the pots one being full of water the other empty c. Also of king Edward the Confessor touching the ruine of the lande by the conquest of the Normands We read also in the history of Astiages how he dreamed of Cyrus And likewise of many other dreames in the bookes of the monkes of the Ethnike writers For what cannot either the idle vanitie of mans head or the deception of the lying spirite worke by man in foreshewing such earthly euentes as happen commonly in this present world But here is a difference to be vnderstood betwene these earthly dreames speaking of earthly things and matters of humaine superstition betwene other spiritual reuelations sent by God touching spirituall matters of the Church pertayning to mans saluation But to our purpose by this dreame and by the euent which followed after it may appeare how by what meanes the multitude of Monkes began first to swarme in the Churches of England that is in the dayes of this Edgar by the meanes of these three Bishops Dunstane Ethelwold and Oswold Albeit Dunstane was the chiefest ring leader of this race yet Ethelwold beyng now Bishop of Winchester Oswald bishop of Worcester were not much behind for their partes By the instigation and counsail of these three aforesaid king Edgar is recorded in histories to build either new out of the ground or to reedifie monasteries decayed by the Danes mo then xl As the house of Ely Glastenbury Abington Burgh by Stamford Thorney Ramsey Wilton Wenton Winchtombe Thamstock in Deuonshire with diuers other moe In the settyng vp and building of the which the foresayde Ethelwold was a great doer and a founder vnder the king Moreouer thorough the motion of this Dunstane and his fellowes kyng Edgar in diuers great houses and Cathedrall Churches where Prebendaries and priestes were before displaced the priests and set in Monkes Whereof we read in the chronicle of Rog. Houeden in wordes and forme as followeth Hic namque Ethelwoldus Regem cuius eximius erat consiliarius ad hoc maximè prouocauit yt clericos à Monasterijs expelleret monachos sanctimonialesque in eis collocaret c. That is Ethelwold bishop of Winchester who was then one of the kings couÌ„saile did vrge the K. chiefly to expel Clerks out of Monasteries and in their rowmes to bestow Monks and Nunnes c. whereunto accordeth likewise Historia Iornalensis containing the like effect in these wordes Hoc anno Ethelwoldus Wint. Oswaldus Wygornensis Episcopi iussu Regis Edgari clericis de quibusdam maioribus Ecclesijs expulsis Monachos instituerunt aut de eisdem clericis alijs monachos in eisdem fecerunt Gulielmus also writing of the tyme of Dunstane maketh the matter somwhat more plain where he sayth Itaque clerici multarum Ecclesiarum data optione vt aut amictum mutarent aut locis valedicerent melioribus habitacula vacuefacientes Surgebant itaque in tota insula religiosorum monasteria cumulabaÌ„tur mole pretiosi metalli sanctorum altaria c. Thus the secular priests being put to their choise whether to chaunge their habite or to leaue theyr roumes departed out of their houses geuing place for other better men to come in Then the houses Monasterics of Religious men through all the Realme went vp apace c. After the kings mynd was thus perswaded and incited by these bishops to aduance Monkery then Oswaldus bishop of Worcester also made Archbishop of Yorke after the decease of Oskitellus sui 〈◊〉 compos effectê° as Houeden writeth hauing his sea in the cathedrall Church there of S. Peter began first with faire perswasions to assay the myndes of the Canons and priests whether they could be content to change their profession and to be made monks or no which when he saw it would not take effect he practised this pollicie with theÌ„ Nere to the said Church of S. Peter within the churchyard he erected an other Church of our Lady which when he had replenished with Monkes there he continually frequented there he kept there he sat and was euer there conuersant By reason whereof the other church was left naked and desolate and all the people gathered there where the bishop was The priests seyng themselues so to be left and neglected both of the Bishop and of the people to whome nothing remayned but shame and contempt were driuen of shame either to relinquish the house such as would not enter the Monkish profession or els to become monkes such as had nothyng els to stay vpon After the like superstition although not after the same subtletie did Ethelwold also driue out the Canons and priests from the new Monastery in Winchester afterward called Hida and placed his monkes So in Oxford and in Mildune with diuers other places moe the secular Priests with their wiues were expelled to geue place to Monkes The cause wherof is thus pretended in certaine story writers whom I see also Fabian to folow for that the priests and Clerkes were thought slack and negligent in their Church seruice and set in Uicares in theyr stead while they liued in pleasure and mispent the patrimony of the Church after their owne lust Then king Edgar gaue to the Uicars the same land which before belonged to the Prebendaries who also not long after shewed themselues as negligent as the other Wherfore king Edgar as mine authors write by the consent of Pope Iohn 13. voyded clerely the priests and ordained there monkes Although certaine of the nobles and some of the Prelates were therewith not well contented as in the chapter following may partly appeare But for so much as we haue entred into the mention of Monkes Nunnes and of their profession which I see so greatly in our Monkish stories commended lest perhaps the simple Reader may be deceiued thereby in hearing the name of monkes in all histories of tymes to be such an ancient thing in Christian life euen froÌ„ the primitiue church after the Apostles tyme both commonly recited and well receiued therfore to helpe the iudgement of the ignorant and to preuent all errour herein it shall not be vnprofitable in followyng the present occasion here geuen by way of a little digression to entermedle somewhat concerning the originall institution of monkes what they were in the old tyme which were called Monachi wherin the monkes of the primitiue tyme did differ from the Monkes of the middle time and from these our Monkes now of this latter age Moreouer wherein all these three do differ from Priests as we call them and froÌ„ men of the clergy Wherfore to aunswer to the superstitious scruple of such which alledge the old antiquitie of the name and title of monks first I graunt the name and order of Monkes to be of old continuance during neare from the tyme of 300. yeares after Christ. Of whom diuers old authors do record as Augustinus Hieronymus Basillus Magnus who was also himself one
statute of prouision and premunire made in the 25. yeare of thys kynges dayes And let hym read in the statutes made in the parliamentes holden the 27 yeare and 38. yeare of hys raigne And vnder the same title of prouision and premunire shall finde the popes primacie and iurisdiction wythin this Realme more nearely touched and much of hys papall power restrayned In so much that who soeuer for any cause or controuersy in law either spirituall or temporal the same being determinable in any of the kyngs courts as all matters were whether they were personall or reall citations or other or should eyther appeale or consent to any appellation to be made out of the realme to the pope or see of Rome should incurve the sayd penaltie and daunger of premunire Diuers other matters wherein the Pope is restrained of his vsurped power authoritie iurisdiction within this realme of England are in the sayd titles and statutes expressed at large set forth who euer list to peruse the same which for breuities sake I omitte hastening to other matters About this tyme being the yeare of our Lorde 1370. lyued holy Brigit whom the Church of Rome hath canonised not onely for a saint but also for a Prophetesse who notwithstanding in her booke of reuelations which hath bene oft times imprinted was a great rebuker of the pope and of the filth of his clergie callyng him a murtherer of soules a spiller and a pyller of the flocke of Christ more abhominable then Iewes more crueller thē Iudas more vniust then Pilate worse then Lucifer hymselfe The see of the Pope she prophesieth shal be throwne down into the deepe lyke a mylstone And that his assister shall burne with brimstone Affirmyng that the prelates byshops priests are the cause why the doctrine of Christ is neglected and almost extincted And that the clergie haue turned the ten commaundementes of God into two wordes to wyt Da pecuniam that is Geue money It were long and tedious to declare all that she against them writeth Among the rest which I omytte let this suffice for all where as the sayde Briget affirmeth in her reuelations that when the holy Uirgine should say to her sonne howe Rome was a fruitfull and fertile field yea sayd hee but of weedes onely and cockle c. To thys Briget I will ioyne also Catherina Senensis an holy virgin which lyued much about the same tyme ann 1379. Of whome writeth Antoninus part historiae 3. Thys Katherine hauyng the spirite of prophesie was wōt much to complaine of the corrupt state of the church namely of the prelates of the court of Rome of the pope prophesying before of the great schisme which then folowed in the Church of Rome and dured to the Councell of Constance the space of xxxix yeares Also of the great warres ano tribulation which ensued vpon the same And moreouer declared before and foretold of this so excellēt reformation of religion in the Church now present The words of Antoninus be these After this Uirgine in her going to Rome had tolde her brother of the warres and tumultes that should rise in the coūtries about Rome after y◠schisme of the two Popes I then curious to know of thinges to come knowing that she vnderstood by reuelation what should happen demaunded of her I pray you good mother sayd I and what shall befall after these troubles in the Church of God And she sayd By these tribulations and afflictions after a secret maner vnknowne vnto man God shall purge his holy Church and stirre vp the spirit of his elect And after these thinges shall follow suche a reformation of the holy Churche of God and suche a renouation of holye Pastors that the onelye cogitation and remembraunce thereof maketh my spirit to reioyce in the Lord And as I haue oftentimes tolde you heretofore the spouse which now is all deformed and ragged shall be adorned and deckt with most rich and precious ouches and brouches And all the faythfull shall be glad and reioyce to see themselues so beautified with so holy shepheards Yea and also the Infidels then allured by the sweet sauour of Christ shall returne to the catholicke folde and be conuerted to the true Bishop and shepheard of their soules Geue thankes therefore to God for after this storme he will geue to his a great calme And after she had thus spoken she stayd and sayd no more Beside these aforenamed the Lord which neuer ceaseth to worke in his Church styrred vp agaynst the malignant church of Rome the spirites of diuers other good godly teachers as Matthias Parisiensis a Bohemian borne who about the yeare of our Lord 1370. wrote a large book of Antechrist and proueth him already come and noteth the Pope to be the same Which booke one Illiricus a writer in these our dayes hath promiseth to put it in print In this booke he doth greatly inuey against the wickednesse and filthines of the Clergy and agaynst the neglecting of theyr duety in gouerning the church The Locustes mentioned in the Apocalips he sayth be the hypocrites raigning in the church The workes of Antechrist he sayth be these the fables and inuentions of men raigning in the Church the Images fained reliques that are worshipped euery where Itē that men do worship euery one his proper Saint and Sauior beside Christ so that euery mā and City almost hath his diuers and peculiar Christ. He taught and affirmed moreouer that godlines true worship of God are not boūd to place persons or times to be heard more in this place thē in an other at this time more thē at an other c. He argueth also agaynst the cloisterers which leauing the onely and true Sauior set vp to them selues theyr Franciscanes theyr Dominickes and suche other and haue them for theyr Sauiors glorying and triumphing in them and fayning many forged lyes vpon them He was greatly and much offended with Monks friers for neglecting or rather burying the word of Christ and in stead of him for celebrating setting vp theyr own rules and canons affirming it to be much hurtfull to true godlines for that Priestes Monkes and Nunnes do account themselues onely spirituall and all other to be lay secular attributing onely to themselues the opinion of holynes contemning other men with al theyr politick administration the office as prophane in cōparison of theyr owne He further writeth that Antechrist hath seduced all Uniuersities Colleges of learned men so that they teach no sincere doctrine neither geue any light to the Christiās with theyr teaching Finally he forewarneth that it will come to passe that God yet once againe will raise vp godly teachers who being feruent in the spirite and zeale of Helias shall disclose and refute the errors of Antechrist and Antechrist himselfe openly to the whole world This Mathias in the sayd booke of
the yeare abouesaid 1375. Although touching the precise points of yeares and times it is not for vs greatly to be exquisite therein but yet where diligence and studious meditation may helpe to knowledge I would not wish negligence to be a pretence to ignorāce And thus much for the times of Antiochus and his felowes Now what cruelty this Antiochus exercised against the people of God it is manifest in the history of the Machabees where we reade that this Antiochus in the eight yeare of his reigne in his second comming to Hierusalem first gaue forth in commaundement that all the Iewes should relinquish the law of Moses and worship the Idole of Iupiter Olimpius which he set vp in the temple of Hierusalem The bookes of Moses and of the Prophetes he burned He set garrisons of souldiours to warde the Idole In the Citie of Hierusalem he caused the feastes and reuels of Bacchus to be kept full of all filthe and wickednes Olde men women and virgines such as woulde not leaue the lawe of Moses with cruell tormentes he murthered The mothers that would not circumcise theyr children he slue The children that were circumcised hee hanged vp by the neckes The temple he spoiled wasted The aultar of God and candlesticke of gold with the other ornaments and furniture of the temple partly he cast out partly be caried away Contrary to the lawe of God he caused them to offer and to eate Swines fleshe Great murther and slaughter he made of the people causing thē either to leaue their lawe or to lose their liues Among whome besides many other with cruell tormentes he put to death a godly mother with her vij sonnes sending hys cruell proclamations through all the land that whosoeuer kept the obseruauncies of the Sabboth and other rites of the lawe and refused to cōdescend to his abhominations should be executed By reason whereof the Citie of Hierusalem was left voide and desolate of all good mē but there was a great nūber that were contented to follow obey his Idolatrous proceedings and to flatter with the king became enemies vnto ther brethren Briefly no kind of calamity nor face of miserie could be shewed in any place which was not there sene Of the tiranny of this Antiochus it is historied at large in the book of Machabees And Daniell prophesieng before of the same declareth that the people of the Iewes deserued no lesse for their sins and transgressions By consent of all writers this Antiochus beareth a figure of the great Antichrist which was to folow in the latter end of the world and is already come worketh what he can agaynst vs Although as S. Iohn sayth there haue bene and be many Antichristes as parts and members of the body of Antichrist which are forerūners yet to speake of the head principall Antichrist great enemy of Christs Church he is to come in the latter end of the world at what tyme shall be such tribulation as neuer was sene before Whereby is ment no doubt the Turke prefigured by this Antiochus By this Antichrist I do also meane all such which followyng the same doctrine of the Turkes thinke to be saued by their workes and demerites not by their fayth onely in the sonne of God of what title and professiō els soeuer they be especially if they vse the like force violence for the same as he doth c. Of the tyranny of this Antiochus aforesayd and of the tribulations of the Church in the latter tymes both of the Iewes Church and also of the Christian Church to come let vs beare consider the words of Daniell in xj chap. also in his vij chap. Prophecying of y◠same as foloweth He shall returne and freat agaynst the holy couenaunt so shall he do he shall euen returne and haue intelligence with them that forsake the holy couenaunt And armes shall stand on his part and they shall pollute the Sanctuary of strength and shall take away the dayly sacrifice and they shall set vp the abhominable desolation And such as wickedly breake the couenaunt shall flatter with him deceitfully but the people that doe know their God shall preuayle and prosper And they that vnderstand among the people shall instruct many yet they shall fall by sword and by flame by captiuitie and by spoyle many dayes Now when they shall fall they shal be holpen with a little helpe but many shall cleane vnto them faynedly And some of them of vnderstandyng shall fall to be tryed and to be purged and to make them white till the tyme be out for there is a tyme appointed And the kyng shall doe what him lyst he shall exalte himselfe and magnifie himselfe agaynst all that is God and shall speake marueilous thynges agaynst the God of Gods and shall prospere till the wrath be accomplished for the determination is made Neither shall he regard the God of his Fathers nor the desires of womē nor care for any God for he shall magnifie himselfe aboue all But in his place shall he honour the God Mauzzim and the God whom his fathers knew not shall he honour with gold and with siluer and with precious stones and pleasaunt thynges Thus shall he doe in the holdes of Mauzzim with a straunge God whom he shall acknowledge he shall increase his glory and shall cause them to rule ouer many and shall diuide the land for gayne And at the end of tyme shall the kyng of the South push at him and the kyng of the North shall come agaynst hym lyke a whirle wynde with charets and with horsemen and with many shyppes and he shall enter into the countreys and shall ouerflow and passe thorough He shall enter also into the pleasaunt land and many countreys shal be ouerthrowen but these shall escape out of his hand euen Edom and Moab and the chief of the children of Ammon He shall stretch for his handes also vppon the countreys and the land of Egypt shall not escape But he shal haue power ouer the treasures of gold and of siluer ouer al the precious thynges of Egypt and of the Libians and of the blacke Mores where he shall passe But the tydynges out of the East and the North shall trouble him therfore he shall go forth with great wrath to destroy and roote out many And he shall plant the tabernacles of his palace betweene the Seas in the glorious holy mountaine yet he shall come to his end and none shall help him To this place of Daniell aboue prefixed might also be added the Prophesie of the said Daniell written in the vij chapter and much tending to the like effect where he intreating of his vision of foure beastes whiche signifie the foure Monarchies and speaking now of the fourth Monarchie hath these words After this I saw in the visions by night and behold the fourth beast was grimme and horrible and maruelous strong It had great yron
