of warres among the Christiās in any case to be lawful for he himself before hath opēly protested the contrary But that his purpose is to proue the Pope in all his doings teachings more to be addicted to warre thē to peace yea in such cases wher is no necessity of war And therin proueth he the Pope to be contrary to Christ the is to be Antichrist Now he proceedeth further to the second part which is of mercy In the which part he sheweth how Christ teacheth vs to be merciful because mercye as he sayth proceedeth frō charity and nourisheth it In which doctrine of mercye he breaketh not the law of righteousnes for he himself by mercy hath clensed vs from our sinnes from which we coulde not by the righteousnes of the law be clensed But whom he hath made cleane by mercye vndoubtedly it behoueth those same to be also merciful For in the v. chapiter of Mathew he sayth Blessed are the merciful for they shall obtaine mercy And againe in the 6. of Mathew If ye forgeue vnto men their sinnes your father will forgeue vnto you your sinnes And againe in the vij chapter of Mathewe Iudge not ye shal not be iudged condemne not and ye shal not be condemned with what measure ye measure with the same shal it be measured vnto you againe In the xviij chap. of Mathew Peter asked the lord saying Lord how often shal my brother sinne agaynst me and I shall forgeue him seuen times Iesus sayd vnto him I say not vnto thee seuen times but seuentie times seuen tymes Therefore is the kingdome of heauen likened vnto a certaine king which would take accōpt of his seruants And when he had begun to reckē one was brought vnto hym which ought him tenne thousand talents And because he had nothing where withal to pay his maister commaūded him to be solde and his wife and his children and all that he had and the debt to be payd The seruaunt therefore fell downe and besought him saying haue pacience with me and I wil pay thee all And the Lord had pity on that seruant and loosed him and forgaue him the debt But when the seruant was departed he found one of his fellow seruaunts which ought him an hundred pence and he layed handes on him and tooke him by the throte saying pay me that thou owest and his fellowe fell downe and besought him saying Haue pacience with me and I will pay thee all But he would not but went and cast hym into prison till he shoulde pay the debt And when his other fellowes saw the things that were done they were very sorye and came declared vnto their maister all that was done Then his maister called him and said vnto him O thou vngratious seruant I forgaue thee al that debt when thou desiredst mee Oughtest thou nor then also to haue such pity on thy felow euē as I had pity on thee And his lord was wroth and deliuered him vnto the Iaylers till he should pay all that was due vnto him So likewise shall my heauēly father do vnto you except ye forgeue from your hartes eche one to his brother their trespasses By this doctrine it is most plaine and manifest that euery Christiā ought to be mercifull vnto his brother how often soeuer he offendeth against him Because we so often as we offend do aske mercy of God Wherfore for asmuch as our offence agaynst God is farre more grieuous then any offence of our brother agaynst vs it is playne that it behooueth vs to be merciful vnto our brethren if we wil haue mercy at Gods hand But contrary to this doctrine of mercy The Romish bishop maketh confirmeth many lawes which punishe offenders euen vnto the death As it is plaine by the processe of the decrees Distin 23. quest 5. It is declared and determined that to kill men ex officio that is hauing authority and power so to do is not sinne And againe the souldiour which is obediēt vnto the higher power and so killeth a man is not guilty of murther And againe he is the minister of the Lord which smiteth the euil in that they are euill and killeth thē And many other such like thinges are throughout the whole processe of the question determined That for certayne kinds of sinnes men ought by the rigour of the law to be punished euen vnto death But the foundation of their saying they tooke out of the olde law in which for diuers transgressions were appointed diuers punishments It is very much wōderful vnto me why that wyse men being the authors makers of lawes do alwayes for the foundation of their sayings looke vpon the shadow of the lawe and not the light of the gospel of Iesus Christ for they geue not heede vnto the fygure of perfection nor yet vnto the perfection figured Is it not written in that 3. of Iohn God sent not his sōne into the