the fourth and faithfull Bishoppes to him out of their graues doth he not exalt himselfe by the oppression of the liuely word of God and of Princes and ciuill gouernments and such horrible and monstrous outrages in the world But Otto lamenteth the great outrages of the world in this exaltation of the Church of Rome Rome it selfe was not free from them as the mother of the mischeifes Otto Frising Episc lib. 6. cap. 35. For as Otto saith Roma obsessa capta vastata Papa super Papam c. Rome it selfe saith he was besieged taken ransacked Pope vpon Pope and king vpon king c. And because of the number of the great vnnaturall outrages of those times of Hen. the 4. and Henry the 5. of which he writeth he sayth these our times for of his own experience not onely of report he wryteth the storie of those times as very neere them himselfe for hee wrote the storie of Friderick the first vnder whom he liued and dyed in great honour which are thought to be the last times drawing former sinnes to their ende by the outrage of sinnes threatning the end of the world If this he spake of his time about 4. Outrages of sinnes a signa of the worlde drawing to an ende hundred yeeres agone and more what shall we say of the outrage of greeuous sinnes and practises and vnnatural and monstrous treasons in these latter times in which the Deuil finding his time to be but short as S. Iohn sayth in the Reuelations striueth to winne the mastery of himselfe Reue. 12. and to exceede himselfe in contriuing and practising bloody treasons and outrages against the Church of God and Princes set vp of God to bee nurses thereof But our comforte is 1. Cor. 1. faithfull is the Lord as Paul sayth by whom we are called into the fellowship of his son Iesus Christ And thus he comforteth the Thes faithfull is he which called you who will also doe it 1. Thes 5. And feeling experieÌ„ce of this comfort courage in himself to Tim. he saith 2. Tim. 4. the Lord wil deliuer me froÌ„ euery euil worke wil preserue me to his heauenly kingdom The hairs of our head are told our states euer are in his sight this prouideÌ„ce preueÌ„teth immineÌ„t dauÌ„gers Ther is a monument or memoriall booke written before him as Malachi calleth it Zepherziccharon Mala. 3. for them that feare the Lord and for theÌ„ that thinke on his name God geue vs grace with hearty prayer to sue to him that 〈◊〉 memoriall booke may continually bee before him for the long and prosperous preseruation of Elizabeth our Queene against al immineÌ„t daungers conspiracies and treasons at home and abroad whatsoeuer The 6. The Iudgement of God on Henry the 5. for his rebellion and treasons against his father The sixte of the chiefe pointes of my discorse of this storie is the iudgment of God on Henry the 5. for his treason and rebellion against his father Wherin I will note the iudgement of God on him touching the cause touching the cursing of Popes touching the treason and rebellion of his owne subiects touching his warres touching his treasure touching lacke of fruit and touching his own body First note touching the cause First touching the cause wherefore his father was cursed of the popes It was obiected to him of the Bishoppes that deposed him Albert reporting it out of the Chronicles of Germany for that hee would not yeeld to Popes the ancient right prerogatiue of the Empire from Charles the great 1. Emperor of the West continued by the space of 300. yeeres vnder 63 Bishops of Rome Cuspinian witnessing it Touching the inuesting of Churches which they called Symony or the Symonical heresie and excomminged those that receiued such inuesting of Princes by lay hand as they terme it Henry the 5. Henry the 5. his sonne after he came to the Empire maintayned the same right and auncient prerogatiue of the Empire against Popes and was purposed neuer during life to leaue it Ab. Vrsper in chro in an 1122. as Vrspergensis noteth least he should preiudice the honour of his kingdom While it was his fathers case he took part with Popes against him While his father opposed himselfe against Popes in the defence of the auncient right and prerogatiue of the Empire he by practise of Popes and vpon pretence of religion opposed himself against his father professed obedience to the Sea of Rome Ab. Vrsperg in chro in an 1105. condemned the heresie afore said betrayed his owne father tooke armes vpon him and rebelled in the Empire against him But after by persecution he had worn out his owne father by the practise and backing of Popes and their Clergie and that he was Emperor himselfe and it was now his owne case then was the case cleane altered It was heresie no more it was vnlawfull obedience to the Sea of Rome to yeeld vp the ancient