wherein they haue made manifest defection from the old faith of Rome as in depriuing the Church of one kinde of the Sacrament in taking from the people the knowledge and reading of Gods word in praying and speaking to the people and administring sacramentes in a tongue vnknowne in mistaking the authoritie of the keyes in their vnwritten verities in making the authority of scripture insufficient in vntrue iudgement of the Churche and the wrong notes of the same in the supremacy of the sea of Rome in their wrong opinion of Antichrist But because these with all other partes of doctryne are more copiously and at large comprehended in other bookes both in Latine and Englishe set foorth in these our dayes I shall not need further herein to trauell especially seeing the contrariety betweene the Popes Church and the Church of Christ betweene the doctrine of the one and doctrine of the other is so euident that he is blind that seeth it not and hath no handes almost that feeleth it not For briefely in one note to comprehende which may suffice for all where as the doctrine of Christ is altogether spirituall consisting wholy in spirite and veritie and requireth no outwarde thing to make a true Christen man but onely Baptisme which is the outwarde profession of fayth and receauing the Lordes supper let vs now examine the whole religion of this latter Church of Rome and we shall finde it wholy from toppe to toe to consist in nothing els but altogether in outwarde and ceremoniall exercises as outward confession absolution at the Priests hand outward sacrifice of the Masse buying of pardons purchasing of obites externe worshipping of Images and reliques pilgrimage of this place or that building of Churches founding of Monasteries outward workes of the law outwarde gestures garments colours choise of meates difference of times and places peculiar rytes and obseruauncies set prayers and number of prayers prescribed fasting of vigiles keeping of holidayes comming to Church hearing of seruice externe succession of Bishops and of Peters sea externe forme and notes of the Church c. so that by this religion to make a true Christian and a good Catholike there is no working of the holy Ghost almost required As by example to make this matter more demonstrable let vs here define a Christen man after the Popes making whereby we may see the better what is to be iudged of the scope of his doctrine A Christen man after the Popes making defined AFter the Popes Catholike Religion a true Christen man is thus defined first to be baptised in the Latine tongue where the Godfathers professe they can not tell what then confirmed by the Byshop the Mother of the childe to be purified After he be growen in yeares then to come to the Church to keepe his fasting dayes to fast the Lent to come vnder benedicite that is to be confessed of the Priest to doe his penance at Easter to take his rites to heare Masse and diuine seruice to set vppe candels before Images to creepe to the Crosse to take holy bread and holy water to go on processiō to cary his palmes candle and to take ashes to fast the Ember daies Rogation daies vigiles to keepe the holy dayes to pay his tithes and offeringe daies to go on pilgrimage to buy pardons to worship his maker ouer the Priestes head to receaue the Pope for his supreame head and to obey his lawes to receaue S. Nicolas Clerks to haue his beades to giue to the high altar to take orders if he will be Priest to saye his Mattens to sing his Masse to lift vp fayre to keepe his vow and not to marry When he is sicke to be anneeld and take the rites of holy Church to be buried in the church yard to be rong for to be song for to be buried in a Fryers coule to finde a soule Priest c. All which pointes being obserued who can denie but this is a deuoute man and a perfecte Christian Catholike and sure to be saued as a true faithfull childe of the holye mother Church Now looke vpon this definition and tell me good reader what faith or spirite or what working of the holye Ghost in all this doctrine is to be required The grace of our Lord Iesus giue the true light of his Gospell to shine in our hartes Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¶ The first booke contayning the 300. yeares next after Christ. THese things before premised hauing thus hitherto prepared the way vnto our story let vs nowe by the grace and speede of Christ our Lord enter into the matter that as we haue heretofore set forth in a generall descriptiō the whole state as wel of the primitiue as of the latter times of this Church of Rome so now consequently to discourse in particular sort the Actes and doings of euery age by it selfe in such order as is afore prefixed First to declare of the suffering time of the Church which conteineth about the time of three hundreth yeares after Christ. Secondly the florishing growing time of the same conteyning other 300. yeares Thirdly the declining time of the Church and of true Religion other 300. yeares Fourthly of the time of Antichrist raigning raging in the Church since the loosing of Sathan Lastly of the reforming time of Christes Church in these latter 300. yeares In the tractation of all which things our chiefe purpose and indenor shal be so neare as the Lord will giue vs grace not so much to intermedle with outward affaires of Princes or matters ciuile except somtime for example of life as specially minding by the helpe of the Lorde to prosecute such thinges which to the Ecclesiasticall state of the Church are appertaining as first to entreat of the stablishing of Christian faith then of the persecutions of tyraunts the constancy and patience of Gods Saintes the first conuersion of Christen Realmes to the faith of Christ namely of this Realme of England Scotland first beginning with king Lucius and so forwarde following the order of our English kings here in this land to declare the maintenaunce of true doctrine the false practise of Prelates the creping in of superstition and hipocrisie the manifold assaultes warres and tumults of the princes of this world against the people of God Wherein may appeare the wonderfull operation of Christes mightie hand euer working in his church neuer ceasing to defend the same against his enimies according to the verity of his owne word promising to be with his Church while the worlde shal stand so as by the proces of this story may welbe proued and be testified in the sequell thereof In the traction of all which things 2. especiall pointes I chiefly commend to the reader as most requisite and nenessary of euery Christen man to obserue to note for his owne experience and profite as first the disposition nature of this worlde secondly the nature
number commonly are coūted to be tenne besides the persecutions first mooued by the Iewes in Hierusalem and other places against the Apostles In the which first S. Steuen the Deacon was put to death with diuers other moe in the same rage of tyme either slaine or cast into prisō At the doing wherof Saule the same tyme playd the doughtie Pharisie beyng not yet cōuerted to the fayth of Christ wherof the history is playne in the Actes of the Apostles set forth at large by S. Luke After the Martyrdome of this blessed Steuen suffered next Iames the holy Apostle of Christ and brother of Iohn Of which Iames mention is made in the Actes of the Apostles the xii chap. Where is declared how that not long after the stoning of Stephen king Herode stretched forth his hand to take and afflict certaine of the cōgregation among whome Iames was one whom he slew with the sword c. Of this Iames Eusebius also inferreth mention alleaging Clement thus writing a memorable story of him Thus Iames saith Clement when hee was brought to the tribunall seat he that brought him was the cause of his trouble seeing him to be condemned and that he should suffer death as he went to the execution he being mooued therewith in hart and conscience confessed himselfe also of his owne accord to be a Christian. And so were they both led foorth together where in the way he desired of Iames to forgiue him that he had done After that Iames had a little paused with him vpon the matter turning to him Peace sayth he be to thee brother and kissed him and both were beheaded together an 36. Dorotheus in his booke named Synopsis testifieth that Nicanor one of the vii Deacons with 2000. other which beleued in Christ suffred also the same day when as Steuen did suffer The faith Dorotheus witnesseth also of Simon an other of the Deacons Bishop afterward of Bostrum in Arabie there to be burned Parmenias also an other of the Deacons suffred Thomas preached to the Parthians Medes and Persians Also to the Germains Hiraconis Bactris Magis He suffred in Calamina a Citie of Iudea being slaine with a dart Simon Zelotes preached at Mauritania and in the Countrey of Affrike And in Britania hee was lykewise crucified Iudas brother of Iames called also Thaddeus and Lebeus preached to the Edessens and to all Mesopotamia He was slayne vnder Augarus king of the Edessens in Berito Simon called Cananeus which was brother to Iude aboue mentioned and to Iames the younger which all were the sonnes of Mary Cleopha and of Alpheus was Bishop of Hierusalem after Iames and was crucified in a Citie of Egypt in the tyme of Traianus Emperour as Dorotheus recordeth But Abdias writeth that hee with his brother Iude were both slayne by a tumult of the people in Suanyr a citie of Parsidis Marke the Euangelist and first Bishop of Alexandria preached the Gospell in Egypt and there drawen with ropes vnto the fire was burned and afterward buried in a place called there Bucolus vnder the raigne of Traianus Emperour Bartholomeus is sayd also to preach to the Indians and to haue conuerted the Gospell of S. Mathew into their tonge where he continued a great space doing many miracles At last in Albania a citie of greater Armenia after diuers persecutions he was beaten doune with staues then crucified and after being excoriate he was at length beheaded Ioan. De Monte Regali Of Andrew the Apostle and brother to Peter thus writeth Ierome in his booke De catalogo scriptorum Eccles. Andrew the brother of Peter in the tyme and raigne of Vespasianus as our aunceters haue reported did preach in the 80. yeare of our Lord Iesu Christ to the Scithians Sogdians to the Saxons and in a Citie which is called Augustia where the Ethiopians do now inhabite He was buried in Patris a citie of Achaia being crucified of Egeas the gouernour of the Edessians hitherto writeth Ierome Although in the number of yeares he semeth a little to misse for Vespasianus reached not to the yere 80. after Christ. But Bernard in his second Sermon and S. Cyprian in his booke De duplici Martyrio doe make mention of the confession and Martyrdome of this blessed Apostle wherof partly out of these partly out of other credible writers we haue collected after this maner that when as Andrew being conuersant in a Citie of Achaia called Patris through his diligent preaching had brought many to the faith of Christ Egeas the gouernour knowing this resorted thither to the intēt he might constraine as many as did beleeue Christ to bee God by the whole consent of the Senate to doe sacrifice vnto the Idols and so geue diuine honor vnto them Andrew thinking good at the beginning to resist the wicked counsaile and the doings of Egeas went vnto him saying in this effect vnto him that it behooued him which was Iudge of men first to know his Iudge which dwelleth in heauen and then to worship him being knowen and so in worshipping the true God to reuoke his mynd from false Gods and blynd Idols These wordes spake Andrew to the Consul But he greatly therwith discontented demaunded of him whether he was the same Andrew that did ouerthrow the Temple of the gods and perswaded men of that superstitious sect which the Romaines of late had commaunded to be abolished and reiected Andrew did plainely affirme that the Princes of the Romains did not vnderstand the truth that the sonne of God comming from heauen into the world for mans sake hath taught declared how these Idols whom they so honoured as Gods were not only not gods but also most cruell Deuils most enemies to mankind teaching the people nothing els but that wherwith God is offended and being offended turneth away and regardeth them not and so by the wicked seruice of the Deuill doe fall headlong into all wickednesse and after their departing nothing remaineth vnto them but their euill deedes But the Proconsul esteeming these thinges to bee as vayne especially seing the Iewes as he said had crucified Christ before therfore charged and commaunded Andrew not to teach and preach such thinges any more or if he did that he should be fastened to the crosse with all speede Andrew abiding in his former mynd very constāt answered thus concerning the punishment which he threatened he would not haue preached the honour and glory of the crosse if he had feared the death of the crosse Wherupon sentence of condemnation was pronounced that Andrew teaching and enterprising a new sect and taking away the religion of their gods ought to be crucified Andrew commyng to the place and seyng a farre of the crosse prepared did chaunge neither countenance nor colour as the imbecillitie of mortal men is woont to do neither did his bloud shrinke neither did he faile in his speech his body faynted not neither was
thus was their false periurie punished Narcissus after long absence returning home agayne was by this meanes both cleared of the facte and receiued into his bishoprike agayne To whom as is said for impotencie of his age Alexander was ioined with him in execution of the function Euseb. Hist. Eccles. Lib. 6. cap. 10. Of this Alexander is recorded in the sayd Ecclesiasticall history that after his agonies and constancie of his confessiō shewed in the persecution of Seuerus he was admonished by a vision in the night season to make his iourney vp to Hierusalem Palestina for that place remained free from this persecution to see there the congregation to pray Thus he taking his iourney and drawing nere to the city a vision with playne wordes was geuen to certaine chiefe heads of Hierusalem to go out of the gate of the city there to receiue the Bishop appointed to them of God And so was Alexander met and receiued and ioyned partner with aged Narcissus as is before expressed in the Citie of Hierusalem where he continued bishop aboue 40. yeares vntill the persecution of Decius and there crected a famous Libraric where Eusebius had his chiefest helpe in writing his Ecclesiasticall history He wrote also diuers Epistles to diuers churches and licensed Origene openly to teach in his Church At length beyng very aged was brought frō Ierusalem to Cesaria before the Iudge vnder Decius where after his constant confession the second tyme he was committed to prison and there died Besides these that suffred in this persecution of Seuerus recited of Eusebius Vincentius also Lib. 11. cap. 6. Ex Martyrol speaketh of one Andoclus whom Polycarpus before had sent into Fraunce which Andoclus because he spread there the doctrine of Christ was apprehended of Seuerus and first beaten with staues and battes after was beheaded To these aboue named may also be added Asclepiades who although was not put to death in this persecution of Seuerus yet constantly he did abide the trial of his confessiō suffered much for the same as Alexander did before mentioned Wherefore afterward he was ordained bishop of Antioch where he continued the space of vij yeares of whom Alexander writeth to the Church of Antioche out of prison much reioysing and geuing thankes to God to heare that he was their Bishop About the same tyme during the raigne of Seuerus died Irenaeus Henr. de Erfordia Ado and other Martyr writers do hold that he was martyred with a great multitude of other moe for the confession and doctrine of Christ about the fourth or fift yeare of Seuerus This Irenaeus as he was a great writer so was he greatly commended of Tertullian for his learning whom he calleth omnium doctrinarum curiosissimum exploratorem a great searcher of all kynde of learning He was first scholer and hearer of Polycarpus frō thence either was sent or came to Fraunce and there by Photinus and the rest of the Martyrs was instituted into the ministery commended by their letter vnto Eleutherius as is before premonished At length after the Martyrdom of Photinus he was appointed bishop of Lions where he cōtinued about the space of 23. yeres In the tyme of this Irenaeus the state of the Church was much troubled not only for the outward persecution of the foraine enemy but also for diuers sectes and errours then stirring against which he diligently laboured and wrote much although but few of his bookes be now remayning The nature of this man well agreeyng with his name was such that he euer loued peace and sought to set agreement when any controuersie role in the Church And therfore when the question of keeping the Easter day was renued to the Church bebetwene Victor bishop of Rome and the churches of Asia and when Victor would haue excommunicated them as schisinatikes for disagreeyng from him therein Irenaeus with other brethren of the French Church sory to see such a contention among brethren for such a trifle conuented themselues together in a common Councell and directing their letter with their common consent subscribed sent vnto Victor intreating him to stay his purpose not to proceed in excommunicating his brethren for that matter Although they themselues agreed with him in obseruing the Sonday Easter as he did yet with great reasons and arguments exhorted him not to deale so rigorously with his other brethren following the ancient custome of their coūtrey maner in that behalf And beside this he wrote diuers other letters abroad concerning the same contentiō declaring the excommunication of Victor to be of no force Not long after Irenaeus followed also Tertullian about the tyme of this Seuerus and Antoninus Carcalla his sonne a man both in Greeke and Latin wel expert hauing great gifts in disputing and in writing eloquent as his bookes declare as the commendation of al learned men doth testifie no lesse To whom Vincentius Lirinensis geueth such prayse that he calleth him the floure of all Latine writers and of the eloquence of his stile so he writeth that with the force of his reasons he saith whom he could not persuade them he cōpelled to consent vnto him How many words so many sentences and how many sentences so many victories he had Such men of doing and writing God raiseth vp from tyme to tyme as pillers and stayes for his poore Church as he did this Tertullian in these dangerous dayes of persecution For whē the christians were vexed with wrongs falsly accused of the Gentils Tertullian taking their cause in hand defendeth them against the persecutors against their slaunderous accusations First that they neuer minded any styre or rebellion either against the Empire or Emperors of Rome forsomuch as the vse of Christians was to pray for the state of their Emperours and gouernours And where as they were accused falsly to bee enemies to all mankind how could that be saith Tertullian to Scapula seyng the proper office of the Christians is by their profession to pray for all men to loue their enemies neuer requiting euil for euil when as all other do loue but onely their friends and scarcely them As touching the horrible slaunder of murdering infants how can that be true in the Christians saith he whose order is to abstayne from all bloud strangled in so much that it is not lawful for thē to touch the bloud of any beast at their tables when they feede From filthy copulation no sort more free then they which are and euer hath ben the greatest obseruers of chastitie of whom such as may liue in perpetuall Uirginitie all their life such as cannot contract matrimony for auoyding all whoredom and fornication Neither can it be proued of the christians to worship the sunne which false surmise Tertulliā declareth to rise hereof for that the maner of the Christians was to pray toward the East Much lesse was there any of them so mad as to worship an Asses head