world to iudge the world but to saue the world by him In Iohn the 8. chap. The scribes and phariseis bring in a woman taken in adultery and let her in the middest and sayd vnto Christ Maister euen nowe this woman was taken in adultery But in the lawe Moises hath cōmaunded vs to stone such What sayest thou therfore This they sayd to tempt him that they might accuse him But Iesus stouped downe and with his finger wrote on the ground And while they continued asking him he lift himselfe vp and sayd vnto them let him that is among you without sinne cast the first stone at her And agayne he stouped and wrote on the ground And when they heard it the went out one by one beginning at the eldest so Iesus was lefte alone and the woman standing in the midst When Iesus had lift vp himselfe agayne he said vnto her where be they which accused thee hath no man condemned thee She sayd no man Lord. And Iesus sayd vnto her Neyther do I condemne thee Goe thy way and sinne now no more It is manifest by the scriptures the Christ was promised he should be king of the Iews vnto the kings pertained the iudgements of the law but because he came not to iudge sinners according to the rigor of the law but came according to grace to saue that which was lost in calling the sinner to repentaunce it is most playne that in the comming of the law of grace he would haue the iudgement of the lawe of righteousnes to cease for otherwise he had dealt vniustly with the foresayd woman forasmuch as the witnesses of her adultery bare witnes against her Wherfore seeing the same king Christ was a iudge if it had bene his will that the righteousnes of the law shoulde be obserued he ought to haue adiudged the woman to death according as the law commaunded whiche thing forasmuch as he did not it is most euident that the iudgementes of the righteousnes of the law are finished in the cōming of the king being kyng of the lawe of grace euen as the sacrifices of the priesthoode of Aaron are
to note by the waye because this distinction is fathered vpon Cyprian which is false for this Cyprian was not in the time of Iulian not by 200. yeares and so likewise by the other Cyprian which died Martyr vnder Diocletian Of anye Cyprian besides these two we read not Neither is it credible that if there were any such Cyprian he would euer haue written of any such matter of the difference and mutuall nede of ChristiaÌ„ Emperours and Christen Popes When as that Emperour being an Apostata neither regarded Christ nor cared for any Pope About this tyme and vnder the same Emperour Valerianus suffered also Xistus or Sixtus the seconde of that name Byshop of Rome who being accused of his aduersaries to be a ChristiaÌ„ was brought with his vj. deacons to the place of execution where he with Nemesius other hys Deacons were beheaded and suffered Martyrdome Laurence in the same time being also Deacon folowed after complayning to Xistus as one being greued that he might not also suffer with him but to be secluded as the sonne froÌ„ the father To whom the Bishop aunswering againe declared that within thre daies he should folow after In the meane time hee willed him to go home and to distribute his treasures if he had any vnto the poore The iudge belike hearing mentioÌ„ to be made of treasures to be giuen to the poore and thinking that Laurence had great store of treasure in his custody coÌ„maunded him to bring the same vnto him according as the discourse of his storye here vnder written more fully may appeare Which history because it is set foorth more at large in Prudentius Ambrose and other writers and containeth in it mo things in it worthy to be noted of the Reader we haue therfore with the more dilygence here inserted the more ample description of the same to the further admiration of his patience and God his glory shewed in him Now then as order requireth let vs enter the story of that most constaunt and couragious Martir of Christ S. Laurence whose words and works deserue to be as freshe and greene in Christian harts as is the florishing Laurel tree This thirsty hart longing after the water of lyfe desirous to passe vnto it through the straight doore of bitter death when on a time he saw his vigilaunt Shephearde Xistus led as an harmles lambe of harmefull tyrauntes to his death cried out with open mouth and hart inuincible saying O deare father whether goest thou without the company of thy deare sonne Whether hastenest thou O reuerend Priest without thy Deacon Neuer wast thou wont to offer sacrifice without thy minister What cryme is there in me that offendeth thy fatherhod