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424 [424]

Actes and Monuments of the Church.

Now forsomuch as the sayd Hierome wold not leaue of preaching, he was commaūded to appeare before the Pope, to geue accompte of his newe learnyng, (for so then they called the truthe of the gospell.) But by meanes of the manifold perilles, he made his excuse that he could not come. Then was he againe forbydden by the Pope to preache, and his learnyng pronounced and condempned as pericious, false and sedicious.

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This Hieronimus as a man worldly wyse, forseing the great perilles and daungers that might come vnto hym for feare, lefte of preachyng. but when as the people whiche sore hungred and longed for Gods worde, were instant vpon him that he would preache againe, he began againe to preache in the yeare of our Lorde. 1496. in the citie of Florence, and albeit that many councelled him that he shoulde not so so without the Popes cōmaundement, yet did he not regarde it, but went forward frely of his own good wyll. When as the Pope & his shauelinges 

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This is a prejorative term for priest.

hard newes of this, they were greuously incensed and inflamed against hym, and nowe againe cursed him as an obstinate stifnecked heretike. But for all that, Hieronimus proceadid in teaching and instructing the people, saiyng, that men ought not to regarde suche curses, which is against the true doctrine and the common profite, whereby the people should be learned and amended, Christes kingdome enlarged, and the kyngdome of the deuil vtterly ouerthrowen.

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In all his preaching, he desyred to teache no other thyng then the onely pure and symple worde of God, making often protestation that all men should certifie hym if they had harde him teache or preache any thyng contrary ther vnto, for vpon his owne consciēce he knewe not that hee had taught any thinge but the pure worde of God, what his doctrine was al men may easely iudge by his bookes that he hath wrytten.

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After this in the yeare of our Lorde. 1498. he was taken & brought out of Saint Marks cloister, and two other friers with him, named Doninick and Siluestore which fauored his lerning, and caried into prisō, wheras he wrot a goodly meditacion vpon that most comfortable. 31. Psalme, In tedomine speraui non confunder in æternū sed in iusticia tua libera me. Wherin he doth excellently discribe and sett fourth, the continuall strife betwene the flesh and the spirit.

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After this the pops Legates came to florence, and called fourth these three good men, threatning them maruelously, but they continued stil constant. Then came the chiefe coūcellors of þe city with the Popes cōmissioners, which hadd gathered out certaine articles a gainste these men, wherupon they weare condempnedto death, the tenor of which articles hereafter ensew. 

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The first eight of these articles come from Matthias Flacius, Catalogustestium veritatis (Basel, 1562), p. 565. The remaining six are culled from the accountof Savanorola in Philippe de Commynes, De Carlo Octavo…et bello Neapolitano Commentarii [Paris, 1561], pp. 105-7, where they are not, however, presented as articles objected against Savanorola.

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Marginalia1.The first article was as touching our fre iustification through faith in Christ.

Marginalia2.That the communion ought to be ministred vnder both kindes.

Marginalia3.That the indulgences and pardones of the Pope, weare of no effect.

Marginalia4.For preching against the filthy and wicked liuing of the cardinals and spiritualty.

Marginalia5.For denieng the Popes supremacie.

Marginalia6.Also that he had affirmed, that þe keyes were not giuen vnto Peter alone, but vnto the vniuersall church.

Marginalia7.Also that the Pope did neither follow the life nor doctrine of christ, for that he did attribut more to his owne pardons and traditions then to Christs merits and therfore he was Antichrist.

Marginalia8.Also that the Popes excommunications are not to be fered, and that he which doth feare or slee them is excommunicat of God.

Marginalia9.Item that auriculer confession, is not necessary.

Marginalia10.Item that he had moued þe citizens to vprore and sedicion.

Marginalia11.Item that he had necglected and cōtempned the Popes citation.

Marginalia12.Item that he had shamfully spoken a gainst and slaundered the Pope.

Marginalia13.Item that he had taken christ to witnes of his noughtynes and heresie.

Marginalia14.Also that Italy must be clensed throw gods scourge for the manyfold wickednes of þe princes and clergy.

These and such other like, articles, wer laid vnto them and red before them. Then they demaunded of the said Ierome and his companions, whether they would recant and giue ouer ther opinions, wherunto they aunswered, that through godes help they would stedfastly continue in the manyfest truth, and not depart frō the same. Then were they disgraded one after a nother by þe bishop of Vasion, & so deliuered ouer to the seculer rulers of florēce, with straight commaundment, to cary them fourth and handle them, as obstinat & stifnecked heretiks

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Thus, was þe worthy witnes of Christ, first hanged vp openly in the market place, and afterward burnt to ashes, and þe ashes gathered vp, and cast into the riuer of Arum, the. 23. day of May in the yeare of our Lord. 1499.

This man forshewed 

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The statement that Savanorola prophesied the destruction of Florence and Rome and also the renewal of the Church comes from Matthias Flacius, Catalogus testium veritatis (Basel, 1562), p. 565; the claim that he prophesied thatthe Turks would convert to Christianity and that Charles VIII would cross the Alpsand conquer Italy comes from Philippe de Commynes, De Carlo Octavo…et belloNeapolitano Commentarii {Paris, 1561], pp. 106-7.

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many things to come, as the distruction of florēce and Rome, and the Renewing of the church. Which thre things, haue happened in these times within our remēbraunce. Also he forshewed that the Turkes and Mores in the latter dayes should be conuerted vnto Christ. He also declared that one should passe the Alpes into Italy, lyke vnto Cyrus, whiche should subuert and destroye all

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