Philip Emperour after him In the dayes of these Emperours aboue recited was Pontianus bishop of Rome who succeeded next after Vrbanus aboue rehersed about the yeare of our Lord 236. in the xij yeare of Alexander as Eusebius Lib. 6. cap. 28. noteth declaring him to sit vj. yeares Contrary Damasus and Platina write that he was bishop ix yeares and a halfe And that in the tyme of Alexander he with Philippus his Priest was banished into Sardina and there died But it semeth more credible that he was banished rather vnder Maximinus and died in the beginning of the raigne of Gordianus In his Epistles decretal which seeme likewise to be fayned he appeareth very deuout after the common example of other bishops to vphold the dignitie of Priests and of Clergie men saying that God hath them so familiar with him that by them he accepteth the offrings and oblations of other and forgiueth their sinnes and reconcileth them vnto him Also that they do make the body of the lord with their owne mouth and geue it to other c. Which doctrine how it standeth with the Testament of God glory of Christ let the Reader vse his owne iudgement Other notable fathers also in the same time were raysed vp in the church as Philetus Bishop of Antioch which succeded after Asclepiades afore mentioned an 220. and after him Zebennus bishop of the same place an 231. To these also may be added Ammonius the schoolemaister of Origene as Suidas supposeth also the kinsmen of Porphiry the great enemy of Christ. Notwithstanding this Ammonius endued with better grace as he left diuers bookes in defence of Christes religion so he did constantly perseuere as Eusebius reporteth in the doctrine of Christ which he had in the beginning receaued who was about y◠days of Alexander Iulius Aphricanus also about the tyme of Gordianus aforesayd is numbred among the old and auncient writers of whom Nicephorus writeth to be the scholer of Origene and a great writer of histories of that tyme. Unto these Doctors and Confessors may be adioyned the story of Natalius mentioned in the fift booke of Eusebius This Natalius had suffred persecution before like a constant confessor who being seduced and persuaded by Asclepiodotus and Theodorus which were the Disciples of Theodorus to take vpon him to be bishop of their sect promising to geue him euery month an hundreth and fiftie pieces of siluer and so he ioyning himselfe to them was admonished by vision and reuelatiō from the Lord. For such was the great mercy of God and of our Lord Christ Iesu that he would nor his Martyr which had suffered so much for his name before now to perish out of his church For the which cause sayth Eusebius God by certaine visions did admonish him But he not taking great heede thereunto beyng blynded partly with lucre partly with honor was at length all the night long scourged of the Angels In so much that he beyng made thereby very fore and early on the morow putting on sackcloth with much weeping and lamentation went to Zephyrinus the bishop aboue mentioned where he falling down before him and all the Christian congregation shewed them the stripes of his body and prayed them for the mercies of Christ that he might be receiued into their communion again from which he had sequestred himselfe before And so was admitted according as he desired After the decease of Pontianus Bishoppe of Rome afore mentioned succeeded next in that place Anterius of whom Isuardus writeth that Pontianus departing away did substitute him his roome But Eusebius writeth that he succeeded immediately after him Damasus sayth that because he caused the actes and deathes of the Martyrs to be written therefore he was put to martirdome himselfe by Maximinus the Iudge Concerning the tyme of this Byshop our writers do greatly iarre Eusebius and Marianus Scotus affirme that he was Bishop but one moneth Sabellicus sayth that not to be so Damasus assigneth to him xii yeares one moneth Volateranus Bergomensis and Henricus Erford geue to him three yeares one moneth Nauclerus writeth that he sat one yeare and one moneth All which are so farr discrepant one from an other that which of them most agreeth with truth it lyeth in doubt Next to this Bishop was Fabianus of whom more is to be sayd hereafter Of Hippolytus also both Eusebius and Hieronymus maketh mention that he was a bishop but where they make no relation And so likewise doth Theodoretus witnes him to be a bishop and also a Martyr but namyng no place Gelasius contra Eutichen sayth he dyed a Martyr and that he was bishop of an head Citie in Arabie Nicephorus writeth that he was Bishop of Ostia a port towne neare to Rome Certain it is he was a great writer and left many workes in the Church which Eusebius and Hierome do recite by the supputation of Eusebius he was about the yeare of our Lord 230. Prudentius in his Peristephanon making mentiō of great heapes of Martyrs buried by ix together speaketh also of Hippolytus and sayth that he was drawn with wild horses through fields dales and bushes and describeth thereof a pitifull story After the Emperour Gordianus the Empire fell to Philippus who with Philip his sonne gouerned the space of vj. yeares an 246. This Philippus with his sonne and all his familie was christened conuerted by Fabianus Origene who by letters exhorted him and Seuera his wife to be baptised being the first of all the Emperours that brought in Christianity into the emperiall seat Howsoeuer Pomponius Letus reporteth of him to be a dissembling prince this is certayne that for his Christianitye he with his sonne was slayne of Decius one of his Captaynes Sabellicus Bergomensis Lib 8. sheweth this hatred of Decius agaynst Philippus to be conceaued for that the Emperour Philip both the Father and the sonne had committed their treasures vnto Fabianus then Bishop of Rome The seuenth Persecution THus Philippus beyng slayne after him Decius inuaded the crowne about the yeare of our Lord 250 by whom was mooued a terrible persecution against the Christians which Orosius noteth to be the vij persecution The first occasion of this hatred and persecution of this tyrant conceaued agaynst the Christians was chiefly as is before touched because of the treasures of the Emperour which were committed to Fabian the bishop This Fabian first being a maryed man as Platina writeth was made Bishop of Rome after Anterius aboue mētioned by the miraculous appointment of God which Eusebius doth thus describe in this sixt booke When the brethren sayth he were together in the Congregation about the electiō of their Bishop and had purposed among them selues vpon the nominatiō of some noble and worthy personage of Rome it chaūced that Fabianus amōg other was there presēt who of late before was newly come out of the
In the which functioÌ„ he ministred the terme of xvj yeares Eusebius Lib. 6. cap. 35. Of this Heraclas writeth also Origene himselfe that he although beyng Priest yet ceased not to read ouer and peruse the bookes of the Gentils to the intent he might the better out of their owne bookes confute their errour c. After Heraclas succeeded Dionysius Alexandrinus in the bishoprike of Alexandria like as he succeded him in the schole before Which Dionysius also writeth of the same Heraclas vnto Philemon a Priest of Rome thus saying Hunc ego canonem typum a beato Heracla Papa nostro accepi c. that is This Canon and type I receaued of blessed Heraclas our Pope c. This Heraclas was no Martyr which dyed 3. yeares before Decius about the yeare of our Lord 250. After whom succeeded next in the same seat of Alexandria Dionysius Alexandrinus who also suffered much vnder the tiranny of Decius as hereafter shal be shewed Christ willing when we come to the tyme of Valerian Nicephorus in his fift booke and other which write of this persecutioÌ„ vnder Decius declare the horriblenes therof to be so great and so innumerable Martyrs to suffer in the same that he sayth it is as easie to number the sandes of the sea as to recite the perticular names of them whoÌ„ this persecution did deuour In the which persecutioÌ„ the chiefest doers and tormenters vnder the Emperour appeare in the history of Vincentius to be these Optimus the vnder Consull Secundianus Verianus and Marcellianus c. Although therfore it be hard here to inferre all and singular persons in order that dyed in this persecution yet such as remayne most notable in stories I will briefly touche by the grace of him for whose cause they suffred In the former tractation of the fift persecution mentioÌ„ was made before of Alexander bishop of Hierusalem and of his troubles suffred vnder Seuerus and how afterward by the miracle of God he was appointed bishop of Hierusalem where he continued a very aged man aboue the terme of 40 yeares gouernour of that Church til the tune of the first yeare of Decius At what tyme he being brought from Hierusalem to Cesarea into the iudgement place after a constant and euident confession of his fayth made before the Iudge was committed vnto prison and there finished his lyre as testifieth Dionysius Alexandrinus in the sixâ— booke of Eusebius After whome succeeded in that seate Mezabanes the xxxvj Bishop of that Citie after Iames the Apostle Mention was made also before of Asclepiades Bishop of Antioch who succeeded after Serapion and in the persecution of Seuerus did likewise perseuer a constant confessor and as Vincentius testifieth in his xj booke suffered Martyrdome at last vnder this Decius But this computation of Vincentius can in no wise agree with the truth of tyme for as much as by probable writers as Zonaras Nicephorus and other the sayd Asclepiades after Serapion entred the bishops seate of Antioch an 214. and sate vij yeares before the tyme of Gordianus After whom succeeded Philetus an 221. gouerning the function xij yeares And after him Zebinus followed an 232. and so after him Babylas which Babylas if he dyed in this persecution of Decius then could not Asclepiades also suffer in the same tyme who dyed so long before him as is declared Of this Babylas bishop of Antioche Eusebus and Zonaras record that vnder Decius he dyed in prison as did Alexander bishop of Hierusalem aboue rehearsed We read in a certaine treatise of Chrysostome intituled Contra Gentiles a notable and a long history of one Babylas a martyr who about these times was put to death for resistyng a certaine Emperour not suffring him to enter into the temple of the Christians after a cruell murder coÌ„mitted the story of which murder is this There was a certaine Emperour who vpon conclusioÌ„ of peace made with a certain nation had receiued for hostage or suretie of peace the sonne of the king beyng of yong and tender age with conditions vpon the same that neither he should be molested of them nor that they should euer be vexed of him Upon this the kings sonne was deliuered not without great care and feare of the father vnto the Emperour whom the cruell Emperor contrary to promise caused in short tyme without all iust cause to be slayne This fact so horrible beyng committed the tyrant with all hast would enter into the temple of the christians Where Babylas beyng bishop or minister withstoode him that he should not into the place approch The Emperour therewith not a litle incensed in great rage commaunded him forthwith to be laid in prison with as many irons as he could beare from theÌ„ce shortly after to be brought forth to death and execution Babylas going constantly and boldly to his Martyrdome desired after his death to be buried with his irons and bands so he was The story proceedeth moreouer and saith that in continuaunce of tyme in the raigne of Constantinus Gallus then made the ouersear of the East partes caused his body to be translated into the suburbes of Antioch called Daphnes where was a temple of Apollo famous with diuelish Oracles answers geuen by that Idole or by the deuill rather in that place In the which temple after the bringing of the body of Babylas the idole ceased to geue any more Oracles saying that for the body of Babylas he could geue no moe answers but complaining that that place was woont to bee consecrated vnto him but now it was full of dead mens bodies And thus the Oracles there ceased for that tyme till the comming of Iulianus who inquiring out the cause why the Oracles ceased caused the bones of the holy Martyr to be remooued agayne from thence by the christians whom he then called Galileans They commyng in a great multitude both men maydens and children to the tombe of Babylas transported his bones according to the commaundement of the emperour singing by the way as they went the verse of the Psalme in wordes as followeth Confounded be all that worship Images and all that glory in Idoles c. which comming to the Emperours â—ares set him in great rage against the Christians stirring vp persecution against them Albeit Zonaras declareth the cause something otherwise saying that so soone as the body of him and other Martyrs were remooued away incontineÌ„t the temple of the Idole with the Image in the night was consumed with fire For the which cause sayth Zonaras Iulian stirred vp with anger persecuted the Christians as shall be shewed Christ willyng in his order and place hereafter And thus much of Babylas which whether it was the same Babylas Bishop then of Antioche or an other of the same name it appeareth not by Chrysostome which neither maketh mention of the Emperours name nor of the place where this Babylas was bishop Agayne the stopping out of the
the beginning or Prologue of the Booke the sayde writer maketh mention of the ruinous walles of the towne of Verolamium containing the storye of Albanus and of his bitter punishments which walles were then falling downe for age at the wryting of the sayde booke as he saith Therby it seemeth this story to be written a great while after the martyrdome of Alban either by a Britaine or by an English mā If he were a Britaine how then did the Latin translation take it out of the English tounge as in the Prologue hee him selfe doeth testifie If hee were an Englishmā how then did he go vp to Rome for baptisme being a Pagan when he myght haue bene baptised amōg the Christian Britaines more neare at home But among al other euidences and declarations sufficient to disproue this Legendary story of S. Alban nothing maketh more against it then the very storie it selfe as where he bringeth in the head of the holy martyr to speake vnto the people after it was smitten of from the body Also where he bringeth in the Angels going vp comming downe in a piller of fire singing al the night long Item in the riuer which he sayth S Alban made drie such as were drowned in the same before in the bottome were founde aliue With other such like Monkish miracles and grosse fables wherewith these Abbey Monkes were wont in time past to deceaue the Church of God and to beguile the whole world for their owne aduātage Notwithstanding this I write not to any derogatiō of the blessed and faithful martyr of God who was the first that I did euer finde in this Realme to suffer Martyrdome for the testimonie of Christ. And worthy no doubt of condigne commendation especially of vs here in this land whose Christian faith in the Lorde and charitie toward his neighbour I pray God all we may followe As also I wishe moreouer that the stories both of him and of al other Christian Martyrs might haue bene deliuered to vs simply as they were wtout the admixture of all these Abbey like additiōs of Monkish miracles wherwith they were wont to paint out the glory of such saintes to the moste by whose offerings they were accustomed to receaue most aduauntage As touching the name of the Clearke mētioned in this story whome Alban receaued into his house I finde in the Englishe stories to be Amphibalus although the latine authors name him not who the same time flying into Wales was also set from thence againe to the same towne of Uerolamium otherwise called Uerlancaster where hee was martyred hauing his bellie opened and made to runne about a stake while all his bowels were drawen out then thrust in with swordes and daggers and at last was stoned to death as the foresaid legend declareth Moreouer the same time with Alban suffered also ij citizens of the foresaide Citie of Uerlancaster whose names were Aaron and Iulius beside other whereof a great number the same time no doubt did suffer although our Chronicles of their names doe make no rehearsall The time of the Martyrdom of this blessed Alban and the other seemeth to be about the second or thirde yeare of this tenth persecution vnder the tyrāny of Dioclesian and Maximinianus Herculius bearing then the rule in England about the yeare of our Lorde 301. before the comming of Constantius to his gouernement Where by the way is to be noted that this realme of Britaine being so christened before yet neuer was touched with any other of the nine persecutions before this tenth persecution of Dioclesian Maximinian In which persecution our stories and Polichronicon doe recorde that all Christianitie almost in the whole Ilelande was destroyed the Churches subuerted all bookes of the Scripture burned many of the faithfull both men women were slaine Among whome the first and chiefe ringleader as hath bene sayde was Albanus And thus much touching the martyrs of Britaine Nowe from Englande to returne againe vnto other countries where this persecution did more vehemētly rage we will adde hereunto the Lorde willing the stories of other although not of all that suffered in this persecution which were impossible but of certaine most principal whose singular constancie in their strong torments are chiefly renowmed in latter histories beginning first with Romanus the notable and admirable souldiour and true seruaunt of Christ whose historie set forth in Prudentius doth thus proceede so lamentably by him described that it will be harde for any man almost with dry cheekes to heare it Pitiles Galerius with his graunde captaine Asclepiades violently inuaded the citie of Antioche entending by force of armes to driue all Christians to renounce vtterly their pure religion The Christians as god would were at that time cōgregated together to whom Romanus hastely ran declaring that the Wolues were at hande which woulde deuour the christian flocke but feare not sayde he neither let this imminēt perill disturbe you my brethren brought was it to passe by the great grace of God working in Romanus that olde men and matrones fathers and mothers young men and maidens were all of one will and minde most ready to shed their bloud in defence of their Christian profession Word was brought to the captaine that the band of armed souldiors was not able to wrest the staffe of faith out of the hand of the armed congregation and all by reason that one Romanus so mightely did encourage them that they sticke not to offer their naked throtes wishing gloriously to die for the name of their Christ. Seeke out that rebell quod the captaine and bring him to me that he may aunswer for the whole sect Apprehended he was bound as a sheepe appoynted to the slaughter house was presented to the Emperor who with wrathfull countenance beholding him sayde What Art thou the author of this sedition art thou the cause why so many shall loose their liues By the gods I sweare thou shalt smart for it and first in thy flesh shalt thou suffer the paines whereunto thou hast encouraged the hearts of thy felowes Romanus answered Thy sentence O Emperour I ioyfully embrace I refuse not to be sacrificed for my brethren and that by as cruell meanes as thou mayest inuent and whereas thy soldiors were repelled from the christian cōgregation that so happened because it lay not in Idolaters and worshippers of Deuils to enter into the holy house of God and to pollute the place of true prayer Then Asclepiades wholy enflamed with this stoute answere commaunded him to be trussed vp and his bowels drawne out The executioners themselues more pitiful in hart then the captaine said not so sir this man is of noble parentage vnlawful is it to put a noble man to so vnnoble a death scourge him then with whips quod the captaine with knaps o◠lead at the ends In stede of teares sighs grones Romanus song psalmes al the time of his whipping requiring
by the occasions therof of the sacrifices of the old Egiptians permitted of God vnto the Israelits the ende 〈…〉 thereof being altered c. He sendeth also an other letter to the foresaid Austen wherein he warneth him not to be proude or puft vp for the myracles wrought of God by him in conuertyng the people of Englande but rather to feare and tremble least so much as he were puft vp by the outward work of miracles so much he shoulde fall inwardly through the vayne glory of his hart and therfore wisely exhorteth him to represse the swelling glory of hart with the remembraunce of his sinnes rather against God whereby he rather hath cause to lament then to reioyce for the other Not all the elect of God saith he worketh miracles and yet haue they their names written in the booke of life And therefore he shoulde not count so much of those miracles done but reioyse rather with the Disciples of Christ labor to haue his name written in the booke of life where al the electe of God be contained neither is there any ende of that reioycing And whatsoeuer miracles it hath pleased god by him to haue beene done he shoulde remember they were not done for him but for their conuersion whose saluation god sought thereby c. Item he directed an other Epistle to king Ethelbert as is expressed at large in the Chronicle of Henry Huntyngton Lib. 3. in the which Epistle first he praised God then commendeth the goodnes of the king by whom it pleased god so to worke such goodnes of the people Secondly exhortteth him to persist and continue in the godly profession of Christes faith and to be feruent and zealous in the same in conuerting the multitude in destroying the temples and works of idolatry in ruling and gouerning the people in all holines godly conuersation after the godly example of the Emperour Constantinus the great Lastly cōforting him with the promises of lyfe and reward to come wyth the Lord that raigneth and liueth for euer premonishyng him besides of the terrours distresses that shall happen though not in his dayes yet before the terrible daye of Gods iudgement wherfore he willeth him alwaies to be sollicitous for his soule and suspectfull of the houre of hys death and watchfull of the iudgement that he may be alwaies prepared for the same when that iudgement shall come In the ende he desireth him to accept such presentes as giftes which he thought good to sende vnto him from Rome c. Austen thus receyuing his palle from Gregory as is aboue said and now of a Monke beyng made an Archbyshop after he had baptised a great part of Kent hee after made two Archbyshops or Metropolitanes by the commaundement of Gregory as witnesseth Polychronicon the one at London the other at Yorke Mellitus of whō mention is made before was sent specially of the Eastsaxons in the prouince of Essex where after he was made Bishop of London vnder Sigebert kyng of Essex which Sigebert together with his vncle Ethelbert first built the church and minster of saint Paule in Londō and appointed it to Mellitus for the byshops sea Austē associate with this Mellitus and Iustus through the help of Ethelbert assembled and gathered togither the Byshops Doctours of Britaine in a place which taking the name of the sayd Austen was called Austens Oke In this assēbly he charged the sayd Byshops that they should preach with him the word of God to the Englishmen also that they should among themselues reforme certayne rytes and vsages in their church specially for keping of their Eastertyde baptising after the maner of Rome and such other lyke To these the Scotes and Brytons woulde not agree refusing to leaue the custome which they so long time had contynued wythout the assent of them all which vsed the same Here the stories both of Bede Cestrensis in Polychron Huntyngtonensis Iornalensis Fabianus and other moe write of a certaine miracle wrought vpon a blinde Englishe man whom when the Britons could not helpe Austen kneeling downe and praying restored the blynde man to sight before them all for a confirmation as these authours saye of hys opinion in keeping of Easter But concerning the credite of this miracle that I leaue to the authours of whom I had it Then Austen gathered an other Synode to the which came seauen Byshops of Brytons with the wisest men of that famous Abby of Bangor But first they tooke counsell of a certayne wyse and holye man amongest them what to doe and whether they shoulde be obedient to Austen or not And he saide if he be the seruaunt of god agree vnto him But howe shall wee knowe that sayde they To whom he aunswered againe If he be meeke and humble of hart by that know that he is the seruant of god To this they said againe how shal we know him to bee hūble meeke of hart By this quoth 〈◊〉 seing you are the greater number if he at your comming 〈◊〉 your Synode rise vp courteously receaue you 〈…〉 him to bee an humble and a meke man But if he shall contemne and despise you being as ye are the greater part despise you him agayne Thus the Brytaine Byshops entring into the Counsell Austen after the Romishe maner keeping hys chaire would not remoue Whereat they being not a little offended after some heate of words in disdain great displeasure departed thence To whō then Austen spake and said that if they would not take peace with their brethren they should receaue war with their enimies And if they disdained to preach with them the way of life to the English nation they should suffer by their handes the reuenge of deth Which not lōg after so came to passe by the meanes of Ethelfride king of Northumberlande who being yet a Pagan and stirred with a fierce fury against the Britanes came with a great army against the city of Chester where Brocmayl the Consull of that Citie a fryend and helper of the Britaines side was readye with his force to receaue him There was at the same time at Bangor in Wales an exceding great Monastery wherin was such a number of Monkes as Galfridus with other authors doe testifie that if the whole company were deuided into seuen parts in euery of the seuen parts were conteined not so few as 300. Mōkes which al did liue with the sweat of their browes and labor of their owne hands hauing one for their ruler named Dinoe Out of this Monastery came the Monks to Chester to pray for the good succes of Brocmayl fighting for them against the Saxons Thre daies they cōtinued in fasting and praier When Ethelfride the foresaide king seing them so intent to their praiers demaunded the cause of their comming thether in such a cōpany When he perceaued it was to pray for their Consull then saith he although they beare no weapon yet they fight against