right and priueleges of the Empire Then could he send aunsweare by his souldiers to Pope Paschal that such demaundes were not to be graunted because it was written â—â—ue to Caesar those thinges that are Caesars and to God those that are Gods Then the case remayning on his conscience was cleane chaÌ„ged Then he made not conscience to lay violent hands vpon Pope Paschal by his souldiers in the Church and to carry him prisoner into his campe there to put him in sure gard â—il by solemne instrument he had yeelded vp the claime Alb. Kranz Saxo. lib. 5. cap. 33. as Albert wryteth it But while it was his fathers case it was heresie in him religion in himselfe to rebell against his father Otto Frisin Episc lib. 7. cap. 8. as Bishoppe Otto said Rebellionem sub specie religionis eò quòd pater eius a Romanis Pont. excoÌ„municatus esset molitur Rebellion vnder colour of religion he attemteth because his father was excomminged of the Roman Bishops Religion was the pretence but ambitioÌ„ of soueraigntie appeareth to bee practise as the same Otto saith Otto Frising Epis lib. 7. cap. 9. The 2. note The Roman kingdom for ambitioÌ„ to raigne was diuided not onely ciuilly but parricidially Thus Otto touching the cause wherfore hee rebelled against his owne father The second note is of the iudgment of God touching the cursings of Popes on him also Pope Pasc the 2. which cursed the father tyced Henry the 5. the son to treason and rebellion against him and who to the counsel of mens wher his father required audience sent his Legats to renue and confirme his old curses against him after that Henry the 5. Ab. Vrsper in chro in an 1106. Paschal 2 Gelatius 1. Calixtus 2. was Emperour for the same cause and claime fell a cursing him also 3. Popes in a row Paschal the 2. Gelasius the 2. and Calixtus the 2. did set on him with cursing and banning for the same cause They
be yeelded to of the Emperour because it is written Giue to Caesar the things that are Caesars to God those that are gods And the next daie wheÌ„ the Pope sate in his pompe in the Church his souldiers rushed in againe and tooke the Pope in his Pontificalibus and the Cardinals in their pompous aray and many of the Nobilitie of Rome prisoners and the rest of the inferior Clergie they so rifled that they stripped them out of their clothes And for the ground of subiection the Emperour vsed the saying of our Sauiour against the presumption of the Pope and Cardinals which plead preheminence and exemptions and are puffed vp in pride and pompe aboue the principalities and powers of the earth Origen the auncient father saith that all they that haue monie Orige in Epist ad Rom. lib. 9. cap. 13. possessions or any thing of this worlde must heare Let euerie soule be subiect to the higher powers Thus of the generaltie of the charge The second note to whom subiection obedience is due Ambro. in commenta in Epist ad Rom. cap 13. The second note is to whom this subiection and obedience commaunded here is due To the higher powers principates and maiestrates He calleth theÌ„ Gods ministers to the praise of the good to the punishmeÌ„t of the euil for they carry not the sword for naught As he calleth them Gods ministers so Ambros calleth them Gods deputies his vicegerentes as Daniel saith he saith the kingdome is gods and he giueth it to whom it pleaseth him In the book of wisedome Sap. 6. they are called the officers of gods kingdome Psal 82. The Prophet Dauid calleth theÌ„ Elohim that is Gods in respect they are Gods leiuetenauntes and haue his power committed to them in earth the ministration of iustice in Gods behalfe 1. Pet. 2. Therefore S. Peter willeth vs to submit our selues to them for the Lords sake because of gods ordinaÌ„ce and that they are his ministers and deputies Nicho. de Lyra postilae in 1. Pet 2. And Nich. de Lyra saith in as much as gods image shineth in them in respect of thier souerainty as Ambros noteth the cause Ambro. in commen in Epist ad Rom. cap. 13. Orige in commen in Eist ad Rom. cap. 13. they haue sayth he the image of God that vnder one others be And if godly they carry themselues in their gouernments as Origen saith they shal haue in the day of iudgment praise of God euen for the good administration of these lawes here when it shall be saide to them O good and faithfull seruant thou hast beene faithfull ouer fewe things I will make thee ruler ouer much And if they misuse their estates then as the said Origen saith there the iust iudgement of God shall be on them because the soueraintie which they receiued they haue according to their owne vngodlinesse tempered and not according to the lawes of God Thus Origen And though they be euil yet are they Gods ministers