Hast thou proued me vnnaturall Now try swete father whether thou hast chosen a faithfull minister or not Deniest thou vnto him the fellowship of thy bloud to whom thou hast committed the destribution of the Lordes bloud See that thy iudgement be not misliked whilest thy fortitude is liked lauded The abasing of the scholer is the disgracing of the Maister What haue we not learned that worthy Maisters haue obtained most worthy same by the worthy actes of their Disciples and Scholers Finally Abraham sacryficed his onely begotten Isaac Stoned Stephen prepared the way to preaching Peâ—er euen so father declare thy manifold vertues by me thy sonne Offer thou him that proferreth him selfe Graunt that the body of thy scholer may be sacrificed whose mind with good letters thou hast beautefied These wordes with teares S. Laurence vttered not becauâ—e his master should suffer but for that he might not be suffered to tast of deaths cup which he thirsted aâ—ter Then Xistus to his sonne shaped this aunswere I forsake thee not O my sonne I giue thee to wit that a sharper conflict remaineth for thee A feeble and weak old man am I and therefore run the rase of a lighter easier death But lusty and young thou art and more lustely yea more gloriously shalt thou triumph ouer this tiraunt Thy time approcheth cease to wepe lament three daies after thou shalt follow me Decent is it that this space of time come betwene the Priest the Leuite It may not beseeme thee O sweete Pupill to triumphe vnder thy master least it be said he wanted an helper Why crauest thou to be pertaker with me in my passion I bequeath vnto thee the whole inheritaunce Why requirest thou to enioy my presence let weake scholers go before and the stroÌ„ger come after that those without maister may get the victory which haue no neede by maister to be gouerned So Helias left behynde him his beloued Heliseus I yeelde vp into thy handes the succession of my vertues Such was their contention not vnmeete for so godly a priest so zelous a minister striuing with themselues who shoulde first suffer for the name of Christ Iesu. In tragical histories we haue it mentioned that through ioy admiration people claped their handes wheÌ„ Pylades named himselfe Orestes Orestes as truth it was affirmed himselfe to bee Orestes Pylades wishing to die for Orestes Orestes not suffering Pylades to loose his life for his sake But neither of them might escape death for both these louers were gilty of bloud the one committing the facte the other consenting But this our Laurence the Martyr most constant was by no meanes enforced to make this profer sauing onely by his ardent zeale and feruent spirite who thirsting after the cup of Maytirdome had it shortly after filled to the hard brymme Now let vs draw neare to the fire of Martyred Laurence that our colde hartes may be warmed thereby The mercylesse tyraunt vnderstanding this vertuous Leuite not onely to be a minister of the Sacramentes but a distributer also of the Church riches whereof mention is made before in the wordes of Xistus promised to himselfe a double pray by the appresion of one silly soule First with the rake of Auarice to scrape to himselfe the treasuâ—e of poore Christians then with the firy forke of tyranny so to tosse and turmoyle them that they should waxe weary of their Christian profession With furious face and cruell countenaunce the greedy wolfe demaunded where this Deacon Laurence had bestowed the substaunce of the Church Who crauing three dayes respite promised to declare where the treasure might he had In the meane time he caused a good number of poore Christians to be congregated So when the day of his aunswere was come the persecutor straightly charged him to staÌ„d to hys promise Then valiant LaureÌ„ce stretching out his armes ouer the poore sayde These are the precious treasure of the church These are the treasure in deede in whom the faith of Christ raigneth in whome Iesus Christ hath his mansion place What more precious Iuels can Christ haue theÌ„ those in whoÌ„ he hath promised to dwel For so it is written I was hungry ye gaue me to eate I was thirsty and
