any lyght to the Christians with theyr teachynge. Finally, he forewarneth that it will come to passe, that God yet once agayne will rayse vp godly teachers, who beyng feruent in the spirite and zeale of Helias, shall disclose and refute the errours of the Antichrist, and Antichrist hymselfe, openly to the whole world. This Mathias in the sayd booke of Antichrist alledgeth the sayinges and writynges of the Vniuersity of Paris, also the writynges of Gulielmus de sancto amore, and of Militzius aforenoted.

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MarginaliaIoannes Moūtziger protestant against the pope.
An. 1384.
About the same tyme, or shortly after. an. 1384. we read also of Iohannes of Mountziger, Rector of the Vniuersity of Vlme 

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The account of Mountziger is taken from Matthias Flacius, Catalogus testium veritatis (Strausburg, 1562), p. 523.

, who openly in the scholes in his Oration propoūded that the body of Christ was not God, and therfore not to be worshypped as God with that kynde of worshyp called Latria, 
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Latria is the worship that is reserved for God alone; Dualia, by contrast, is the reverence due to the saints and the Virgin Mary.

as the Sophister termeth it, meanyng thereby the Sacrament not to be adored, which afterward he also defended by writyng: affirmyng also that Christ in his resurrection tooke to hym agayne all hys blood which in hys passion he had shed. Meanyng thereby to inferre, that the blood of Christ which in many places is worshypped, neither can be called the blood of Christ, neither ought to be worshypped. But by and by he was resisted and withstode by the monkes and friers: who by this kynde of Idolatry were greatly enriched, till at length the Senate & Councell of the city was fayne to take vp the matter betwene them.

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MarginaliaNilus the Archbishop of Thessalonica. Nilus was Archbyshop of Thessalonica, & lyued much about this tyme 

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Foxe drew his account of Nilus from Matthias Flacius, Catalogus testium veritatis (Strausburg, 1562), p. 520.

. He wrote a long worke agaynst the Latins 
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I.e., against the Roman Catholics.

, that is, agaynst such as tooke part and held with the Church of Rome. His booke first beyng written in Greke, was after trāslated into Latin, & lately now into English, in this our tyme 
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Foxe is referring to Nilus Cabislas, A briefe treatise, conteyning a playnedeclaration of the popes usurped primacy…, trans. T. Gressop (London, 1560), STC4325. This is a translation of Nilus Cabislas, De primatu papae. Flacius did not mention this translation; this citation is Foxe's insertion into the text.

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. In the first chap. of his boke, he layeth all the blame & faulte of the dissention and schisme betwene the East and the West Church vpon the Pope. He affirmed that the Pope onely would commaunde what hym lysted, were it neuer so contrary to all the old and auncient Canōs. That he would heare and folow no mans aduise: that he would not permit any free Coūcels to be assembled. &c. And that therfore it was not possible, that the controuersies betwene the Greeke Church and Latin Church, should be decided and determined.

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In the second chapter of his booke, he purposedly maketh a very learned disputation. For first he declareth that he no whyt at all by Gods commaundement, but onely by humane law hath any dignity, more then hath other Byshops: which dignity, the Councels, the fathers, & the Emperours haue graunted vnto hym: Neither dyd they graūt the same for any other consideration more, or greater ordinaunce: then for that the same City then had the Impery of all the whole world: and not at all for that that Peter euer was there, or not there.

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Secūdarily he declareth, that the same premacy or prerogatiue is not such and so great as he and his Sicophants do vsurpe vnto themselues. Also he refuteth the chiefest propositions of the Papistes one after an other. He declareth that the Pope hath no dominion more then other Patriarches haue, and that he hymselfe may erre as well as other mortall men: and that he is subiect both to lawes & Councels, as well as other Byshops. That it belonged not to hym, but to the Emperour, to call generall Councels: and that in Ecclesiasticall causes he could establishe and ordayne no more then all other Byshops might. And lastly, that he getteth no more by Peters successiō, then that he is a Byshop, as all other Byshops after the Apostles be. &c.

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MarginaliaIacobus Misnensis and Militzius. I can not among other, folowyng here the occasion of this matter offered, leaue out þe memory of Iacobus Misnensis, who also wrote of the commyng of Antichrist 

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Apparently through inadvertance, the following two paragraphs were repeated after having been printed just a few pages earlier. The material in these paragraphs was taken from Matthias Flacius, Catalogus testium veritatis(Strausburg, 1562), p. 524.

. In the same he maketh mention of a certain learned mā, whose name was Militzius, which Militzius (sayth he) was a famous and worthy preacher in Parga 
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This account of Militizius and of the papal bull denouncing him comes from Matthias Flacius, Catalogus testium veritatis (Strausburg, 1562), pp. 525-6.