to doe thee good and to trie what mettle of true godlinesse is in thee For as Augustine saieth the verie terror of temporall powers August ad Valentinum Epist 48. euen when they sight against truth is a glorious triall to the iust and strong And as the Glose ordinarie saith God many times suffereth an euill man to tyrannyse that the euill may be confounded and for the better trial of the good Thus the Glose Were they not euill in the time of our Sauiour when they were heathen and when S. Paul made generall proclamamation of subiection to be yeelded to them When Nero plaid the tyrant and persecuted the Christians to death Paul sealed with his blood the Gospell of our sauiour vnder him And yet his tyranny then was turned into the triumph of the Church of God Paul with other faithful Christians by sheeding of their blood for Christ were inuested in the robes of martirdome had crownes of glorie set on their heads To such Princes though persecuters heathen subiection obedience is to be yeelded according to Gods ordinance But in things against God when the persecution is against the faith as Origen sayth we must say with the Apostles that god is rather to be obeyed then men Thus to whom this subiectioÌ„ obedience here coÌ„maunded is due My third note is The 3. note how and in what sorte subiection obedience is due howe and in what sorte we should be subiect and obedient to them Wherefore saith Paul you must be subiect not because of wrath onely but for conscience sake because it is the ordinance of God and in wilful despising thereof conscience is wouÌ„ded non onely wrath punishment prouoked When as Origen sayth one hath that within him Origen in commen in Epist ad Rom. cap. 1â— that of his owne conscience may be accused Augustine thus expoundeth these words of the Apostle not because of wrath onely but for conscience sake vt non simulatè quasi ad oculos hominum faciamus August supâ—â— Epist ad Gal. cap. 3. sed pura delectionis conscientia propter deum That we doe it not saith he with glosing as to the eyes of men but of a pure coÌ„science of loue for Gods sake And in an other place August in Expositionae quaâ— und prepositionuÌ„ Ex Epist ad Rom. propo 74. the same auncient father doth thus opeÌ„ these same words of Paul Not onely saith he for auoiding wrath which thing may be done faynedly but that in thy conscience thou mayest be assured that thou doest it of loue to him to whom thou art subiect at the commaundement of the Lorde who would haue all to bee saued Thus howe Augustine expoundeth these wordes of Paul The Glose called interlinearis following Augustine saieth Glosa inter linearis in cap. 13. Epist ad Rom. Ambro. in commen in Epist ad Rom. cap. 13. that in louing the maiestrate thy mind may be cleane Ambrose referreth the wordes to the iudgement to come where conscience accuseth also besides the punishment in this world And thus howe and in what sorte wee should be subiect to them The 4. note is the outward signe of subiection obedience My fourth and last note is towching the outward signe of this subiection and in what affayres it is shewed For this cause sayeth Paul ye pay also tribute for they are Gods ministers seruing for the same purpose Giue to all men therefore their dutie Tribute to whom tribute belongeth custome to whom custome Ambro. in Epist ad Rom. cap. 13. feare to whom feare honour to whoÌ„ honour Thus farre S. Paule Ambrose saith they paye tribute to shewe their subiection that they are not free but vnder a Soueraigntie and power that is ordeyned of God And Origen voucheth the person of our Sauiour for example Orige in Epist ad Rom. cap. 13. Euen our Lorde Iesus Christ saith he payed tribute when he
auncient father reporting it Tertul. in Apolog cap. 2. Se nihil aliud de sacris eoruÌ„ coÌ„perisse quà m caetus antelucanos ad canendum Christo Deo ad confirmandaÌ„ disciplinaÌ„ homicidiuÌ„ adulteriuÌ„ fraudeÌ„ perfidiaÌ„ ac caetera scelera prohibentes That saith he of their religion and seruice he could boult out no other thing but their asseÌ„blies before day were to sing to Christ and God that for coÌ„federating their discipline they forbade murder adulterie fraude trechery other hainous offences Thus much Plinie of the conuersation and maners of the ancient Christians A worthie glasse to be set before Christians of our time to whet their dull deuotion to God and for reformation of such hainous offences amongst them And if thus the ancient Christians shewed themselues in subiection and fidelity to their Princes though they were Panims so forbade loathed treacherie homicide and shedding of blood that as the same Tertul. saith of them Tertul. in Apolog cap 37 In our profession saith he more lawfull