maintaining of Monkery falsly being perswaded that remission of theyr sinnes remedy of their soules therein did lie in building monasteries erecting churches and cloysters and in placing monks in the same and such other almes deedes and workes of deuotion Wherin appeareth how ignorāt that time was of the true doctrine of Christes faith and of free grace of the Gospell which promiseth life remedy and iustification not by any deuout merits of oures nor by any workes either of the lawe of God or of the inuentions of man but onely and freely by our faith vpon Christ Iesus the sonne of God in whom only consisteth al the promises of God Amen Nowe remaineth as in the former booke before so in this likewise to prosecute the order race of Archbishops of Canterbury as we haue done the race of kings beginning with Etheredus who succeded next after Celnocke the seuententh Archbishop of that Sea mentioned where we last left before Pag. 131. The names and order of the Archbishops of Caunterburie from the time of king Egbert to William Conquerour 18. Ethelredus 18  19 Pleimūdus 29 This Pleimundus was scholemaster to king Altrede 20. Athelmus 12. 21. Vlfelmus 23  22. Odo 20. By the players of thys Oddo the Monkish stories say that the sworde of King Ethelstane was brought again into his scabberd As touching the Epistle of thys Odo sent to other Byshoppes vide pag. 251. 23. Elfius or Elfinus 1 This Elfius first bishop of Winchester came to the sea of Cant. by the commaundement of King Edgar some say by bribes contrary to the mind of Odo Wherupon in the first day of hys consecration he insulting vppon the tomb of Odo with despite shortly after wēt to Rome for his pal where in his iorny vpon the alps he died for colde in so much that his horses being killed he put in their warme bellies yet could get no heate Malms 24 Dunstan 20. Of this Dunstane many monkish miracles be fained as of the harpe vpon the wall playing by it self Gaudent in Coelis c. of our ladie with her companie appearing to him singing Cantemus domino sociae Cantemus honorem Dulcis amor christi personet ore pio Also of the Angels singing Kyrieleyson c. Item of holding the Deuill by the nose with a paire of tonges tempting him with women Malmes Item of seeing the holy Ghost at his masse in likenesse of a Doue Item in deliuering the soule of Edwine from the Deuill Item in foreseeing the death of King Edred by the death and falling of his horse Item of his mother being great with Dustane when all the candels of others went out her onely candle remained light many other like fables c. ¶ Polydorus maketh Dunstane to be the 23. archb 25. Ethelgarus 1 This Siricus was the counseller to king Egelred to redeme peace of the Danes with a great tribute 26. Elfricus 11 27. Siricius 5 28. Elphegus 6 Elphegus because he denied to paye to the Danes a tribute was stoned to death at Greenewich of some is called a martyr 29. Liuingus 7 30. Egenoldus 17 31. Edsius 11 32. Robertus 2 This Robertus caused Godwine and his sonnes to be banished accusing them of Treason But afterward they being restored he went to Rome and at his returne died 33. Stigandus 17 Stigandus being an English man in the time of W. Conquerour the Normane was by the craft of the sayd William conueied into Normandie where a while with great honour he was entertained At length the sayde William procured secreately the popes letters to depose him that hee might place Lanfrancus in his roume This Stigandus died at length in prison 34 Lanfrancus 19 The ende of the thirde Booke THE FOVRTH BOOKE CONTEINING other 300. yeares from William Conquerour to the tyme of Iohn Wickliffe wherein is described the proude and misordered raigne of Antichrist beginning to stirre in the Church of Christ. WILLIAM Duke of Normandie surnamed Conqueror base sonne of Duke Robert the sixth Duke of Normandie nephew vnto king Edward after the foresaid victorie against Harold the Englishmen obtained was receiued king ouer the Realme of Englande not so much by the assent as for feare and necessitie of time For els the Londiners had promised their assistance to Edgar Atheling to the vttermost of their power But being weakened wasted so greatly in battailes before and the Duke comming so fast vppon them fearing not to make their partie good submitted themselues Whereupon the saide William of a Duke made a King was crowned vpon Christmas day the yeare of our Lorde 1067. by the handes of Aldredus Archb. of Yorke Forsomuch as at that time Stigandus Archb. of Canterb. was absent or els durst not or woulde not come in the presence of the king A litle before the comming in of this Duke a terrible blasing starre was seene the space of 7. daies which was the yere before In record wherof as well of the conquest of the Duke as of the blasing starre these verses yet remaine Sexagenus erat sextus millesimus annus Cum pereunt Angli stella monstrante cometa Which king thus being crowned did reigne ouer the realme of England the space of 21. yeres and one moneth with great seuerity cruelnes towarde the Englishmen burdening them with great tribute and exactions which was to pay of euery hide of grounde containing 20. acres 6. shillings By meane wherof certaine parties of the land rebelled and specially the citie of Exceter But at last William ouercame them and wan the city and punished them grieuously But for that for other sterne deedes of William diuers of the Lordes departed to Scotland wherfore he kept the other Lordes that taried the straiter and exalted the Normanes geuing to them the chiefe possessions of the land And for so much as he obteyned the kingdome by force and dent of sword he chaunged the whole state of the gouernance of this common weale and ordeined new lawes at his owne pleasure profitable to himself but greuous hurtful to the people abolishing the lawes of king Edward Wherunto notwtstanding he was sworn before to obserue maintaine For the which great commotions and rebellions remained long after among the people as hystories record to haue the sayd lawes of king Edwarde reuiued againe Ouer and besides this he builded 4. strong castles 2. at Yorke one at Notingham another at Lincolne which garrisons he furnished with Normanes About the third yere of his reigne Harold Canutus sonnes of Suanus King of Denmarke entered into the North countrey The Normanes wythin Yorke fearing that the Englishmen woulde aide the Danes fired the suburbes of the towne wherof the flame was so big and the winde so strong that it tooke into the city and brent a great part therof with the minster of S. Peter Where no doubt many worthy workes and
with him slaine also as appeareth in the battaile as also of theÌ„ who were planted aduanced by the said Conqueror in the lands possessioÌ„s of English Lordes whome he either expulsed or els beheaded The names of which Normands here folow vnderwritten ¶ Out of the Annales of Normandie in French wherof one very Auncient written Booke in Parchment remayneth in the custody of the writer hereof THe day after the battaile very early in the Morning O do bishop of Bayeux song Masse for those that were departed The Duke after that desirous to know the estate of his battaile and what people he had therein lost and were slaine he caused to come vnto him a Clarke that had written their names when they were embarked at S. Valeries and commaunded him to call them all by their names who called them that had bene at the battaile and had passed the seas with Duke William And hereafter followeth their names The names of those that were at the Conquest of England O Do Bishop of Baycuix Robert Conte de Mortaign These two were brethren to Duke William by their mother Baudwin de Buillon Roger Conte de Beaumont surnamed with the beard of whom desceÌ„ded the lign of Meullent Guillaume Malet Le Sire de Monfort fin Rille Guill de Viexpont Neel de S. Sauueur le Viconte Le Sire de Fougiers Henry Seigneur de Ferieres Le Sire Daubemare Guillaume Sire de Romare Le Sire de Lithehare Le Sire de Touque Le Sire de la Mare Le Sire de Neauhou Le Sire de Pirou Rob. Sire de Beaufou Le Sire Danou Le Sire de Soteuille Se Sire de Margneuilleâ— Le sire de Tacaruille Eustace DaÌ„bleuille le sire de MaÌ„gneuille Le Sire de Grantmesnil Guillaume Crespin Le Sire de S. Martin Guill de Moulins Le Sire de Puis Geoffray Sire de Mayenne Auffroy de Bohon Auffroy Maugier de Cartrait Guill de Garennes Hue de Gournay Sire de Bray Le Conte Hue de Gournay EuguemoÌ„t de l'aigle Le vicoÌ„te de Touars Rich. DauuereÌ„chin Le Sire de Biars Le Sire de Solligny Le Bouteiller Daubigny Le Sire de Maire Le Sire de Vitry Le Sire de Lacy. Le Sire du val Dary Le Sire de Tracy Hue Sire de MoÌ„tfort Le Sire de Piquegny Hamon de Kayen Le Sire Despinay Le Sire de Port. Le Sire de Torcy Le Sire de Iort Le Sire de Riuiers Guillaume MoyoÌ„ne Raoul resson de ringueleiz Roger Marmion Raoul de Guel. Auenel des Byars Paennel du Monstier Hubert Rob. Bertran le Tort Le Sire de Seulle Le Sire de Doriual Le Sire de Breual Le Sire de S. Iehan Le Sire de Bris. Le Sire du homme Le Sire de Sauchoy Le Sire de Cailly Le Sire de Semilly Le Sire de Tilly. Le Sire de Romellâ—â— Mat. de Basqueuille Le Sire de pruaulx Le Sire de Gonis Le Sire de Sainceaulâ— Le Sire de Moulloy Le Sire de MoÌ„ceaulx The Archers du â—al de Reul Bresheul of 〈◊〉 other places Le Sire de S. Saen i. de S. Sydonio Le Sire de Kiulere Le Sire de Salnaruille Le Sire de Rony Eude de Beâ—â—ugieu Le Sire de Oblie Le Sire de Sacie Le Sire de Nassie Le Visquaius de Chaymes Le Sire du Sap. Le Sire de Glos. Le Sire de Mine Le Sire de GlaÌ„uille Le Sire de Breenâ—â—â— Le Vidam de Baitay Raoul de Morâ—mont Pierre de Baillend Sire de Fiscampi Le Sire de Beansault Le Sire de Tillieres Le Sire de Pacy Le Seneschalde Torcy Le Sire de Gacy Le Sire Doully Le Sire de Sacy Le Sire de Vacy Le Sire de Tournecut Le Sire de Praeres Guillaume de Coulombieres 〈◊〉 Sire de Bollebec Rich Sire Dorbec Le Sire de BoÌ„neboz Le Sire de Tresgoz Le Sire de Montsiquet Huerle Bigot de Maletor Le Sire de la Haye Le Sire de Brecy Le Sire de Mombray Le Sire de Saye Le Sire de la Ferte Bouteuillain Troussebout Guillaume Patric de la Laund Hue de Moltemer Le Sire Danuillers Le Sire Donnebaut Le Sire de S. Cler. Rob. le filz Herneys Duc d'Orleans Le Sire de Harecourt Le Sire de Creuecoeur Le Sire de Deyncourt Le Sire de Brimetot Le Sire de Combray Le Sire Daunay Le Sire de Fontenay Le Conte Deureux Le Sire de Rebelchil Alain Fergant Conte de Bretaigne Le Sire de S. Vallery Le Conte Deu. Gaultier Giffard coÌ„te de Longueuille Le Sire Destouteuille Le Conte Thomas Daubmalle Guill CoÌ„te de Hoymes Darques Le Sire de Bereuille Se Sire de Bâ—eante Le Sire de Frean uille Le Sire de Pauilly Le Sire de Clere. Toustan du Bee Le Sire de Maugny Roger de Montgomery Amaury de Touars Ouer and besides the great number of Knights and Esquiers that were vnder them In the same battail betwene the sayd William the bastard Duke of Normandy on the one part and King Harold on the other part there were slain on King Harolds side of Englishmen 66654. And on Duke Williams side there were slaine 6013. men as it is to bee found in the Chronicles of S. Peter of Westminster besides those that were drowned in the Riuer of Thames When as the aboue named and many other great Lordes were so called some of them appeared other some did not For some of them were slayne there in the held and others so wounded that they could not come forth to shew themselues Then gaue the Duke commaundement that the dead should be buried and those that were sicke comforted and eased the best that myght be c. Out of the Auncient Chronicles of England touching the names of other Normands which seeme to remayne aliue after the battaile and to be aduaunced in the Seignories of this land IOhn de Maundeuile Adam Vndenile Bernard de Freuile Rich de Rochuile Gilbard de Frakuile Hugo de Douile SymoÌ„d de Roteuile R. de Euyle B. de Kneuuile Hugo de Moruile R. de Coleuile A. de Waruile C. de Karuile R. de Roteuile S. de Stoteuile H. Bonum I. Monum W. de Vignoum K de Vispount W. Bailbeof S. de Baleyne H. de Marreys I. Aguleyne G. Agilon R. Chamburlayne N. de Vendres H. de Verdon H. de Verto C. de Vernon H. Hardul C. Cappan W. de Camuile I de Cameyes R de Rotes R. de Boys W. de Waren T. de Wardboys R de Boys W. de Audeley K. Dynham R. de Vaures G. Vargenteyn I. de Hastings G. de Hastank L. de Burgee R. de Butuileyn H. de Malebranche S. de Malemain G. de Hauteuile H Hauteyn R. de Morteyn R. de Mortimere G. de Kanouile E. de Columb W. Paynel C. Panner H. Pontrel I. de Riuers T. Reuile W. de Beauchamp R. de Beaupale E.
prelates and churchmen threatning him with their bishops staues fiersly approching vpoÌ„ him Wherupon being dismayd in all hast ran tooke his sword to defeÌ„d himself finding there none to strike who afterward asking counsaile concerning these visions was mouthed by one of his pâ—ssitions named Grimbald by repentace almes and amendment of life to make some mends to god and to his countrey whom he offended Which thre vowes thus being made the next yere after he went to England where he being vpon the seas in a great tempest with hys daughter Matild remembred there his iii. vowes And so comming to the land for performance of the same â—irst released vnto the conuitons the Danogelt which his father his brother before had renued Secondly he went to S. Edmondesbury where he shewed great benefites to the churchmen Thirdly he procured iustice to be administred more rightly throughout his realme c. Also he ordayned and erected a new bishoprike at Carlile In the 33. yeare of this kinge raigne as witnesseth a certayne author a great part of the citie of London wyth the Church of S. Paule was burned with fire in Whition weeke After Calixtus whose story and ryme is before discoursed succeeded Pope Honorius ii Notwithstanding that the cardinals had elected another yet he by the means of certain citizens obtained the papacie an 1125. About the second yeare of his induction as is to be red in Math. Paris there was a certaine legate of his called Ioannes-Cremensis sent downe to England from the Pope for the redresse I cannot well tell whoreof But in deede the chiefest purpose of his commyng as of all other after hym in those dayes was to fill their pouches with English money as may further appeare by their procedings This Legate commyng then with the Popes letters directed both into england Scotland after he had well refreshed himselfe in Bishops houses and amongest the Abbotts at length resorted to London where he assembled the whole Clergy together inquired of Priestes concubines otherwise called theyr wiues making there upon a statute in the said Synode of London after this tenor Praesbyteris diaconibus subdiaconibus canonleis vxorum concubinarum omnium omnillo foeminarum concuberniat autoritate Apostolica inhibemus praeter matrem aut sororem vel amitam aut eiusmodi quae omnino careant suspitione Et qui decreti huius violator extiterit confessus vel convictus ruinam-ordinis patiatur Inter consanguineos seu affinitate propinquos vsque ad septimam generationem matrimonia contrahi prohibemus That is vnto priests deacons subdeacons and canons we do vtterly inhibite by authoritie Apostolicall all maner societie and conuersation with all kynde of women except onely their mother sister or Aunt or such whereof can ryse no suspicion And whosoeuer shall be found to violate this decree beyng conuict thereof shall sustaine thereby the losse of all that he hath by his order Moreouer amongst kindred or such as be ioyned in affinitie we forbid matrimony vnto the seuenth generation c. But see how God worketh against such vngodly proceedings The next night after it happened the same Cardinal rufflyng reuellyng wyth his concubines to be apprehended in the same vice wherof he had so straightly geuen out precepts the next day before to the no little slaunder and shame as Math. Paris doth write of the whole clergy Unto this tyme liued Henricus the v. Emperor after he had raigned 20. yeres dying without issue as is before mentioned Next after Henricus the Imperiall crowne came to Lotharius Duke of Saxon. an 1127. Certayne historyes make mention of one Arnulphus in the tyme of this Pope Honorius ii Some say he was Archbish. of Lugduneias Hugo Platina Sabellicus Trithemius sayth he was a priest whose history as it is set forth in Trithemius I will briefly in English expresse About this time sayth he in the dayes of Honorius ii one Arnulphus Priest a man zelous and of great deuotion and a worthy preacher came to Rome which Arnulphus in his preaching rebuked the dissolute and lasciuious losenes incontinencie auarice and immoderate pride of the clergy prouoking all to follow Christ and his Apostles in the pouerty rather and in purenes of lyfe By reason whereof this man was well accepted and highly liked of the nobilitie of Rome for a true disciple of Christ but of the Cardinals and the clergy no lesse hated then fauoured of the other In so much that priuily in the night season they tooke hym and destroyed him This his martyrdome sayth he was reuealed to hym before from God by an Aungell he beyng in the desert wheÌ„ he was sent forth to preach wherupoÌ„ he sayd to them publikely with these words I know sayth he ye seeke my lyfe and know ye will make me away priuisy But why because I preach to you the truth and blame your pryde stoutnesse auarice incontinencie with your vnmeasurable greedines in getting and heaping vp riches therfore be you displeased with me I take here heauen and earth to witnesse that I haue preached to you that I was commaunded of the Lord. But you contemne me and your creator who by his onely sonne hath redemed you And no meruaile if ye seeke my death beyng a sinfull person preaching to you the truth when as if S. Peter were here this day and rebuked your vices which doe so multiply aboue all measure you would not spare him neither And as he was expressing this with a loude voyce he sayd moreouer For my part I am not afrayd to suffer death for the truth sake but this I say to you that God will looke vpon your iniquities and will be reuenged You beyng full of all vnpuritie play the blynd guides to the people committed to you leading them the way to hell A God he is of reuengeaunce Thus the hatred of the Clergy beyng incensed agaynst hym for preaching truth conspired agaynst him and so laying priuy waite for hym tooke hym and drowned him Sabellicus Platina say they hanged hym In the second Tome of the general Councels imprinted at Colen is mentioned a certain booke called Opus tripartitum written as the author supposeth aboue 400. yeres ago either of this Arnulphus or iust about the same tyme. In this booke the writer complaineth of many enormities and abuses in the Church First of the number of holy dayes declaring what occasion of vice groweth thereby accordyng to the common saying of whores and naughty women which say they vauntage more in one holy day then in 50. other dayes besides Item complaineth of the curious singing in cathedral churches whereby many bee occasioned to bestow much good tyme yea many yeres about the same which otherwise they might geue to the learning of better sciences Likewise he complaineth of the rable and multitude of begging Friers and religious men professed womeÌ„ shewyng what great occasion of idle vncomely