of the Christians to bee spoyled and cast to the earth and the bookes of holy scripture to be burned Thus most violent edictes and proclamations were set foorth for the ouerthrowing as is saide of the Christians temples throughout all the Romane Empire Neyther did there want in the officers any cruell execution of the same proclamations For their temples were defaced euen when they celebrated the feast of Easter Euseb. lib. 8. cap. 2. And this was the first edicte giuen out by Dioclesian the next proclamation that came forth was for the burning of the bookes of the holy scripture which thyng was done in the open market place as before then next vnto that were edictes giuen forth for the displacing of such as were Magistrats and that with a great ignominie al other whatsoeuer bare anye office Imprisoning suche as were of the common sorte if they would not abiure Christianitie and subscribe to the heathen religion Euseb. lib. 8. cap 3. Nicephorus lib. 7. cap 4. Zonoras also in his seconde tome And these were the beginning of the Christians euils It was not long after but that new edictes were sent forth nothing for their cruelty inferiour to the first for the casting of the elders and bishops into prisō and then constraining them with sundry kindes of punishments to offer vnto their Idoles By reason whereof ensued a great persecutiō amongst the gouernors of the church amongst whom many stood manfully passing through many exceeding bitter torments neyther were ouercome therwyth being tormented and examined diuers of them diuerslye some scourged all their bodies ouer with whips scourges some with racks rasinges of the flesh intolerable were cruciated some one way some another way put to death Some againe violently were drawen to the vnpure sacrifice and as though they had sacrificed when indeede they did not were let go Other some neither comming at al to their aultars nor touching anye peece of their sacrifices yet were borne in hand of thē that stoode by that they had sacrificed so suffering that false infamation of their enymies quietly went away Other as dead men were caried and cast away being but halfe dead Some they cast down vpon the pauement and trailing them a great space by the legs made the people beleue that they had sacrificed Furthermore other there were which stoutly withstood them affirming with a loud voice that they had done no such sacrifice Of whom some saide they were Christians gloried in the profession of that name some cryed saying that neither they had nor would euer be pertakers of that idolatry And those being buffeted on the face mouth wyth the handes of the soldiers were made to hold their peace and so thrust out with violence And if the Saintes did seeme neuer so little to doe what the enimies would haue them they were made much of Albeit all this purpose of the aduersary did nothing preuayle against the holye and constaunt seruaunts of Christ. Notwithstanding of the weake sort innumerable there were which for feare infirmity fell and gaue ouer euen at the first brunt At the first comming downe of these edictes into Nicomedia there chanced a dede to be done much worthy of memory of a Christien being a noble man borne whiche moued by the zeale of God after the proclamation made at Nicomedia was set vp by and by ranne and tooke downe the same and openly tare and rent it in peeces not fearing the presence of the two Emperours then being in the citie For which acte he was put to a most bitter death whiche death he with great faith constancie endured euen to the last gaspe Euseb. lib. 8. lib. 3. 5. After this the furious rage of the malignaunt Emperours being let loose against the saintes of Christ proceeded more more making hauock of gods people through out all quarters of the worlde First Dioclesian which had purposed with himselfe to subuert the whole christian religion executed his tyranny in the east and Maximianus in the west But wily Dioclesian began very subtilye for hee put the matter first in practise in his owne campe among whom the marshall of the field as Euseb. lib. 8. cap. 4. affirmeth put the Christian Souldiers to this choise whether they would obey the Emperors commaundement in that maner of sacrifice he cōmaunded and so both to keepe their offices and leade their bands or els to lay away from thē their armor and weapons Whereunto the Christen men couragiously aunswered that they were not only ready to lay away their armour weapons but also to suffer death if it should with tiranny be enforced vnto them rather thē they would obey the wicked decrees and comaundements of the Emperour There might a man haue seene very manye whiche were desirous to liue a simple and poore life and whiche regarded no estimation and honour in comparison of true pietie godlines And this was no more but a subtile and wily flattery in the beginning to offer them to be at theyr owne liberty whether they would willingly abiure their profession or not as also this was an other that in the beginning of the persecution there