it is to be slain then to flea how would they haue abhorred treachery the shedding of blood of Christian Princes whose principates and powers serue as handmaids to the Gospel of Christ whose blood will crie to God against treacheries only inteÌ„ded against theÌ„ not only before the executioÌ„ of theÌ„ but after as the blood of Abel cried to God from the ground after it was shed They write that Renelphus the yong king of Mercia was by treason of Quendred his Sister slaine and after the murther cast into a thicke wood Fabian in his Cronicle of Englande 〈◊〉 6. part â—â—p 158. that by a piller of diuine light shining froÌ„ the corps as Fabian in the English Chronicle telleth it the corps was first discouered after entred Quendred by gods vengeance apparentlie striken For the truth of the circuÌ„stance of the storie I leaue to the author But surely by diuine light froÌ„ heauen treasons against princes plats of murders Treasons and murders woÌ„derfully are discouered by lights from heauen and marueilous meane on earth euen before the atteÌ„pt practise of them wonderfully are discouered as of late marueilously wee haue seen By what means soeuer they are descried gods prouidence appointeth the meanes on earth And by diuine light froÌ„ heauen the inferior meanes are directed on earth as wonderfully we haue seen O let vs magnifie alwaies the mercies of the glorious God for it ThaÌ„kfully we recognise his wonderful work Only the fear is the worldly securitie do not swallow it vp by forgetfulnes it fade away For securitie coÌ„meth stealing on Against securitie and forgetfulnes vnthaÌ„kfulnes is redie continually to assaile vs forgetfulnes to ouerflow vs vnlesse wee hold fast lock vp in thaÌ„kfull memory the blessed and wonderfull worke of God Therefore that it perish not in the gulf of vnthaÌ„kfulnes let vs renue keepe it fresh in remeÌ„brance what our portion had been if Gods prouidence had not preuented prouided for vs. All England should haue rued faithful seruaÌ„ts to god true harted subiects to her M. might with Hieremy haue written new lameÌ„tations Hier. lament the roule of the booke deliuered to Ezech. the prophet Ezech. 2. writteÌ„ with lamentatioÌ„s within wtout had been fit for our doleful state Hiere 9. We might haue said with Hier. Who will giue vs eyes as fountaines of waters to bewaile the wrackes of Gods Church and of our Countrie Herem 9. if that dolefull day had commen on vs. But God hath wiped the teares feom our eyes Reue. 7. as he doth wipe the trares from the eyes of the Saints as S. Iohn saith and he hath put of our sackcloth Psal 30. and girded as with ioye as the Prophet Dauid sayth and hath turned the dolefull day to ioy and the booke of lamentations into the booke of praysing of God and hath opened the good affections of faithfull subiectes to her Maiestie to the great comfort and reioysing both of her Maiestie and of all that beare true harts to her Thus how the auncient Christians framed their affections and obedience to their Princes though they were panims and how they abhorred trecheries homicides and shedding of blood and such other haynous offences And howe Gods prouidence maruelously worketh in the discouerie of such offences The 4. principall point and cheefe matter The fourth is what an acceptable thing to God it is when the people ioyne their harts to Godly Princes in true faith to God and hartie fidelitie to their Princes Let vs lay downe examples herof out of the holy Scriptures How acceptable a thinge was it to God when vnder Iehosaphat the godly king his people assembled together Iehosaphat his people ioyned their hearts heartie praiers with their Prince to God at what time the ruÌ„bling rumor was vp of great multitudes of enemies of the childreÌ„ of Moab Ammon 2. Chro. 20. of mount Seir comming on them And presentlye they receaued comfort of God Iehaziel The spirite of God came vpon Iehaziel a Leuite who deliuered sweet comfort to them from God their enimies swordes were turned on themselues Likewise when vnder the godly king Asa Asa and his people the people commons with such heartie affection fidelity were ioyned to God their prince that they made a couenant as the scripture saith to seek the Lord God of their fathers with all their heart 2. Chro. 15. with al their soule and whosoeuer will not seeke the Lord God of Israel shal be slaine whether he be small or great man or woman And they swore vnto the Lord with a loud voice with showting with trumpets and with corners And all Iuda reioysed at the oth for they had sworn to the Lord with al their hart sought him with a whole desire he was fouÌ„d of theÌ„ And the Lorde gaue them rest round about Hitherto the words of the scripture So