an example to the flocke and when the chiefe Pastor shall appeare you shall receiue an incorruptible crowne of eternall glory c. And this is the doctrine of Peter as they shal se which do not obey it As for vs the other part of the sayd Epistle is sufficient Wherein he willeth thē to reioice which are in heauines through manifolde temptations that the triall of theyr sayth being much more precious thē gold that perisheth and is tryed in fire may be theyr laud honour and glory at the appearing of the Lord Iesu. c. But beare with me I pray you O holy Father and of all your Predecessors most meekest and suffer my wordes though the seme something sharpe for they be sighings of a sorrowfull hart Wherefore gird about your loynes with fortitude and light vp the candle of your descretion and seeke the groat that is lost of the vnity I meane of sayth And we will also with like compassion ioyne with your holynesse and will not spare this weake body of mine in pretending any excuse either of age or lēgth of the way For the more laborous the trauell is the moe crownes it bringeth And S. Paule sayth Euery man shall receiue reward according to his trauell c. Neither are we ignoraunt if it please your holinesse that like as we Grecians for our partes do labour in all respectes to keepe and obserue the sincerity of true sayth and doctrine not to erre ne swerue in any part or poynt from the statutes of the blessed Apostles and auncient fathers so the Church likewise of old Rome doth for her part labour also we know well to follow the sincere verity of Christian doctrine and thinketh her selfe to erre in nothing nor to neede any remedye or reformation And this we know is the iudgement and saying of both the Churches aswell of the Greekes as of the Latines For no man can see any spot in his owne face without he stoope downe to the glasse or els be admonished by some other whether his face be blotted or no. Euen so haue we many great sayre glasses set before vs first the cleare Gospell of Christ the Epistles of the Apostles and diuinitie bookes of auncient writers Let vs therefore looke in them well They will shew euery mans minde and iudgement whether he go right or wrong The God of peace tread downe Sathan speedely vnder our feet The author of peace confound the sower of discord He that is the cause of all goodnes destroy the hater of that which is good and which geueth cause of offence and slaunder And he which is God of all ioy and peace send to vs whiche are the shepheardes of his sheepe reasonable the aungell of peace and messenger of great glad tidings as he did in the Natiuitye of Christ to the shepheardes of brute sheepe and vnreasonable and make vs worthy to sing that ioyfull song of Gods prayse Gloria in excelsis Deo in terra pax hominibus bona voluntas and to receiue one an other with an holy kisse The grace of our Lord Iesus Christ and the peace of God the Father and the communion of the holy spirit be with you alwayes Amen ¶ An other Epistle of the sayd Germanus Patriarch of Constantinople and Primate of the Greek Church to the Cardinals of Rome AN other letter the sayd Germanus Patriarch of Constantinople wrote also the same time to the Popes Cardinals wherin he first commending them for theyr wisedome and counsell and shewing what vtility commeth by good counsell geuing for so much as God sayth he many times that he hydeth from one inspireth to an other so that that good thing which by the almighty God is sonderly dispensed to diuers through common counsell and conference spreadeth to the publicke vtility of many c. After this eftsoones he beginneth to exhort them that they like charitable ministers and discrete counsellors will take in hand the spirituall armour of God to cast downe the stoppe partition walle of the olde discord betweene the Greekes and Latine Church that they will be a meanes to the Bishop of Rome that they which so long haue bene disseuered by dissention may now be conioyned in vnity of peace in brotherly charity and communion of fayth Concerning which matter I haue sayth he already written to his holynesse And now I beseech the king of heauen whiche tooke the shape of a seruaunt to helpe his miserable seruauntes and was exalted vpon the crosse to raise them vp which were fallen into the profundity of desolation that he will vouchsafe to put from your hartes all elation of minde extolling it selfe ouer and aboue the vnity of your brethren and fellow seruauntes and to lighten your consciences with the true light of vnderstanding that we may altogether agree in one that there be no schisme amongst vs. Let vs therefore as we are instructed so abide in one minde that it be not sayd of vs as it was of the Corinthians before vs I hold of Paule I of Apollo I of Coephas and I of Christ but that all we as we holde the name of Christ and are all called Christians so may also abide in that wherein we are instructed in one minde that is to follow loue and charity in Christ Iesus hauing alwayes in our hartes the wordes of the Apostle saying One Lord one Fayth one Baptisme And now to be playne with you in that I haue to say I shal desire you not to be offended with me in vttering the trueth as a frend vnto you The wordes sayth Salomon of a wise man telling trueth be like to nayles which be driuen in deepe And truth for the moste parte breedeth enemies And therefore though I am partly afrayd yet will I simply confesse the trueth vnto you Certes this diuision of Christian vnity amongst vs proceedeth of no other cause but onely of the tiranny oppression and exactiōs of the Church of Rome which of a mother is become a stepdame and hath put her children from her whome long time she nourished after the maner of a rauening bird which driueth her yong from her which children how much the more humble and obedient they are to her the lesse she esteemeth them and treadeth them vnder foot not regarding the saying of the Gospel Who so humbleth himselfe shal be exalted Let modesty therefore something temper you and let the auarice of the Court of Rome although it can not well out of the flesh which is bred in the bone yet surcease a while and let vs together condescend to the triall of the trueth which trueth being found out on both sides let vs constantly embrace the same For why we haue bene altogether some times both Italians and Grecians in one fayth and vnder the same Canons hauing peace each with other and defending one an other and confounding the enemies of the Church At what tyme many flying out of the west
none of them whom he could there finde so he neuer ceased all hys life after to enquire out and to be reuenged of all suche as had bene in any part or consenting to that matter For the which his extreme and implacable tyranny he was in such hatred of all the people that as he sayd he could not fynde one of all the commons to take his part when need required Among all other which were for that matter troubled was one Adam Byshop of Hereford who being unpeached of treason with other moe was at length arested in the Parliament to appeare and answere to that should be to him obiected Many thinges there were layde agaynst him for taking part with them that rose agaynst the Kyng with matters moe and haynous rebukes c. Whereunto the Byshop a great while aunswered nothing At length the Byshop clayming the liberties and priuiledges of the Church answered to the king in thys form The due reuerence of your Princely maiesty euer saued Ego Sanctae Ecclesiae Dei minister humilis membrum eius Episcopus consecratus licèt indignus ad tam ardua nequeo respódere nee debeo absque D. Cant. Archiepiscopi post summum pontificem mei directi iudicis cuius etiam sum suffraganeus autoritate aliorum parium meorum Episcoporum consensu That is I an humble minister and member of the holy Churche of God and Byshop consecrate albeit vnworthy cannot neither ought to answere to these so hye matters without the authoritie of the Archbishop of Caunterbury my direct iudge next vnder the high Bishop of Rome whose suffâ—agane also I am and the consent likewise of the other my fellow Bishops After which wordes by him pronounced the Archbishop and other Byshops with him were ready to make humble intercession for hym to the king and did But when the king would not be wonne nor turned with any supplication the sayd Byshops together to the Archbishop and the Clergy comming with their crosses tooke him away challenging him for the Churche without any more answere making charging moreouer vnder the censures of the Churche and excommunication none to presume to lay any further handes vpon him The king moued with thys boldnes and stoutnes of the clergy coÌ„mandeth notwithstanding to proceede in iudgement and the iury of 12. men to go vppon the enquiry of his cause who finding and pronouncing the Bishop to be gilty the kyng caused immediately al his goods possessioÌ„s to be coÌ„fiscate vnto himselfe moreouer made hys plate and all his housholde prouision to be throwne out of his house into the streete but yet he remained so stil vnder the protection and defence of the Archbishop c. This Archb. was Walter Winchelsey after whom succeeded Simon Mepham in the same see of Caunterbury an 1327. Ex Thom. Walsingham After pope Clement the 5. by whose decease the Romish see stood vacant as ye heard two yeares and 3. moneths next was elected Pope Iohn 22. a Cistercian monke who fare in that papacy 18. yeares He was stout and inflexible geuen so much to the heaping of riches that he proclaymed them heretickes whiche taught that Christ and hys Apostles had no possessions of theyr owne in thys world At this time was Emperour Ludonicus Bauarus a worthy man who with this Pope and other that folowed hym had no lesse contention then had Fredericus before mentioned in the time of king Henry the thyrd Insomuch that this contention and variaunce continued the space of 24. yeares The cause and first origene of this tragical conflicte rose vpon the constitution of ClemeÌ„t the 5. predecessor to this pope by whom it was ordayned as is afore meÌ„tioned that Emperours by the Germayne Princes elected might be called kinges of the Romaynes but might not inioy the title or right of the Empyre to bee nominated Emperour without theyr confirmation geuen by the Pope Wherefore this foresayd Emperour because he vsed the emperiall dignitie in Italy before he was authorised by the pope the sayd Pope therefore excommunicated the Emperour And notwithstanding the Emperoure oftentimes did profer himself to make intreaty of peace and coÌ„corde yet the Pope inflexible woulde not bend The writinges of both partes yet be extant wherein the sayd Byshop doth make his auaunt that he had full power to treat and depose kinges and Emperours at his pleasure In the same time were diuers learned men which seeing the matter did greatly disalow the Bishop of Romes doynges among whome was Guillerne Ocham whose tractations were afterward condemned by the Pope for writing agaynst the temporall iurisdiction of theyr see And an other named Marselius Patauius which wrote the booke intituled Defensor pacis geuen vp to the handes of the sayd Emperour wherein the controuersie of the Popes vnlawful iuiurisdiction in things temporall is largely disputed the vsurped authoritie of that see set forth to the vttermost It is found in some wryters that a great cause of this variaunce first began for that one of the Emperours secretaries vnknowing to the Emperour in certayne of hys letters had likened the Papal see to the beast rising out of the sea in the Apocalips At length when the Emperour after much sute made to the pope at Auinion could not obtayne his coronation comming to Rome was there receaued with great honour where he with his wife were both crowned by the full consent of all the Lordes and Cardinals there and moreouer an other pope there set vp called Nicholas the fift After which thinges done the Pope not long after departed at Auinion in France after whom succeeded then Benedictus 12. a monke of Benedicts order and rayned 7. yeares Who by the counsayle of Phillip the French kyng confirmed and prosecuted the censures and cursinges that Iohn his predecessour had published agaynst Lewes the Emperour Moreouer depriued him of his Emperiall Crowne and also of hys Dukedome of Bauaria The Emperour vpon this commeth to Germany and assembling the Princes electors Dukes Bishops Nobles and the learned in a councel at Francford there declared before them out of the auncient lawes and customes of the Empire how it standeth onely in the Princes Electours and in none other to elect the k. or the Emperors of the Romaines for in both these names was no difference so that the same Electors in chusing the king of the Romaynes did also elect and chuse the Emperour whiche Emperour so by them constitute had lawfull right without any information of the Apostolicall see to exercise the administration of the Empyre And if he were lawfully elect ought to be annoynted of the Romayne Byshop which if hee doe refuse then might hee be annoynted and declared Emperour and Augustus by any other Catholicke Bishoppe thereunto appoynted as by the olde maner and custome hath bene especially seeing these iniunctions are but certaine soleÌ„nities added and inuented by the bishops onely for a token of vnitie betweene the church
preach no lyes nor vayne iests or other things not authorised but only the law of Christ the minds of the holy doctors And he that doth so preach necessity occationing or mouing him therunto in case there be no Pope or Bishop or in case possible to withstand the preaching of heretickes or false preachers he in so doing doth not vsurpe the office of preaching and in suche case there is no doubt but he is sent of God and this doth also answere vnto that which is consequently sayd that if any man will peradueÌ„ture craftely answere that such preachers are inuisibly seÌ„t of God although not visibly of meÌ„ when as that inuisible seÌ„ding of God is much more better theÌ„ the visible sending of men A man may reasonably answere therunto that forsomuch as that interuall seÌ„ding is secret it is not sufficient for a man onely to say that he is sent of God forsomuch as euery hereticke may so say but he ought to proue the same his inuisible calling by the working of some miracle or by some speciall testimony of the scripture Here it is to be noted according to S. Augustine in his 65. booke of quest vnto Orosius that there is 4. kindes of sending The first is from God onely whereof we read in Moises other which were inspired by God And this kinde sending loseth from the daunger of the statute so that he whom the spirit of God hath enspired this prelate geuing thankes may proceed vnto a better life WherupoÌ„ Pope Urbane sayd 19. quest 2. There be sayd he 2. lawes the one publick the other priuate The publick law is that which is confirmed in writing by the holy fathers such as is the canon law which is only geuen for transgressions As for example it is decreed in the canons that none of the clergy shall go froÌ„ one bishoprick vnto an other without the letters commendatory of his bishop the which was ordeined onely for offeÌ„ders that no infamed persons should be receiued of any bishop For they were wont when they could not celebrate or do their office vnder their owne Bishopricke to go vnto another which now is forbidden by the lawes and precepts The priuate law is that which by the instruction of the holy Ghost is written in the hart as the Apostle speaketh of many which haue the law of God written in their hartes And in an other place Forsomuch as the Gentiles haue not the law of God but naturally doe those thinges which are of the law they are lawes vnto theÌ„selues And afterward he sayth the priuate law is much more worthy then the publicke law For the spirit of god is a law And they which are moued by the spirit of God are led by the law of God And who is he that can worthely resist agaynst the holy Ghost Whosoeuer therfore is led by the spirit of God albeit his bishop do say him nay let him go freely by our authority for the law is not appointed for the iust man for where as the spirit of God is there is liberty and if ye be led by the spirite of God ye are not vnder the law Beholde here it is affirmed that the sending by God through inspiration is not bound vnder the bondage of the law for that law is more worthye then the publicke law Secondly that the law is made for transgressors offenders and not for the iust Thirdly that whosoeuer is ledd by the spirite of God although his Bishop stand agaynst him he may proceed vnto a better life Wherby it is euideÌ„t that a deacon or priest disposed to preach and being led by the spirit of God he may freely preach the gospell of christ without the spiritual licence of his bishop It is euideÌ„t for somuch as it is good that a deacon or priest do liue well preach fruitfully Ergo he may proceede from idlenes vnto the labor office of preaching and so vnto a better life But where as it is sayde afore that for so much as the inward sending or calling is secret therfore it is not sufficient for a man barely to affirme onely the he is sent of god when as euery heretick may so say but it is necessary that he do confirme proue his inuisible sending by the working of some miracle or by some speciall testimony of the scripture Here is to be noted that there are 2. kindes of preachers some true preachers of our sauior Christ other seducers of Antechrist The first sort following the mayster Christ teach the people in truth The other sort being of a corrupt minde and reprobate touching faith resist against the verity And through couetousnes by their fained words do make marchandise of the people And these meÌ„ do geue shal geue miracles as our sauior saith Math. 24. There shall arise false Christs and false prophets the which shall shew great signes and wonders in so much that euen the elect theÌ„selues if it were by any meanes possible shoulde be brought into error And the apostle in â—he 2. to the Thes. 2. as touching their head Antechrist writeth thus whose comming shal be according to the operation of sathan with al power and signes false miracles seducing vnto iniquity those which do perish because they haue not receiued the charity and loue of truth that they might be saued Therfore will the Lord send vpon them the operation of error that they shall geue credit vnto lies That all such as haue not belued the truth but consent vnto wickednes should be iudged Behold how expressely our Sauior by himself and by his Apostle doth teach vs how the disciples of Antechrist with theyr head should shine through their great signes and woÌ„ders But the true disciples of Christ shall not so do in the time of Antechrist For as S. Isidor sayth in his first book 22. De summo bono Before that Antechrist shall appeare all vertues and signes shall cease from the Church that he may the boldlier persecute the same as an abiect For this profit shall all miracles and signes cease vnder Antechrist that thereby the patience of the holy meÌ„ might be known and the lightnes of the reprobate which are offeÌ„ded may be opened also that the cruelty of the persecuters shuld be made more scare Thus writeth S. Isidor S. Gregory in his 24. booke of Morals sayth For why by a terrible examination of Gods secret dispeÌ„satioÌ„ shall all signes of vertue or power be takeÌ„ away from the holy church before that the Leuiathan appeare in yâ— most wicked and damnable man whose shape he doth take vpon him For prophecy is hidden the gift of healing is takeÌ„ away the vertue of loÌ„g abstineÌ„ce is deminished the words of doctrine is put to silence and the wonderfull workes of miracles are extinguished which things nothing can vtterly take away but onely the dispensation of God But this dispeÌ„satioÌ„ is not so openly manifoldly