. He lyued about the yeare. 1366 
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This is Foxe's mistake. Flacius declared that Militizius lived two hundred years before Hus, which would place him in the early thirteenth century.1366 was the date of Gregory XI's bull denouncing Militizius' heresies.

. long before Husse, and before Wickleffe also. In the same his writyngs he declareth, how the same good mā Militzius was by the holy spirit of God incited, and vehemently moued to search out of the holy Scriptures the maner and commyng of Antichrist: and found that now in hys tyme he was all ready come. And the same Iacobus sayth, that the sayd Militzius was constrayned by the spirite of God to go vp to Rome, and there publikly to preach. And that afterward before þe Inquisitour he affirmed the same. That the same mighty and great Antichrist, the which the Scriptures made mention of, was already comen.

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He affirmed also, that the Church by the negligence of the Pastours, should become desolate: and that iniquitie should abound, that is, by reason of Mammon 

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I.e., money or wealth. See Matthew 6:4 and Luke 16.

, maister of iniquitie. Also, he sayd that ther were in the Church of Christ Idols, which should destroy Ierusalem, and make the temple desolate, but were cloked by hypocrisie. Further, that there be many which deny Christ, for that they keepe silence: neither do they heare Christ, whom all the world should know and confesse his verity before men, which also wittyngly do detayne the verity and iustice of God.

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MarginaliaMilitzius persecuted by the pope. There is also a certayne Bull of Pope Gregory xj. to the Archbishop of Praga: wherin he is commaunded to excommunicate and persecute Militzius and hys auditours. The same Bull declareth, that he was once a Chanon of Praga, but afterward he renounced his Canonshyp, & began to preach: who also for that he so manifestly preached of Antichrist to be already come: was of Iohn Archbyshop of Praga put in prison, declaryng what his errour was. To wit, how he had hys company or congregation to whom he preached, and that amongest the same were certayne cōuerted harlots, which had forsaken theyr euill liye, and dyd lyue godly and well: which harlots he accustomed in his Sermons to preferre before all the blessed virgines that neuer offēded. He taught also openly, that in the Pope, Cardinals, Byshops, Prelates, Priestes, and other religious mē: was no truth, neither that they taught the way of truth, but that onely he, and such as held with hym, taught the true way of saluation. His Postill in some places is yet to be sene. They alledge vnto hym certaine other inconueniēt articles, which notwithstandyng I thinke, the aduersaries to depraue him with all, haue sclaunderously inuented agaynst hym. He had as appeared by the foresayd Bull, very many of euery state and condition, as wel riche as poore, that cleaued vnto hym.

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About the yeare of our Lord. 1371. lyued Henricus de Iota, whom Gerson doth much commend, and also his companion Henricus de Hassia, an excellent learned and famous man 

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Henricus de Hassia is Henrich of Hesse (also known as Heinrich ofLangenstein, a fourtheenth-century German theologian and mathematician. Henricus de Iota is a virtually unrecognizable variant of Pierre d'Ailly, the famous fourteenth-century French theologian and philosopher. (Henricus is simply a mistake. 'Iota' is the Greek letter equivalent to 'I', which is roughly how Pierre's surname is pronoun-ced). Both men were hardly heterodox, but they were outspoken critics of ecclesiast-ical corruption and d'Ailly was a leading concialarist. Foxe took his accounts ofLangenstein and d'Ailly from Matthias Flacius, Catalogus testium veritatis (Strausburg, 1562), p. 530.

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. An Epistle of this Henricus de Hassia which he wrote to the Byshop of Normacia, Iacobus Cartsiencis 
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Jacobus Carthusianus is one of the names by which Jacob ofJüterbogk, a fifteenth century theologian and canonist, was known. The book Foxe is citing is Jacob's De erroribus et moribus Christianorum (Lubeck, 1488). Jacob was rector of the University of Erfurt but he was not a bishop.

inserted in hys booke De erroribus Christianorum. MarginaliaHenricus de Hassia. In the same Epistle, the autor doth greatly accuse the spirituall men of euery order, yea and the most holyest of all other the Pope hym selfe, of many and great vices. He sayd, that the Ecclesiasticall gouernours in the primatiue Church, were compared to the Sunne shyning in the day tyme, and the politicall gouernours, to the Moone, shynyng in the night. But the spirituall men he sayd, that now are, do neither shyne in the day tyme, nor yet in the night tyme, but rather with their darknes do obscure both the day and night, that is: with theyr filthy lyuyng, ignoraunce, and impiety. He citeth also out of the prophesie of Hildegaris these words: Therfore doth the deuill in hymselfe speake of you Priestes: Dainty bankets & feastes, wherin is all voluptuousnes do I finde amongst these men: In somuch that myne eyes, myne eares, my belly, and my vaynes, be euen filled with the froth of them, and

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