likewise vnder Hezechiah the gracious prince Hezechiah his people when Rabshakeh sent froÌ„ Sancherib king of Assur began to roare out blasphemies against God Esai 37. and minaces against the prince people and Eliakim and other the seruants of king Hesechiah sent with him rent their cloathes And Hesechiah put on sackcloth and went to the house of the Lord to make his mone to God in prayer and his people were ioyned in true fidelity to their Prince God seÌ„t them comfort by the Prophet Esai and sent his Angel to distroy the huge host of Sancherib an hundred fourscore and fiue thousand And when they arose vppe earely in the morning behold saith the Prophet they were slayne and all was ful of dead bodies Iosiah and his people So vnder Iosiah the religious Prince when the booke of the lawe of God was found of Helkiah the Priest Shaphan the
15. â—1 Let his prayer saith he in annother Psalme bee turned into sinne The sacrifices of the wicked as Salomon saith are abhominable to God If therfore we lift vp such hearts and handes as the wicked doe with vnrepentant hearts in their sinnes then we harbour the common enemies in our owne bosomes Wee praye for the Prince and beare good hearts vnto her but looke into our owne bosomes and there lurke the Ghostly and common enemies euen grosse greeuous sinnes which breake out carry all before them ouerflow all Osee 4. One sin as Osee saith toucheth an other and ouertaketh an other Esai 5. they are linked together as if they were drawne with Wainropes as Esai saith and they are heaped vp to heauen as S. Iohn saith of the sinnes of Babylon Reue. 18. And they are in the eares of the Lorde of Hoasts as Esai saith Esai 5. Alacke for the greeuous sinnes of England our sinnes are the common enemies our sins arme our enemies against vs Chrysost ho. 1. de ver Esai vide Dom. as Chrysostome saieth Ones heart may bleed to thinke it cannot but rue in the speaking and hearing of it The great and greeuous sinnes of England are readie to conspire to pluck out our gracious deare mother out of the Royall chrone Because for the sinnes of the people God taketh away a godlie Prince and giueth them a Prince in his wrath Osee 13. as the Prophet Osee saith and sendeth oppressours and effeminate persons to rule ouer them as God by the prophet Esai sheweth Esay 3. Iob. 34. And as Elin saith in the booke of Iob for the sinnes of the people hee causeth an hypocrite or wicked man to raigne ouer theÌ„ For the word Chancph doth signifie both because commonly they are concurrent So Iosiah the godlie Prince was taken away Iosiah Hier. lament for whom Hieremie the Prophet wrote Lamentations and all singing men and singing women as the Scripture saith mourned for Iosiah in their Lamentations to this daye 2. Chro. 25. and made the same Lamentations an ordinaunce in Israel and there succeeded hym Iehohas a Prince of three Moneths Iehohas and after him Ichoakim an vngodly king Ieoachim 2. Chro. 26. Hesechiah 2. Chro. 32. So after the godlie and gracious King Hesechiah by Gods visitation ended his life whome all Iuda and all the inhabitantes of Ierusalem did honour at his death Mannasse 2. Chro. 33. as the Scripture saith Manasse his sonne succeeded him an vngodlie and idolatrous Prince Iehosaphat Iehoram 2. Chro. 21. till by repentance after he was reclaimed Likewise after Iehosaphat the religious and vertuous Prince Iehoram his sonne followed who embrued himselfe in the blood of his brethren and walked in the wicked wayes of Ahab Abiah Absha c. And for Abiah and Ashah and other godlie kinges eftsoones followed wicked and idolatrous Princes which were snares and stumbling blockes to the people of God This is the course of Gods iudgment for the continuall multiplying of greeuous sins in Countries he withdraweth the blessing of gracious and godly Princes from them If therefore our hartes melte ouer the Prince by occasion of the late daungers as the hartes of all faithfull subiectes doe let vs put from vs those great and greeuous sinnes which continually prouoke his displeasure against vs. Let vs cast our sinnes from vs as by Ezechiel God warneth that they bring vs not to ruine Ezech. 