were but a few tormented with punishment but afterwarde by little and little hee began more manifestlye to braste out into persecution It can hardly be expressed with wordes what number of Martirs and what bloud was shedde through all cities and regions for the name of Christ Eusebius in his 8 booke chap. 7. saith that he himselfe knew the worthy Martirs that were in Palestina But in Tire of Phenicia he declareth in the same a marueilous martyrdome made where certayne christians being geuen to most cruell wild beasts were preserued without hurt of them to the great admiration of the beholders and those Lions Beares and Lybardes kept hungry for that purpose had no desire to deuoure them which notwithstanding most vehementlye raged against those by whome they were brought into the stage and stoode as they thought without daunger of thē such were first deuoured But the Christian Martyrs because they could not be hurt of the beasts being slayne with the sworde were afterwarde throwen into the sea At that time was martyred the Bishop of Sydon But Syluanus the Byshop of Gazensis with 39. other were slayne in the mettall mynes of Phenitia Pamphilus the elder of Cesarea being the glory of that congregation died a most worthy Martyr whose both life and most commendable martyrdome Eusebius oftentimes declareth in his 8. booke and 13. chapter in so much that he hath written the same in a booke by it selfe In Syria all the chiefe teachers of the congregation were first committed to prison as a most heauye cruell spectacle to behold as also the bishops Elders and Deacons which all were esteemed as menquellers and perpetratours of most wicked facts Eusebius Lib. 8. cap. 6 After that we read of an
other whose name was Tirannion which was made meate for the fishes of the sea and of Zenobius which was a verye good Phisition which also was slaine with brickebates in the same place Eusebius lib. 8. cap. 13. Furthermore he maketh mention in the same place of others which were not tormented to death but euery day terrified and feared without ceasing Of some others that were brought to the sacrifices and commaunded to doe sacrifice which woulde rather thrust their right hande into the fire then to touch the prophane or wicked sacrifice also of some others that before they were apprehended would cast downe themselues from steepe places left that beyng taken they should commit any thing against their professiō Also of two virgines very faire and proper with their mother also which had studiously brought them vp euen from their infancy in all godlines beyng long sought for and at the last founde and straightly kept by their kepers whilest they made their excuse to do that which nature required threw thēselues downe headlong into a riuer also of other two yong maidēs being sisters of a worshipfull stock moued with many goodly vertues which were cast of the persecutors into the sea and these things were done at Antioche as Eusebius in his 8. booke and 13. chap. affirmeth But Syluanus the Bishop of Emissa the notable martyr together with certaine others were throwen to the wilde beastes Euseb. lib. 8. cap. 13. Diuers and sondry torments were the christians in Mesopotamia molested with where they were hāged vp by the feete their heads downewards with the smok of a small fire strangled And also in Capadocia where the Martirs had their legs broken Euseb. lib. 8. cap. 12. Henricus de Erfordia maketh mention of the Martyrs of Tharsus in Cilicia as Tharatus Probus and Andronicus But yet the Martirs in the region of Pontus suffered far more passing and sharper tormentes wherof I wil hereafter make mention Eusebius ibidem So outragious was the beginning of the persecution whiche the Emperour made in Nicomedia in Bithinia as afore is saide that he refrained not from the slaughter of the children of Emperours neither yet from slaughter of the most chiefest princes of his court who a litle before he made as much of as if they had ben his owne childrē Such an other was Peter which among diuers and sundry tormentes among whō he being naked was lefted vp his whole body being beaten with whips and torne that a man might see the bare bones and after they had mingled vineger salt togither they poured it vpon the most tender parts of his body lastly rosted at a soft fire as a man would rost flesh to eate as a victorious Martir ended his life Dorotheus and Gorgonius being in great authoritie and office vnder the Emperour after diuers torments were strangled with a halter which both being of the priuie chamber to him when they saw beheld the