declared as it hath bene in times past the which also is done by a maruelous dispensation that through one onely thing both Gods loue iustice should be fulfilled For a while the power of miracles being taken away the holy church appereth the more abiect and forsaken and the reward of good men doth cease which reuerēced the same for the hope of heauēly riches not for any present signes And that the minds of euill men agaynst the same might that sooner be knowne which neglect to folow the inuisible thinges which the church doth promise whiles they be led with visible signes Forsomuch then as the humility of the faithfull is as it were destitute of the multitude and appering of signes by the terrible working of Gods secret dispensation wherby mercy is geuē vnto the good and iust wrath heaped vpō the euill For so much then it is truely said that before this Liuiathan shall playnely and manifestly come pouerty shall go before his face for before that time the riches of miracles shal be taken away from the faythfull Then shall that auncient enemy shew himselfe agaynst them by open wonders That as he is extolled through signes wonders so shall he the more manly be vanquished of the faythfull without any signes or miracles Also in his 16. booke vpon this word which the blessed man Iob sayde who shall reprehend his way before him or who shall cast in his teeth what he hath done whilest he did speake of the body of all euill he sodenly connected his speach vnto the head of all the wicked for he did see that toward the end of the world Sathan should enter into man whom the scripture calleth Antechrist he shal be extolled with such pride he shall rule with such power he shal be exalted with such signes wonders vnder the pretence of holmes that his doing can not be cōtrolled of mē for somuch as his signes tokens are ioined with power terror with a certain shew of holynes Wherfore he saith who shall controll his wayes before him what man is he that dare once rebuke or check him whose looke or countenaunce is he afeard of But notwithstanding not onely Enoc Elias the which are brought as ample for his exprobation but also all the elect do argue reproue his way whiles that they do contemne and by the force and power of their minde resist his malice But for somuch as this thing is not done by their owne power or strength but by Gods helpe and grace therfore is it very well sayd who shall argue or reproue his waies before him who but onely God By whose help the elect are ayded and made able to resist And a little after vpon the same booke of Iob Gregory saith in so much as holy men do withstād his iniquity It is not they thēselues which do so rebuke his wayes but it is he thorowe whose helpe they are strengthened Also in his second booke he sayth now the holy Church doth not regarde but despise the signes and miracles of the heretikes if they do any for so much as the Church doth sufficiently vnderstand that it is no kind of holynes for why the prose of holines is not to make signes or wōders but to loue euery man as him selfe to thinke truely of the very true God to thinke better of thy neighbor then of thy selfe for trew vertue holynes cōsisteth in loue and not in shewing of miracles This the veretie declareth saying hereby shall all men know that ye are my disciples if ye loue one an other but he saith not that hereby mē shal know that ye are my disciples because ye worke miracles but contrary wise if ye loue one an other declaring plainly therby that it is not miracles but the mere charitie loue of God which maketh vs the seruants of God Wherefore the chiefe testimony of being Gods disciple is to haue the gift of brotherly loue This thorow out doth S. Gregory write and often times in other places he speaketh verye much of miracles howe that they shall cease amongst the iust and abound amongst the wicked Also Chrisostome in his lv Homily sayth thus it is a common an indifferent woorke betwene the ministers of God the ministers of the deuil to cast out deuils but to confesse the trueth and to worke righteousnes is the onely worke of the saints and holy men therefore whomsoeuer thou doest see casting out of deuils if he haue not the confessiō of the trueth in his mouth neyther righteousnes in his hands he is not a man of God but if thou doest see a man openly confessing declaring the truthe and doing iustice although he do not cast out no deuils yet he is the man of God And it followeth let vs know that like as at the cōming of Christ before him the Prophets and with him thapostles wrought miracles thorow the holy ghost for such as the thing is which is sturred such sent sauor wil proceede frō the same He writeth also vpon the beginning of Mathew The whole world did maruel wōder at three things that Christ rose againe after his deth that flesh ascendeth into heauē that he did conuert the whole world by his xi apostles There is iiii causes which wrought the same That is to say the contempt of riches or money The dispising of pomp and glory The seperation of thēselues from all worldly occupation and busines and the pacient suffering of tormentes Thus much writeth Chisostome also saint Isydore in his first booke and xxv cha De summo bono writeth thus like as in the apostles the maruelous effect power of works was much more cōmendable then the vertue of their signes euen so now in the Church is it much more better to liue wel thē to worke any signes or miracles And the cause why that the church of God doth not at this present worke miracles as it did in the time of the Apostles is this That it was necessary at that time that the worlde should beleue miracles and nowe at this present euery faithful beleuer ought to shine with good workes for to this end were signes miracles then outwardly wrought that their sayth thereby might be inwardly strengthned and stablished for what soeuer faithfull man he be that seketh to worke miracles he seeketh vaine glory to be praysed of mē for it is written miracles are signes and tokens vnto the infidels misbeleuers and not vnto the faythfull Thus muche wryteth Isidore Item Saint Augustine in his Booke of cōfession sayth thus there is no greater miracle amongst mē thē to loue our enemies By these wordes of these holy men a man may easely gather that both in our dayes and in the time to come the disciples of Antichrist both do shall more florish and shewe thēselues by strannge signes miracles thē the disciples of Christ according to
called vnto him the Archbishop of Yorke Richard London Henry Winchester Robert Chichester Alexander Norwich the noble prince Edmond the Duke of Yorke Rafe Earle of Westmerland Thomas Beaufort Knight Lord Chancellour of England and the Lord Beamond with other noble men as well spirituall as temporall that stood and sate by whome to name it would be long Before whome the said Iohn Badby was called personallie to answere vnto the Articles premised in the foresaid instrument Who when he came personallie before them the articles were read by the Officiall of the court of Cant. and by the Archb. in the vulgare tong expounded publikely and expresly and the same Articles as he before had spoken and deposed he still held and defended and said that whilest he liued he would neuer retract the same And furthermore he said specially to to be noted that the Lord duke of Yorke personallie there present as is aforesaid and euery man els for the time beeing is of more estimation and reputation then the Sacrament of the aulter by the priest in due forme consecrated And whilest they were thus in his examination the Archbishop considering and waying that he would in no wise be altered and seing moreouer his countenance stout and hart confirmed so that he began to persuade other as it appeared in the same These things considered the Archprelate whē he saw that by his allurements it was not in his power neither by exhortations reasons nor arguments to bring the said Iohn Badbye from his constant truth to his Catholique faith executing and doing the office of his great maister proceeded to confirme and ratifie the former sentence giuen before by the Bishop of Worcester against the said Iohn Badby pronouncing him for an open and publique hereticke And thus shifting their hands of him they deliuered him to the secular power and desired the sayd temporall Lords then and there present verie instantlie that they would not put the same Iohn Badby to death for that his offence nor deliuer him to be punished or put to death in y◠presence of all the Lordsabone recited These things thus done and concluded by the Bishops in the forenoone on the afternoone the Kings writte was not far behind By the force wherof I. Badby still perseuering in his constancie vnto the death was brought into Smithfield and there being put in an emptie barrell was bound with iron chaines fastened to a stake hauing drie wood put about him And as he was thus standing in the pipe or tonne for as yet Cherillus Bull was not in vre among the bishops it happened that the Prince the kings eldest sonne was there present Who shewing some part of the good Samaritane began to endeuour and assay how to saue the life of him whome the hypocriticall Leuites and Phariseis sought to put to death He admonished and counsailed him that hauing respect vnto himselfe he should spedelie withdraw himselfe out of these dangerous Laberinths of opinions adding oftentimes threatnings the which might haue daunted anie mans stomacke Also Courtney at that time Chancellor of Oxford preached vnto him and enformed him of the faith of holie Church In this meane season the Prior of S. Bartlemewes in Smithfield brought with all solemnitie the Sacrament of Gods body with twelue torches borne before and so shewed the Sacrament to the poore man being at the stake And then they demanded of him how he beleeued in it he answering that he knew well it was halowed bread and not gods body And then was the tunne put ouer him and fire put vnto him And when he felt fire he cried mercie calling belike vpon the Lord and so the Prince immediatelie commanded to take awaie the tunne and quench the fire The Prince his commandement being done asked him if he would forsake heresie to take him to the faith of holie Church which thing if he would doo he should haue goods inough promising also vnto him a yearelie stipend out of the kings treasurie so much as should suffice his contentation ¶ The description of the horrible burning of Iohn Badby and how he was vsed at hys death This godly Martyr Iohn Badby hauing thus consummate his testimony and martyrdome in fire the persecuting Bishops yet not herewith contented and thinking themselues as yet eyther not strong inough or els not sharpe enough agaynst tht poore innocent flock of Christ to make all thinges sure and substantiall on theyr side in such sorte as this doctrine of the Gospell nowe springing should be suppressed for euer layd theyr conspiring heads together hauing now a king for theyr own purpose ready to serue theyr turn in all poynts during the time of the same Parliamēt aboue recited yet cōtinuing the foresayd bishops and clergy of the realme exhibited a Bul vnto the kings maiestie subtily declaring what quietnes hath ben mayntayned within this realme by his most noble progenitours who alwayes defended the auncient rites and customes of the Church and enriched the same with large gifts to the honor of God and the realme and contrariwise what trouble and disquietnes was now risen by diuers as they termed them wicked and peruerse men teachinge and preachinge openlye and priuilye acertayne new wicked and hereticall kinde of doctrine contrary to the Catholicke fayth and determination of holye Church whervpon the king alwayes oppressed with blynd ignoraunce by the crafty meanes and subtile pretences of the clergie graunted in the sayd Parliament by consent of the nobilitie assembled a statute to be obserued called Ex officio as followeth The Statute Ex officio That is to say that no man within this Realme or other the kinges maiesties dominions presume or take vpon him to preach priuily or apertly without speciall licence first obteyned of the ordinary of the same place Curates in theyr owne parishe Churches and persons heretofore priuiledged and others admitted by the Canon law onely excepted Nor that any hereafter do preach mayntayne teach informe openly or in secret or make or write any booke contrary to the catholique fayth and determination of the holy Church Nor that any hereafter make anye conuenticles or assemblies or keepe and exercise anye maner of schooles touching this sect wicked doctrin and opinion And further that no man hereafter shall by any meanes fauour anye such preacher any such maker of vnlawfull assemblies or any such booke maker or writer and finally any such teacher informer or stirrer vp of the people And that all and singuler persons hauing anye the sayd bookes writinges or schedules contayning the sayd wicked doctrines and opinions shall within forty dayes after this present proclamation and statute really and effectually deliuer or cause to be deliuered all and singuler the sayd bookes and writinges vnto the ordinary of the same place And if it shall happen anye person or persons of what kinde state or condition soeuer he or they be to doe or attempt anye manner of thing contrarye to this
presents what you haue done in the premisses how you and they haue executed this our commaundement We will that you and they duety and distinctly certify vs the busines being done by you and theyr letters patentes according to this tenour Dated in our Manor of Maidstone the 10. of October an 1413. and in the 18. yeare of our translation Thus haue you here the iudiciall proces of the bishops agaynst this most noble christen knight described by their owne letters and stile After all this the sentence of death being geuen the Lord Cobham was sent away Syr Robert Morley carying him agayne vnto the Tower where as after he had remayned a certaine space in the night season it is not known by what meanes he escaped out and fled into Wales where as he continued by the space of 4. yeares ¶ A defence of the Lord Cobham agaynst Nich. Harpsfield set out vnder the name of Alanus Copus As I was entring into this story of the Lord Cobham after the tractation of all the former historyes hetherto passed hauing next to set vpon this present matter luckely and as God woulde in such oportunity of season as may seeme God to worke himselfe for defence of his Sayntes commeth to my handes a certayne booke of new found dialogues compiled in latine by Nich. Harps field set out by Alanus Copus an english man a persoÌ„ to me vnknown obscure hetherto vnto that world but now to purchase himselfe a name with Erostratus or with the sonnes of Enachun commeth out not with his fiue egges but with his sixe rayling dialogues In the which dialogues that sayd Alanus Copus Anglus whether he vnder the armour of other or other vnder the title or his name I knowe not nor paâ—e not vncurteously behauing himselfe intemperately abusing his time study and pen forgetting himself neglecting all respect of honesty and milde modestly neither dreading the stroke of God nor passing for shame neither fauoring the liuing nor sparing the dead who being aliue as they neuer offended him so now cannot aunswere for theÌ„selues being gone thus prouoking both God and man agaynst him alter an vnseemely sort and with a foule mouth and a stincking breath rageth and fareth agaynst deade mens ashes taking now that spoyle of theyr good name after theyr bodyes lye slayne in the field His gall and choler being so bitter agaynst them that he cannot abide any memory after them to remayne vpon the earth In so much that for the hatred of them he spurneth also agaynst me and fleeth in my face for that in my Actes and Monumentes describing the history of the Churche I would say any thing in the fauour of them whome the Romish Catholickes haue so vnmercifully put to death The answere to whose book although it woulde require a seuerall tractation by it selfe as if Christ graunt space and leysure hereafter it shall not be forgotten yet because such oportunity of the booke is offered to me at this present comming now to the matter of the Lord Cobham Sir Roger Acton other with whom he first beginneth to quarell it shall be requisite a little by the way to cope with this Cope whatsoeuer he be so much as trueth shall geue me for theyr defence to say something And here to cut of all the offalles of his raylinge talke and vnhonest rebukes whiche I leaue to scoldes and men of his profession agaynst they liste to braule let vs briefly and quietly consider the matter for discussing of the truth Wherin first I shall desire the Reader with equality and indifferency to heare both the partes to speake as well what the Martyrs hence gone and slayne could say for themselues if they were present as also what this man here doth obiect against them now being gone And so according to the same to iudge both vpon them as they deserue and of me as they shall please Now to the scope of maister Copes matter which is this whether this foresayd sir Iohn Oldcastle L. Cobham first to beginne with him is rather to be commeÌ„ded for a Martyr or to be reproued for a traytor And whether that I in writing of him and of sir Roger Acton wyth other moe in my former edition haue belt fraudulently and corruptly in coÌ„mending theÌ„ in these Acts Monumentes or no. Touching the discussion whereof first I trust the geÌ„tle M. Cope my frend neither will nor wel caÌ„ deny any part of all that hetherto touching that story of that L. Cobham hath ben premised who yet al this while was neither traitor to his country nor rebell to his prince as by the course of his hystory hetherto to the reader may well vnderstaÌ„d First in the time of king Henry the fourth he was sent ouer to FrauÌ„ce to the Duke of Orlyance he did obey Afterward K. Henry the fift coÌ„ming to the crowne he was of him like wise well liked and fauored vntill the time that Tho. Arundel with his clergy coÌ„playning to the king made bate betwene theÌ„ Then the Lord Cobham being cited by the Archbyshoppe at his citation woulde not appeare But sent for by the king he obeied and came Being come what lowly subiection be shewed there to the king the pag. 558. declareth After he yelded an obedient coÌ„fessioÌ„ of his fayth it would not be receiued Then did he appeale to the bishoppe of Rome for the which the king tooke great displeasure with him so was he repealed by the king to the Archb. and committed to the tower which also he did obey FroÌ„ theÌ„ce he was brought to his examination once or twise there like a constant martyr and witnesse of the trueth he stood to his confession and that vnto the very sentence of death defined agaynst him If this be not the effect of a true Martyr let Alanus Copus say what he wil or what he can This I say at least I doubt whether the sayd Alanus Copus Anglus put to the like triall himselfe would venter so narrow a poynt of martirdome for his religion as this christian knight did for his Certes it hath not yet appeared To proceed after this deadly senteÌ„ce was thus awarded agaynst him the sayd Lord CobhaÌ„ was theÌ„ returneth agayne vnto the tower which he with patience and meeknes did also obey from the which tower if he afterward by the Lordes prouideÌ„ce did escape whether hath Alanus Copus herein more to prayse God for offring to him the benefite or to blame the man for taking that which was offred What Catholicke in all Louen hauing his house ouer hys head on fire will not be glad to haue if he might the dore set open to flee the peril ' or els why did Alanus Copus flye hys country hauing so litle need if this maÌ„ bleding almost vnder the butchers are might not enioy so great an offer of so lucky deliueraunce Thus hitherto I trust the cause of the Lord Cobham standeth firme and
euery man which would beholde and looke vpon the same the forme and tenour wherof here followeth and is such ¶ The protestation of Iohn Hus. FOr so much as aboue all things I doe desire the honor of God the profite of the holy Churche and that I my selfe may be a faithfull member of our Lorde Iesu Christ which is the heade and husband of the holy Church whych hee hath redemed Therefore as heretofore oftentimes I haue done euen so now againe I make this protestation that I neuer obstinately sayd or heereafter will say any thing that shall be contrary vnto the truth and verity and moreouer that I haue alwayes holden do hold and firmely desire for to holde the very true and infallible trueth and veritie so that before that I would defende and maintaine any erroure contrary therunto I would rather chuse by the hope and help of the Lorde to suffer extreeme punishment euen vnto death yea and thorowe the helpe of God I am ready euen to offer this my miserable lyfe vnto death for the law of Christ the which I do beleue euery part and parcell thereof to be geuen and promulgate for the saluation of mankinde by the counsaile and determination of the most holy Trinitie and the saintes of God c. By the whiche his protestation and also other protestations by the sayde M. Iohn Hus being well obserued and noted it may be easily gathered and known that his whole intent and purpose was and is that hee neither would nor will haue spoken or written any thing in hys bookes treatises doctrines or publike sermones or els to haue affirmed any articles the whyche willingly and wittingly he did vnderstand or know to be either erroneous offensiue seditious hereticall or offending the godly eare All beit that these and suche like things are falsely imputed vnto hym by hys enemies But it hath alwayes bene his chiefe intent and purpose and so is that euery poynt conclusion or article contained in his bookes or articles to haue put and affirmed them to thys ende according to the truth of the Gospell the holy Doctors and wryters vppon the holy Scriptures and to that end and purpose as is before expressed in his protestations and if in any poynt he shoulde be founde to varie or goe astray or that he were not well vnderstanded of others by like information to be informed vnderstanded corrected and amended and that he wil by no meanes sustaine or defend any maner of article against the holy Churche of Rome or the Catholicke faith Wherefore most reuerende fathers the premisses notwythstanding his ennemies through the extreeme hatred whych they beare vnto him hath picked and taken out by piece meale certain articles out of the booke of M. Iohn Hus reiecting and not looking vppon the allegations and reasons neither hauing any relation vnto the distinction of their equiuocations haue compounded and made thereof certaine false and fained articles againste him to thys ende that all charitie and loue being sette aparte they might the better ouerthrow hym and bryng hym vnto death contrary vnto the safe conducte vppon good and iust occasion openly assigned and geuen vnto the sayde maister Iohn Hus by the most noble Prince the Lorde Sigismund king of the Romanes and of Hungarie for his iust defence against all the friuolous accusations and assaultes of the ennemies not onely of the sayd M. Iohn Hus but also of the famous kingdome of Boheme and for the quiete appeasing of all such tumultes and rumours rising and springing in the sayde kingdome of Boheme or else where the auoiding of which most perillous vprours the saide king of Romaines doth greatly desire and wish as the right heire and successour of the sayd kingdome Whereuppon the Barons and Nobles aforesayde most humbly desire and require the premisses being considered and respect had vnto the great infamie and slaunder which may happen by the premisses vnto the sayde kingdome and inhabitants thereof that you will put to your handes and take some order meane that maister Iohn Hus may be distinctly hearde by some famous men deuines already deputed or otherwise to be appoynted vpon all and singulare such articles as shall be laide vnto him to declare his owne minde and intent and also the minde of the doctours alleadged for his purpose with the manifolde distinctions and equiuocations in the which the drawers out of the most part of his articles haue also made equiuocations that so according vnto the disposition of witnesses of the which a great number of them are and haue a long time bene his mortall ennemies that at the friuolous instigation of his enemies when hee was miserably deteined prisoner that he should not be condemned vnheard For so muche as by the sayde declarations your fatherly reuerences might be the more better informed of the trueth hee hymselfe is ready alwaies to submit himselfe vnder the determination of thys most sacred councell For your reuerences by the craftie and fained perswasions of his ennemies are thus informed that M Iohn Hus hath bene vncurably obstinate by a long time in most perillous articles the which your reuerences may nowe plainely perceiue to be vntrue and for the more euidence heerein to be shewed there is presented vnto your reuerences an instrumente of publike recognition of the moste reuerend father in Christe the Lorde Nicholas Bishop of Nazareth and Inquisitour of heresies specially appoynted by the Apostolike sea in the dioces of Prage the which by your reuerences is more diligently to be hearkened vnto Wherefore it may please your fatherly reuerences to commaund the sayd M Iohn Hus neither conuicted nor condemned to be taken and brought out of his bondes and chaines in the which he is nowe most greeuously deteined and kept and to put him into the hands of some reuerend Lordes Byshops or commissioners appoynted or to be appoynted by this present councell That the sayd M. Iohn Husse may somewhat be releued and recouer againe his health and be the more diligently and commodiouslye examined by the Commissioners and for the more assurance the Barons and Nobles aforesayd of the kingdome of Boheme will prouide most sure and good sureties the which wil not breake their fidelity and faith for any thing in the worlde Which also shall promise in his behalfe that hee shall not flee or departe out of their handes vntill suche time as the matter be fully determined by the sayd Commissioners In the execution of the which promises wee haue determined to prouide and foresee vnto the fame and honour of the said kingdome of Boheme and also to the safeconducte of the moste worthy Prince the king of Romaines least that the enemies and detractours of the honoure and fame of the kingdome aforesayd might not a little slander and reproue the said Lordes pretending and shewing forth hereafter that they had made vnreasonable or vnlawfull requests for the withstāding of which mischiefe we require your fatherly