18. I haue no pleasure in the death of a sinner sayth the Lorde God shall he not liue if he returne from his wayes Now is the Are put to the roote of the tree as S. Iohn the baptist sayth Luke 3. God by his late wonderful worke hath giuen generall warning to all and summoneth all to repentance Let vs fal to hartie repentance and turne to God from greeuous sinnes and wicked life with an vnfeyned purpose to leaue them and a gracious purpose hencefoorth to lead a godly life And in this purpose let vs lift vppe pure handes to God as Paul exhorteth for the long and prosperous preseruation of the royall person and estate of our Prince that the goodnesse of God in the tender mercye of Christe will vouchsafe to accepte our prayers Thus of the laste clause of this matter with what mindes wee should make our prayers for her that the goodnesse of God may vouchsafe to accept them The 9 cheefe matter The ninth is of the inner wall of England which is true faith to God vnfeyned fidelitie to our Prince and mutuall loue and concord amongst our selues And of the outward wall which is the shipping nauigation and the furniture thereof wherewith her Maiestie hath fortified our Countrie and what a comforte and blessing it is to our whole Countrie The inner wall of Engnland is made of liuely stones as Peter calleth Christians closely couched to Christ the corner stone The inner wall of England 1. Pet. 2. Ephe. 2. Col. 2. Act. 15. Ephe. 3. as Paul calleth him by true liuelie faith which is the gift of God and his effectuous worke to purifie and clense the heart and by which hee dwelleth in the hartes of the faithfull as Paul sayeth And in the bodie politike and ciuill building of the same liuely stones are layed and linked together with hartie fidelitie to their Prince as the Principall stone of that building and in the reste of the building the same liuely stones are ioyned and coped togither in mutuall loue and Christian concord and charitie together Thus the inner wall of the Realme is built and arreared vppe by true faith to God hartie fidelitie to the Prince and mutuall loue and concord amongest our selues Dauid speaking of the walls towers munitions of Herusalem willeth vs to walke about Syon Psal 47. to tell her Towers to marke well her Bulwarks and withall and without the which all the rest is nothing saith hee for this God is our God for euer and euer hee shal be our guide vnto death And if we will truely consider of the inward wall of England these be the Towers Bulwarkes and munitions therof true faith to God loyaltie to our Prince and mutuall loue amongst our selues and with all and without the which all worldly munitions and fortifications are nothing if in the spirite and faith of Dauid we say This God is our God for euer and euer he shal be our guid vnto death Therefore let al good subiects of England earnestly indeuour to lay themselues close and firme in the building of the inner wall of England by true faith to God vnfeyned fidelitie to our Prince and mutuall loue amongest our selues Beware there be none like loose and sagging stones which lye in the middest of the wall and deceiue and weaken the building of it and make riftes and rentes in it by infidelitie to God disloyaltie to the Prince and malicious hate of true subiectes to
was officer to Sixtus the 4. Blondus was belonging great about Eugenius the fourth Blondus in prefatione ad Eugen. in lib. Rom. in stau to whom he dedicateth his bookes of Rome restored But other wryters of their owne side as the Abbat of Vrsperg Otto the Bishoppe of Frising Albert Deane of Hauburg Naucler and others notwithstanding they are partiall on the Popes side touching Romish religion and parties with them therein Yet as inforsed by truth cōpelled by conscience to giue witnes to the noble fame excellent vertues and great prayses of this Emperour whom notwtstanding the Popes persecuted with cursing banning one after the other as if the more excellent and Princely qualities were in him the more the furies of Popes were inflamed against him Thus of Friderike the first and how the writers of stories that are partiall and mingle the poyson of their partialitie with their stories are to be red with iudgement to discerne the storie from their partialitie What maruell though wee see the Popes to continue their wonted course of cursing and banning of Christian Princes qualified with excellent giftes and Princely vertues But God hath encountred their cursings and turned them to blessings and two of the cursing Popes already haue had their pasportes Pius 5. Gregor 13. and her Maiestie liueth and reigneth And God graunt she may long liue and prosperously reigne and see the pasportes of many such practising Popes against her Fridericke the second Emperour of that name Fridericus 2. Imp. of Cuspinian is commended for learning and learned writing when his leasure serued Io. Cusp in vita Frid. 2. and for his skill in diuers languages as Latine Greeke Saracen French Duch And that he caused sundry translatiōs out of the Greeke and Hebrewe to bee made Beside he was valiant and victorious in the warres not onely in Christendome but among the heathen He recouered Hierusalem Nazareth Ioppe with the confines of the Soulden of Babylon as Cuspinian