xxiiii Article Euery man which is admitted vnto the ministery of the Church receiueth also by speciall coÌ„maundement the office of a preacher and ought to execute and fulfil that commaundement notwithstanding any excommunication pretendeth to the contrary The aunswere My wordes are these For so muche as it doth appeare by that which is aforesayd that whosoeuer commeth or is admitted vnto the ministery receiueth also by especiall commaundement the office of preaching he ought to fulfill that commaundement any excommunication to the contrary pretended notwithstanding Also no Christian ought to doubte but that a man sufficientlye instructed in learning is more bound to counsel and instruct the ignoraunt to teach those which are in doubt to chastise those which are vnruly and to remitte and forgeue those that do him iniury then for to to any other works of mercy For so much then as he that is rich and hath sufficient is bounden vnder the payne of damnation to minister and geue comporall and bodely almes as appeareth in the 25. chapter of Mathew how much more is he bound to doe spirituall almes The 25. Article The Ecclesiasticall censures are Antichristian such as the clergy hath inuented for theyr owne preferment and for the bondage and seuitude of the common people whereby if the Laity be not obedient vnto the Clergy at theyr will and pleasure it doth multiplye theyr couetousnesse defendeth theyr malice and prepareth a way for Antichrist whereby it is an euident signe and token that such censures proceede from Antichrist the which censures in theyr processes they do call Fulminations or lightninges whereby the Clergy doth chiefly proceede agaynst such as doe manifest and open the wickednesse of Antichrist which thrust themselues into the office of the Clergye These thinges are conteined in the last chapter of his treatise of the Church I aunswere and I deny that it is in that forme But the matter thereof is largely handled in the 23. chapter And in the examination of the audience they haue gathered certayne clauses most contrary thereunto The which when they had reade the Cardinall of Cambray renewed his old song saying truly these are much more greeuous and offensiue then the Articles which are gathered The 26. Article There ought no interditement to be appoynted vnto the people for so much as Christ the high Byshoppe neither for Iohn Baptist neither for any iniury that was done vnto him did make any interditement My wordes are these when as I complayned that for one Ministers sake an Interditement was geuen out and thereby all good men ceased from the laude and prayse of God And Christ the high Byshoppe notwithstanding that the Prophette was taken and kept in prison then whome there was no greater amongest the children of men did not geue out any curse or interditement no not when as Decode beheaded him neither when he himselfe was spoyled beaten and blasphemed of the Souldiours Scribes and Pharisies he did not then curse them but prayed for them and taught his Disciples to doe the same as it appeareth in the fift chapter of Saynt Mathew And Christes first Uicare folowing the same doctrine and learning sayth in his first Epistie of Saynt Peter and the second chapter Hereunto are ye called For Christ hath suffered for vs leauing vs an example that we should follow his footsteppes who when he was cursed and euill spoken of did not curse agayne And Saynt Paule following the same order and way in the xij chapter of the Romaynes sayth blesse them that persecute you There were besides these many other places of scripture recited in that booke but they being omitted these were onely rehearsed whiche did helpe or preuayle to styrre vppe or mooue the iudges mindes And these are the Articles which were alledged out of I. Hus his booke intituled Of the Church Other Articles moreouer out of other his bookes were collected forced agaynst him first out of his treatise written agaynst Steuen Paletz to the number of 7. Articles Also 6. other Articles strayned out of his treatise agaynste Stanislaus Znoyma whereunto his aunsweres likewise be adioyned not vnfruitfull to be read ¶ Here followeth seuen Articles which are sayde to be drawen out of hys Treatise which he wrote agaynst Stephen Pallets The first Article If the Pope Byshop or Prelate be in deadly sinne he is then no Pope Byshoppe nor Prelate The aunswere I graunt thereunto and I send you vnto Saynt Augustine Ierome Chrisostome Gregory Cyprian and Bernarde the which doe say moreouer that whosoeuer is in deadly sinne is no true Christian howe much lesse then is he Pope or Byshop of whom it is spoken by the Prophet Amos in his 8. chapter They haue raigned and ruled and not through me they became Princes and I knew them not c. But afterward I doe grauÌ„t that a wicked Pope Byshop or Priest is an vnworthye minister of the Sacrament by whom God doth baptise consecrate or otherwise worke to the profit of his Church and this is largely handled in the text of the booke by the authorityes of the holy Doctours for euen he which is in deadly sinne is not worthely a kyng before God as it appeareth in the first booke of kynges 15. chapter where as God sayth vnto Saule by the Prophet Samuel sayinge for so muche as thou hast refused and cast of my worde I will also refuse and cast thee off that thou shalt be no more King whiles these thinges were thus intrâ—ating the Emperour looking out at a certayne window of the cloyster accompanyed with the Countye Palentine and the Burgraue of Norenberg conferring and talking much of Iohn Hus. At leÌ„gth he sayd that there was neuer a worse or more pernitious hereticke then he In the meane while when Iohn Hus had spoken these wordes as touchinge the vnworthy king by and by the Emperour was called and he was commaunded to repeat those wordes agayne which after that he had done his duety therein being considered the Emperour aunswered no man sayth he doth liue without faulte then the Cardinall of Cambray being in a great fury sayd is it not enough for thee that thou doest contemne and despise the Ecclesiastical state and goest about by the writinges and doctrine to perturbe and trouble the same but that now also thou wilt attempte to throw kinges out of theyr state and dignity TheÌ„ Paletz began to alleadge the lawes whereby he would proue that Saule was king euen when those words were spoken by Samuel and therefore that Dauid did forbidde that Saul should not be slayne not for the holynesse of his life the which there was none in him but for the holynesse of hys annoynting And when as Iohn Hus repeated out of S. Cyprian that he did take vpon him the name of Christianity in vayne which did not followe Christ in his liuing Paletz aunswered beholde and see what a folly is in thys man which alleadgeth those thinges which
affirmed and proued that he shoulde ascende and come in another way for Iudas Iscariot was truely and lawfully chosen of the Lorde Iesus Christ vnto his Bishopricke as Christe sayth in the sixt of Iohn and yet he came in an other way into the sheepe folde and was a thefe and a Deuill and the sonne of perdition Did he not come in another waye when as our Sauiour spake thus of him he that eateth breade with me shall lift vp his heele agaynst me The same also is proued by Saynte Bernarde vnto Pope Eugenius Then sayde Paletz beholde the â—â—ror and maddenesse of this man for what more furious or madde thing canne there be then to say Iudas is chosen by Christ and notwithstanding he did ascende an other way and not by Christ. Iohn Husse aunswered verely both partes are true that he was electe and chosen by Christ and also that he did ascende and come in another way for he was a Theefe a Deuill and the sonne of perdition Then sayde Palettez cannot a manne be truely and lawefully chosen Pope or Byshoppe and afterwarde liue contrarye vnto Christe and that notwithstanding he doth not ascende any other wayes But I sayde Iohn Husse doe saye that whosoeuer doth enter into anye Byshoppricke or like office by Simonye not to the intent to labour and trauell in the Church of God but rather to liue delicately voluptuouslye and vnrighteously and to the intent to aduaunce hymselfe with all kinde of pride euery suche man ascendeth and commeth vppe by an other way and according vnto the Gospell he is a theefe and a robber The 7. Article The condemnation of the forty fyue Articles of Wickliffe made by the Doctours is vnreasonable and wicked and the cause by them alleadged is fayned and vntrue That is to say that none of those Articles are Catholicke but that euery of them be either hereticall erronious or offenciue The aunswere I haue wrytten it thus in my treatise the forty fyue Articles are condemned for this cause that none of those forty fyue is a Catholicke Article but eache of them is either hereticall erronious or offenciue O Mayster Doctour where is your proofe you fayne a cause which you doe not poue c. As it appeareth more at large in my Treatise Then sayd the Cardinall of Cambraye Iohn Husse thou diddest saye that thou wouldest not defend any errour of Iohn Wickliffes And now it appeareth in your bookes that you haue openly defended his Articles Iohn Hus aunswered Reuerend Father euen as I sayde before so doe I now say agayne that I will not defende any errours of Iohn Wickliffes neyther of anye other mannes but for so muche as it seemed vnto me to be agaynst conscience simply to consent vnto the condemnation of them no Scripture beyng alledged or brought contrary and agaynst them thereupon I woulde not consent or agree vnto the condemnation of them And for so much as the reason whiche is copulatiue can not be verifyed in euery poynt according to euery part thereof Nowe there remayneth sixe Articles of 39. These are sayd to be drawen out of an other treatise which he wrote agaynst Stanislaus de Znoyma The first Article No man is lawfully elect or chosen in that the Electours or the greater part of them haue consented with a liuely voyce according to the custome of men to elect and choose any person or that he is thereby the manifest and true Successour of Christ or Uicare of Peter in the Ecclesiasticall office but in that that any man doth most aboundantlye worke meritoriouslye to the profitte of the Churche he hath thereby more aboundant power geuen him of God thereunto The answere These things which follow are also written in my booke It standeth in the power and handes of wicked Electours to choose a woman into the Ecclesiasticall office as it appeareth by the election of Agnes whiche was called Iohn who held and occupyed the Popes place dignitye by the space of two yeares and more It may also be that they doe choose a Theefe a Murderer or a Deuil and consequently they may also elect and choose Antichrist It may also be that for loue couetousnesse or hatred they doe choose some person whom God doth not allowe And it appeareth that that person is not lawfully elect and and chosen In so much as the Electours or the greater part of them haue consented and agreed together according to the custome of men vpon any person or that he is thereby the manifest Successour or Uicare of Peter the Apostle or any other in the Ecclesiasticall office Therefore they which most accordingly vnto the scripture doe elect and choose reuelation being sette a parte doe onelye pronounce and determine by some probable reason vppon hym they doe electe and choose wherevppon whether the Electours doe so choose good or euill we ought to geue creditte vnto the workes of hym that is chosen for in that poynt that any manne doth moste aboundauntly worke meritoriously to the profitte of the Church he hath thereby more aboundaunt power geuen him of God thereunto And hereupon sayth Christ in the 10. of Iohn geue credit vnto workes The 2. Article The Pope being a reprobate is not the head of the holy Church of God The aunswere I wrote it thus in my Treatise that I woulde willinglye receiue a probable and effectuall reason of the Doctour howe thys question is contrary vnto the fayth to say that if the Pope be a reprobate how is he the head of the holy churche Beholde the trueth cannot decay or fayle in disputation for did Christ dispute agaynst the fayth when he demaunded of the Scribes and Pharisyes Math. 12. Ye stocke and ofspring of Uypers how can ye speake good thinges when you your selues are wicked and euill and beholde I demaunde of the Scribes if the Pope be a reprobate and the stocke of Uipers how is he the head of the holy Church of GOD that the Scribes and Pharisyes which were in the Councell house of Prage make aunswere hereunto For it is more possible that a reprobate man shoulde speake good thinges for so much as he may be in state of grace according vnto present iustice then to be the head of the holy Church of God Also in the 5. of Iohn our Sauiour complayneth vppon the Iewes saying How can you beleue which doe seeke for glory amongest your selues and doe not seeke for the glory that commeth onely of God And I likewise doe complayne how that if the Pope be a reprobate can he be the head of the Church of God which receiueth hys glory of the world and seketh not for the glory of GOD For it is more possible that the Pope being a Reprobate should beleue then that he should be the head of the Churche of God For so much as he taketh his glory of the world The 3. Article There is no sparke of apparance that there ought to be one head in the spiritualtye to
him if good councellours had bene aboute him if all they which did accuse and molest him had not bene de via realium as Thomistes that is of the sect of Thomas which Thomists were set at that time against the other sect of the seculars which were called Nominales and therfore they so spited this Doctour because he did not hold with their Thomas against whome otherwise had it not ben for that cause they would neuer haue ben so fierce and malitious in proceding against him I take God to witnesse which knoweth all things that this processe which was made against him for his reuoking burning of his bookes did greatly displease M. Engeline of Brunswick a great diuine and also M. Iohn Reisersberge being both learned and famous men but namely M. Engeline thought that too much malice and rashnesse was shewed in handling of that same man and did not feare to say that many of his articles and the greater part thereof might be holden well inough and greatly blamed the mad and phantasticall dissention of the Thomists seeking by all maner of wayes how to get the triumph ouer the seculare deuines c. Haec ille Although thys aged and feble old man by weakenesse was constrained to geue ouer vnto the Romish clergy by outward profession of his mouth yet notwithstāding his opinions and doctrine declared his inward heart of what iudgement he was if feare of death present had not otherwise enforsed him to say then hee did thinke Agayne although he had reuoked after their minds yet we reade no such fourme of recantation to be prescribed to hym to read opēly vnto the people as the vse is here in England The story of this man is more fully to be found in the bokes of Orth. Gratius c. As touching the raigne of this Fredericke Emperor seeing we haue comprehēded hetherto sufficiently the most principal matters in his time incurrent we wil now passe forwarde the Lorde guiding vs to Maximilian after I haue first geuen a briefe memorandum of 3. valiant Princes and Captaines florishing in the same time of thys Fredericke in Germaine Of the whych was one Albert Duke of Saxonie who for his renoumed and famous acts was called by publique voyce Dextera manus Imperij The ryght hande of the Empire The other was Albert Marques of Brandenburge to whome also the name was attribute named of Pope Pius to be Achilles Germanicus The third was Fredericke Earle Palatine surnamed Victoriosus who manfully defended the fredome and maiesty of the Empire from the fraudulent oppressions of the popes tirāny In the yeare of our Lorde 1484. in this Emperours time dyed Pope Sixtus the 4. a little before touched a monster rather of nature then a prelate of the Church Of him writeth Platina that vniustly he vexed al Italy with warre and dissension Agrippa writing of hym sayeth that among all the bawdes of these other latter dayes whych were builders of brothelhouses this Pope Sixtus 4. surmounted all other who at Rome erected a stewes of double abhomination not onely of wemen but also c. wherupon no small gaine redounded to his coffers For euery suche common harlot in Rome paide to him a Iuly peece the sumnie wherof grew in the yere some while to 20000. at length to xl M. duckets Wherunto accordeth right wel the Epitaphe of Iohn Sapidus which in the ende heere of we will annexe Iohn Carion also speaking of this Bishop witnesseth him to be a man rather borne to warre then to Religion For hee warred against Uitellius Tiphernates agaynst the Florentines the Uenecians whome he excommunicated and did not absolue till hee died also against Columnenses against Ferdinandus king of Apulia and Duke of Calabria also against other nations and Princes moe Ex Ioan. Laziardo Of the sayde Pope it is recorded that he was a speciall patron and tutor to al begging Friers graunting them to haue and enioy reuenues in this worlde in the world to come euerlasting life Among the which Friers there was one named Alanus de rupe a Blacke Frier which made the Rosary of our Ladies Psalter so they terme it and erected a certaine new fraternitie vpon the same called Fraternitas Coronariorum pertaining to the order of the Dominickes of the which order Iacobus Sprenger one of the condemners of Ioannes de Wesalia aboue mentioned was a great aduācer and especially this Pope Sixtus 4. who gaue to the sayd fraternities large graces and priuilegies Concerning the institution of this Rosary there was a booke set forth about the yere of our Lord 1480. in the beginning wherof is declared that the blessed virgin entred into the celle of this Alanus and was so familiar with him that not onely she did espouse him to her husband but also kissed him with her heauenly mouth and also for more familiaritie opened to hym her pappes and powred great plentie of her owne milke into his mouth For the confirmation whereof the sayde Alanus this holy babe sayth the storie did sweare deepely curssing himselfe if it were not thus as he had made relation This fabulous figment when I read in the centuries of Iohn Bale I began with my selfe to mistrust the credite therof and had thought not to trouble the reader with suche incredible forgeries But as the prouidence of God worketh in all things so also it appeared in thys that the very same booke came to my hands at the wryting hereof wherein this selfe same narration is conteined wherein I found not onely this to be true which in Ihon Bale is expressed but also found in like manner an other wonder as prodigious as this where in an other place not farre off is storied in the same booke howe that about the time of S. Dominicke there was a certaine matrone in Spaine named Lucia which being taken captiue by the Saracenes hauing her husband killed was caried great with childe into the Turkish land When the time of her labour came shee being left desolate among beastes and hogs and remembring thys twise holy Rosary first instituted sayth the booke by S. Dominicke and afterwarde renued by Alanus eftsoones the holy virgin was ready and stoode by her receiued the childe at her trauaile supplying all the partes of a diligent midwife and moreouer causing a Priest sodenly to appeare gaue the childe to be Christened calling it after her owne name Marianus and so was shee wife to Alanus midwife to Lucia and Godmother to Marianus Which story if it be true then is the Popes Canon by thys example to be controlled whiche permitteth midwiues in time of necessity to baptise seeing the blessed Uirgine playing the parte her selfe of a midwife durst not Baptise thys childe without a priest It followeth more in the storye that by the helpe of the sayd blessed virgin this Lucia our Ladies gossip after her Purification was restored with her childe safe to her country