reporteth And that yeere he kept his Easter at Herusalem in sumptuouse and royall manner as Vrspergensis telleth And with his Crowne on his head and in Princely aray he shewed himselfe to the people Abbas Vrsperg in an 1229. After he wrot to the Pope of his good successe and the ioy of Christians But he cast his letters away and had no edge to heare of the good newes because of an old grudge he bare to the Emperour And notwithstanding the imploying of his owne person in the warres against infidels the recouery of Hierusalem and the countrie adioyning and that hee was a wise learned valiant and victorious Prince yet he was also excominged and cursed of 3. Honorius 3. Gregorius 9. Innocent 4. Popes Honorius the 3. Gregory the 9. Innocent the 4. Pope Celestin that was before Innocent the 4. was a Pope but of .18 dayes Thus the more excellent vertues were heaped on him with victorious successe against the infidels so the more the cursings and rage of Popes was heaped against him Io. Cuspin in vita Fride 2. And notwtstanding their cursinges bannings God blessed him with great successe victories against the infidels against his other enemies against al the practises of Popes He reigned 32. yeeres as Cusp accounteth ouerliued 3. Popes And Innocent the 4. Io. Cusp in vita Frid 2. that followed them was fayne to packe him into Fraunce far frō the Emperors forces And there being out of his reach at Lyons in a sermon to the people as Albert. Kranz telleth he cryed on the Emperor Alber. Krāz. Saxoniae lib. 8. cap. 12. sited him to make his apparāce at Lyons before him and after in processe excomminged cursed and priued him of the Empire absolued subiectes from their oathes of alleagiance gaue power to the electors to chuse a new Emp. Thus he set on the Emp. with his vsual engin of cursing and banning Alb. Cranz Saxo. lib. 8. cap. 13. but he was sure to haue the Alpes betweene the Emperour and him then he banneth and barketh freely And the Emperour prepared to make his apparance at Lyons and carried with him such a retinue of men of armes men in gounes to furnish his apparance in the Councell at Lyons that as Albertus sayth no Emperour since the Roman Empire beganne eyther at home or abroad carried the like But as he was passing the Alpes hearing euill tydings of Henry his sonne at Parma he was fayne to returne fearing the reuolt of Italie else hee would haue made his aunsweare to the Popes curse and banning in Fraunce if he would abide his comming Of this Pope Innocēt the Emperor assoone as he heard of his election said Alber. Krāz. lib. 8. cap. 11. that hee had chaunged a Cardinal friend for a Pope a bitter enemie For being Cardinall he was the Emperours freind but after he was Pope he fell to banning and cursing of him like an incarnate Diuel The Emperour did prognosticate so much of him before that a Cardinall friend would be turned into a enemie being Pope And euen in that time God sent a light into his Church against the vsurped tyranny practises of Popes against Princes Petrus de Vineis Petrus de Vineis a man of great honour and learning and neer about the Emperour not onely publikely treated the Emperours cause against Pope Gegory the ninth in a great assembly Io. Cusp in Vita Fri. 2. and on the great feast and day of the resurrection of our Sauiour but also wrot books in the defence of the Emperours cause against the outrage of the Popes And Pope Innocent the fourth Platina in vita Innoc. 4 was fayne for answeare to write bookes of defence in his own cause against him But God defended the Emperour against the cursing and raging Popes and. 2 of the Popes faded with their curses before him sone died the 3. the fourth fled into Fraunce and there fell a cursing afresh notwithstanding the Emperour reigned about 32. yeeres Io. Cuspin in vita Fride 2. and dyed by treason of Manfred his base borne sonne after hee was poysoned at Florenzola and vpon his recouery as Cuspinian noteth and some say that he dyed at Panorme Ludouick of Bauar succeded Frederick surnamed the fayre in the Empire Lodouicuae Bauatus Cuspinian commendeth him for a curteous Prince amiable affable in speech and gentle in behauiour and not puffed vp with any prosperitie prouident and prudent valiant in warres Io. Cusp in vita Ludou Bauar◠and that would not bee daunted in daungers Thus Cuspinian prayseth his Princely qualites but notwithstanding he was cursed and banned of three Popes also Ihon the 22. Iohn 22. Benedict 12. Clemens 6. Benedict the twelfth and Clemens the sixt Platina doth name the first Iohn the 23. others account Iohn the 22. to concur in time with Ludouick the Emperour Benedict the 12. was pricked in conscience of cursing him In paralipo