Corambis Pamphilia Act 2 Perga Act. 13 Artalia Act. 14 Aspendus Phaselis Mach. 15 Pisidia Act Trapesus Temiscyra Comana Poâ—tica Cappadocia Amasia vel Eupa toria Masa vel Caesarea Naziantium Here Gregorius Nazianzenus was Bishop Comana Cappadocia Miletena Armenia Minor Nicopolis Leandis Claudiopolis Iuliopolis Tharsus Act. 22 Coricus Cilicia Solimuntis vel Traianopolis Issus vel Iaiassa Augusta Act. 27 Iconium Act. 14 Lystra Act. 16 Laconia Derbe Act. 14 Antiochia Pisidiae Act. 11 ¶ Siria comprehendeth in it diuers particular prouinces with theyr cityes as followeth Countryes Cityes Syria Act. 15 Ierosolyma Act. 1 Caesarea Stratonis Act. 8 Bethleem Math. 2 Emaus Mar. 1 IeriÌ„co Math 20 Ioppe or Ios. 15 Palestina Iudea Iapheth Act. 9 Tyberias Iohn 6 Accaron Iosua 13 Azotus Act. 8 Chanaan Ascalon Iudi. 2 Gaza Act. 8. Bersabee Iosu. 19. Antipatris Act 23 Assaron Act. 9 Samari Act. Bethania Mar. 11 Lydda Act. 9. Galilea Mat. â— Nazareth Math. 4. Capernaum Math. 4 Cana. Ioan. 2 Phoenicea Act. 11 Tyrus Luc. 6 Sydo vel Sichem Luc. 6 Ptolomias Ptolomais Act. 21 Caesarea phillipi Math. 16. Damascene Damascus Gal. 1 Philadelphia Apoc. 1 Coelesyria Buthis vel pella Cassiotis Antiochia apud Orontem vel Theopholis Act. 11 Comagena Samosata Antiochia sub Tauro Alexandria apud Issum Nicopolis Seleucis Gephyra Gindarus Seleucia Act. 13 Imma Laodicene Laodicaea Coloss. 2 Paradisus Iabruda Apamene Nazamma Apamia Idumea Marc. 3. Besamma vel Bersabee Euleusa Massa. ¶ Thus farre reacheth the compasse of Syria Countryes Cityes Arabia Gal. 1.4 Petrea or Nabataeae Felix Panchaia Sabaea Deserta Mesopotamia Psalme 59. Carra or Charan where Abraham dwelt Act. 7 Seleucia Edessa which is now called Orpha and in the story of Tobias called Rages Babilonia Dan. 3 In the country of Babilonia is also a certayne region appoynted for Philosophers and Astronomers called Chaldea Iere. 50 Bible Babylon vel Baldach Act. 7 Orchoe vel Vrchoa vel Hurchaldeoram where Abraham was borne Gen. 11.15 Sarmatia Patarue Azara Gerusa S. Georgius Sinda Cholchis Dioscuria vel Sabastia which is now called Suias Phasis Iberia Lubium Artanissa Armachica Albania Getara vel Gangara Chabala Armenia Gen. 8 Armenia maior is deuided from Armenia minor by the Riuer Euphrates This Armenia maior and minor this day be both vnder the Turkes ¶ And thus farre reacheth the compasse of Asia Minor with the Countryes and prouinces to the same perteyning which being once brought to the fayth of Christ are nowe in a maner all subdued to the Turkes ¶ The Ilandes belonging to the Regions of Asia Minor aforesayd gotten by the Turkes Countryes Cities Thinias to Bythinio Tenedos to Troas Chios Act. 20 to Lydia Pathmos Apoc. 1 Possidium to Aeolis Samos Act. 20 to Ionia Trogolium Act. 20 Cnidus Act. 27 to Doris Coos CouÌ„ Act. 21 to Doris Carpathus to Doris Rhodus Act. 21 to Lycia Cyprus Act. 11  ¶ Aeneas Syluius otherwise Pope Pius 2. in describing of Asia Minor cap. 74. reciteth a certayne facte of a worthy Uirgine who at what time the Turkes were besieging a certayne towne in Lesbos and had cast downe a greate part of the walles so that all the Townesmen had geuen ouer putting on mans harnesse stepped forth into the breach where not onely she kept the Turkes from entring in hâ—t also slewe of them a great sorâ— The Citizens seeing the rare courage and good successe of the Mayden tooke to them agayne theyr hartes and harnes and so lustely layd about them that an incredible number of the Turkes were slayne The rest being repulsed from the land reculed into theyr ships who being then pursued by a Nauy of Calisa were worthelye disâ—omfited likewise vpon the sea And thus was the I le of Lesbos at that time by a poore Uirgine that is by the stronge hand of the Lord working in a weake Creature preserued from the Turkes Ex Aene. sil Et SebMunst Lib. 5. Beside these Regions and Countryes of Asia minor aboue described Seb. Munster in the fift booke of his Cosinography declareth moreouer that the Turkes and Sultannes haue vnder theyr subiection both Arabia Persia and also India exterior wherein is Calecute The which Persia although it be vnder the Sophi which is an enemy to the Turke yet it is to be thought that he is a Sultane one of the Turkyshe and Mahometish Religion This Persia and India were once seasoned with Christes Gospell as may appeare by the primitiue Churche pag. 98. And thus haue you the partes of Asia described which in times past being almost Christened do now serue vnder the Turke After the description of Asia let vs nexte consider the partes and countryes of Aphrike Where although the greatest parte either consisteth in deserts desolate or is possessed with Prester Iohn which professeth Christ and his gospell yet the Turke hath there also no litle portion vnder his dominion as Countryes Cities Aegyptus Math. 2 Alexandria Memphis Arsinoe Regnum Tunece  Africa Minor Charlago Aphrodisum Hippon Here Saynt Augustine was Byshop Cyrene Act. 2  Mauritania  ¶ A description of countryes and Cityes in Europe which were before christened now are subdued and subiect to the Turke Europa Countryes Cities Thracia Constantinopolis or Bizantium Pera. Adrianopolis Samothracia Act. 16 Traianopolis Caliopis Sestus Appollonia Graecia Act. 20 Thessalonica Act. 17 Philippi Act. 16 Demetrias Neapolis Act. 16 Macedonia Rom. 15 Amphipolis Act. 17 Apollonia mygdoniae Act. 17 Berrhaea Act. 17 Thessalia  Epirus Ambracia Actium Chaonia Torona Azelia Thresprotia Acarnanon Amphilochia Argos Astacus Ambrachia Omphallum Achaia Rom. 15 Athenae Attica Megaris Boeotia Thebae Phocis Delphos Egris Aetholia Chalidon Locris Naupactus Peloponesus Corinthia Corinthus Act. 17 Mesena Tegea Argos  Argia Lacedemon or Sparta 2. Mach. 5. Epidaurus Helice Laconia Lerna Leuctrum Messenia Methone Mycenae Elis. Megalipolis Nemea Sicyona Nauplea Olympia Arcadia Sicyon Aegira ¶ Ilandes bordering about Grecia wonne likewise by the Turke from the Christians Euboea or Nigropontus Chalcis Charistus Cerinthus Gerestus Creta Act. 17 Pulchri portus Act. 27 Lasaea Act 27. Phoenice Act. 17 Salmone Act. 27.  Clauda Act. 27  Cyclades Insulae 53 Salamis Delus 1. Mach. 15 Cephalenia  Zacynthus or Zanthus Vide supra pag. 727 Lemnos  Ithaca  Samos Act. 20.  Corcyra Vide supra pag. 727 Corcica  ¶ After the Turke had subdued Thracia and Grecia proceding further into Europe he inuaded other regions and cities which also he added to his dition as Countryes Cityes Mysia Superior Rhaetiaria Nessus Vlpianum Scupi Sigindunum or Siget Mysia Inferior Triballorum Oescus Tirista Axium or Chilia Dalmatia 2. Tim. 4. Labacus Metropolis Carinthia Epidaurus or Ragusium Milea or Meleda Coruatia Senia or Segna Enona or Hona Croatia Iadra or Zara. Sebenica Istria Stridon where S. Hierome was borne Bosna Quinquecclesiae Iaitza
lamentable and dolerous genealogie of mortall and deadly sinnes did chalenge that place by title of heritage and this conclusion is generall and approued by experieÌ„ce custome and maner as ye shall after heare The second conclusion that our vsuall Priesthode which tooke his originall at Rome fained to be a power higher then aungels is not that Priesthoode which Christ orâ—cyned vnto his disciples This coÌ„clusion is thus proued forso much as the Romish priesthod is done with signes and pontificall rites and ceremonies and benedictions of no force effect neither hauing any ground in scripture for so much as the Bishops ordinall and the new Testament do nothing at all agree neither do we see that the holy Ghost both geue any good gift through any such signs or ceremonies because that he together with all noble good giftes cannot coÌ„sist and be in any person wyth deadly sinne The corolary or effect of this conclusion is that it is a lamentable and dolorous mockerye vnto wise men to see the Byshops mocke play with the holy Ghost in the geuing of their orders because they geue crowns for their characters and markes in stede of white hartes this caracter is the marke of Antichrist brought into the holy Church to cloke and colour their idlenesse The third conclusion that the law of chastity enioyned vnto priesthode the which was first ordeined to the preiudice of women induceth Sodomy into the church but we doe excuse vs by the Bible because the suspect decree doeth say that we should not name it Both reason experience proueth this coÌ„clusion Reason thus forsomuch as the delicate feeding and fare of the Clergy will haue either a naturall purgation or some worse Experience thus for somuch as the secrete triall and proofe or suche men is yâ— they do delite in women And whensoeuer thou doest prooue or see such a man marke him well for he is one of the number The corolarie of this conclusion is that these priuate religions with the beginners therof ought most chiefly to be disanulled as the original of the sinne and offence But God of hys might doth of priuie sinnes send open vengeance The fourth conclusion that most harmeth the innocent people is this that the fained miracle of the Sacrament of bread inducoth al men except it be a very few vnto idolatry For somuch as they thinke that the body whych shall neuer bee oute of heauen is by the vertue of the Priestes wordes essentially included in the little breade the which they doe shewe vnto the people But woulde to God they would beleeue that which the Euangelicall Doctour teacheth vs in his Trialoge Quòd panis altaris est accidentaliter Corpus Christi i. that the breade of the aulter is the body of Christ accidentally for so muche as wee suppose that by that meanes euery faithful man and woman in the law of God may make the Sacrament of that bread without any such miracle The corolarie of this conclusion is that albeit the body of Christ be endowed with the eternal ioy the seruice of Corpus Christi made by Frier Thomas is not true but painted ful of false miracles neither is it any maruell for so much as frier Thomas at that time taking part with the Pope would haue made a myracle of a hens egge and we knowe it very well that euery lie openly preached and taught both turne to the rebuke opprobry of him whych is alwayes true without any lacke The 5. conclusion is this that the exorcisme halowings consecrations and blessings ouer the Wine Bread Waxe Water Dyle Salte Incence the Aulter stone and about the Churche walles ouer the Westiment Chalice Miter Crosse and Pilgrimstaues are the very practises of Nigromancy rather then of sacred diuinity This conclusion is thus prooued because that by suche exorcismes the creatures are honored to be of more force power then by their own proper nature for we do not see any alteration or chaunge in any creature so exorcised except it be by false faith which is the principall poynt of deuilish art The cocolarie of this is that if the booke of exorcisation or coniuring of holy water which is sprinkled in the Church were altogether faithfull and true we thinke certainly that holy water vsed in the Churche were the best medicine for all kinde of sicknesse and sores Cuius contrarium experimur i. the contrary wherof daily experience doth teach vs. The sixt conclusion which mainteineth much pride is that a king and Bishop both in one person a Prelate and iustice in temporall causes a Curate an Officer in worldly office doth make euery kingdome out of good order This conclusion is manifest because the temporalty and the spirituality are two parts of the holy vniuersal Church and therfore he which addicteth himself to the one part let hym not intermeddle wyth the other Quia nemo potest duobus Dominis seruire wherfore to be called Amphroditae whyche are men of both kindes or Ambidextri which is such as can play with both handes were good names for suche men of double estates The Corolary of thys conclusion is that therupon we the procuratours of God in this case doe sue vnto the Parliament that it may be enacted that all suche as be of the clergie as well of the highest degree as of the lowest shuld be fully excused and occupy themselues with their owne cure and charge and not wyth others The seuenth conclusion that wee mightely affirme is that spirituall prayers made in the church for the soules of the deade preferring any one man by name more then an other is a false foundation of almes whereuppon all the houses of almes in England are falsly founded This conclusion is prooued by two reasons The one is that a meritorious praier of any force or effect ought to be a worke proceeding from meere charity and perfect charity accepteth no person because thou shalt loue thy neighbor as thy self Wherby it appeareth that the benefit of any temporall gift bestowed geuen vnto priestes and houses of almes is the principall cause of any speciall prayers the which is not farre different from sunonie The other reason is that euery speciall prayer made for men condemned to eternall punishment is very displeasant before God And albeit it be doubtful yet is it very likely vnto the faithfull Christian people that the founders of euery suche house of almes for their wicked endowing of the same are for the most part passed by the broad way The corolary is that euery praier offorce and effect proceeding of perfect charitie woulde comprehend generally all such whom God wold haue saued and to liue The marchaundise of special praiers now vsed for the dead maketh mendicant possessioners other hierling priestes which otherwise were strong enough to worke to serue the whole realme And maintaineth the same in idlenesse to the great
charge of the realme because it was prooued in a certaine booke which the king hath that a hundreth houses of almes are sufficient for the whole realme And thereby might peraduenture greater increase and profite come vnto the temporalitie The 8. conclusion needefull to tel the people beguiled is that pilgrimages praiers and oblations made vnto blinde crosses or roodes or to deafe images made eyther of woode or stone are very neare of kinde vnto Idolatry and farre different frō almes And albeit that these thyngs which are forbidden and imagined are the booke of errour vnto the common people notwithstanding the vsual and common image of the Trinity is most especially abhominable This conclusion God himselfe doeth openly manyfest commaunding almes to be geuen to the poore needy man for he is the image of God in more perfite similitude and likenesse then any blocke or stone For God did not say let vs make a blocke or stone vnto our likenes and image but let vs make man for so muche as the supreme highest honor which the clergy calleth Latria pertaineth only to the Godhead the inferior honour which clergy call Dulia pertaineth vnto men and angels and to none other inferior creature The corolarie is the the seruice of the crosse celebrate twise euery yere in our church is ful of idolatry For if roode tree nailes and speare ought so profoundly to be honoured and worshipped then were Iudas lippes if any man could get them a marueilous goodly relique But thou Pilgrime we pray thee tell vs when thou doest offer to the bones of the Saintes and holy men whych are layd vp in any place whether dost thou relieue therby the holy man which is already in ioy or that almes house that is so well endowed whereas they are canonised the Lord knoweth howe and to speake more plaine euery faithfull Christian may well iudge and suppose that the strokes of that same man whom they calls Thomas were no came of Martyrdome nor yet be The 9. conclusion that keepeth the people low is that auricular confession which is said to be so necessary for saluation the fained power of absolution exalteth and setteth vp the pride of priests and geueth them oportunity of other secrete talkes which we will not at thys tune talke of for so much as both Lordes and Ladies doe witnes that for feare of their confessors they dare not speake the truth and in time of confession is good oportunitie ministred of wooing or to play the baudes or to make other secret conuentions to deadly sinne They affirme and say that they are commissaries sent of God to iudge discerne of al maner sinne to pardone and clense what so euer please them They say also that they haue the keyes of heauen and hell that they can excommunicate curse and blesse binde and loose at theyr owne will and pleasure in so muche that for a small rewarde or for 12. d. they will sell the blessyng of heauen by charter and clause of warrantes sealed by theyr commō seale This conclusion is so common in vse that it nedeth not any probation The corolarie hereof is that the Pope of Rome whych fained himselfe to be the profounde treasurer of the whole Church hauing that same woorthy iewell which is the treasure of the passion of Christ in hys owne keping and custody together with the merites of all the saintes in heauen wherby he geueth fained indulgences and pardons a poena culpa Hee is a treasurer almost banished out of chariti wherby he may deliuer al captiues being in purgatory at hys pleasure and make them not to come there But heere euery faithfull Christian may easily perceiue that there is much falshode hid in our church The 10. that manslaughter either by warre or by any pretensed law of iustice for any temporall cause or spirituall reuelation is expresly contrary vnto the newe Testamēt which is the law of grace full of mercy This conclusion is euidently proued by the examples of the preachyng of Christ heere in earth who chiefly teacheth euery man to loue his enemies and haue compassiō vpon them and not to kill and murther them The reason is this that for the most part when as men do fight after the first stroke charity is broken and whosoeuer dieth without charity goth the right way to hell And beside that we doe well vnderstand know that none of the clergy neither by any other lawfull reason can deliuer any man from the punishment of death for one deadly sinne and not for an other but the law of mercy which is the new Testament forbiddeth all maner of murther For in the Gospell it is spoken vnto our forefathers thou shalt not kil The corolary is It is a very robbing of the people when Lordes purchase indulgences and pardons a poena culpa vnto such as do helpe their armies to kil and murther the christian people in soreine countreys for temporal gaine as we do see certaine souldiors which do runne amongst the Heathen people to get themselues fame renowme by the murther slaughter of men Much more doe they deserue euil thanks at the hands of the king of peace for so much as by humility and peace our faith is multiplied increased for murtherers and manquellers Christ doeth hate and manaseth he that striketh with the sword shall perish with the sword The 11. conclusion is whyche is shame to tell that the vow of chastity made in our church by women whych are fraile and vnperfite in nature is the cause of brynging in many great and horrible offences and vices incident vnto the nature of man For albeit the murther of their children borne before their time and before they are christened and the destruction of their nature by medicine are filthy foule sinnes yet they accompanying amongest themselues or with vnreasonable beastes or with any creature not hauing life doe passe to such an vnseemelinesse that they are punished by infernal torments The corolarie is that widowes such as take the mantell and the ring delitiously fed we would that they were maried because that we can not excuse them from priuate offence of sinne The 12. that the multitude of artes not necessary vsed in this our Church causeth much sinne offence in waste curiosity and disguising in curious apparell experience reason partly doth shewe the same for so muche as nature with a few actes is sufficient for mans vse and necessity This is the whole tenor of our ambassade which Christ hath commanded vs to prosecute at this time most fit and conuenient for many causes And albeit that these matters be heere briefly noted and touched yet notwithstandyng they are more at large declared in another boke with many other more in our owne proper tounge which we would should be common to all Christian people Wherefore we earnestly desire and beseeche God for his great