greuous punishment of Peter their houshold cōpanion wherfore said they O Emperour do you punish in Peter that opinion which is in all vs Why is that accounted in him an offence that all we confes we are of that faith religion iudgement that he is of Therfore he commaunded them to be brought forth almost with like paynes to be tormented as Peter was afterwardes hanged Euseb. Rufini Lib 8. cap. 6. After whom Anthimus the Byshop of Nicomedia after he had made a notable confession bringing with him a great company of Martyrs was beheaded These men being thus dispatched the Emprour vainly thought that he might cause the rest to do whateuer him listed To this ende came Lucianus the Elder of the congregation of Antioche and was martired after hee had made his Apologie before the Emperour Eusebius Lib. 8. Cap. 13. Hermanus also that monster caused Serena the wife of Dioclesian the Emperour to be martyred for the Christian Religion so much did the rage of persecutiō vtterly forget all naturall affectes Other Martyrs of Nichomedia doth Nicephorus in hys vii booke and xiiii chapter recite as Eulampius and Eulampia Agapen Irenea Chionia and Anastacia vnder Illyricus chiefe officer were bound hand foote to a post and brent Vincentius Lib. 12 cap. 66. And also Euseb Lib. 8. cap. 6. mentioneth such an other like matter full of horror and grief There assembltd together in their temple many Christian men to celebrate the memory of the Natiuitie of Christ of euery age and sorte some There Maximianus thinking to haue bene geuen a very fit occasion to execute hys tyranny vpō the poore Christians sent thether such as should burne the temple the doores being shut and closed rounde about Thether came they with fire but first they commaunded the cryer with a loud voyce to cry that who soeuer would haue life should come out of the temple do sacrifice vpō the next altar they came vnto of Iupiter and vnles they would do this they shoulde all be brent with the temple Then one stepping vp in the temple answered in the name of all the rest with great courage boldnes of minde that they were all Christians beleued that Christ was their onely God king and that they woulde doe sacrifice to him with his father and holy Ghost that they were now all readye to offer vnto him Wyth these words the fire was kindled and compassed about the temple and there were brent of men women and children certeine thousands There were also in Arabia very manye martyrs slayne with axes as Eusebius Lib. 8. cap. 12. There was in Phrigia a citie vnto which the Emperour sent his Edictes that they should doe sacrifice to the gods and worship Idoles all which Citizens the Maior himselfe the Questor and chiefe Captaine confessed that they were all Christians The Citie vpon this was besieged set on fire and all the people Euseb. Lib. 8. cap. 11. In Melitina a region of Armenia the bishops and Elders were cast in prison Eusebius eodem cap. 6. In Arabrace a region neare adioyning to Armenia Eustratius was Martyred as Nicephorus declareth Lib 7 cap. 14. This Eustratius was y◠countrey man borne and very skilfull in the Greeke tong executyng by the Emperours commaundement the shiriffes office at Licia in the East which also did execution there vpon the Christians and was a Scribe of great estimatiō called Ordinis Ducalis This man beholding the meruailous constancie of the Martyrs thirsted with the desire of Martyrdome for that he had priuily learned the Christian religion Therfore he not abiding for other accusers detected himself and worthely professed that he was a christian openly execrating the madnesse and vanitie of the wicked Ethnikes He therefore being caried away was tyed vp beyng first most bitterly beaten After that he was parched with fire beyng put vnto his bowels and thē basted with salt and vinagre and lastly so scotched bemangled with the shardes of sharpe and
wyth Zoe hys wyfe Tranquillinus wyth Martia his wyfe Traglinus Claudius Castor Tiburtius Castullus Marcus and Marcellinus wyth other moe Basilius in an other Sermon also maketh mention of one Barlaam being a noble and famous Martyr which abode al the torments of the executioners euen to the point of death which thing when the tormentors sawe they brought him and laid him vpon the altar where they dyd vse to offer sacrifices to their idoles and put fire frankensence into his right haÌ„d wherin he had yet some streÌ„gth thinking that the same his right hand by the heate force of the fire would haue scattered the burning incense vpon the aultar and so haue sacrificed But of that their hope the pestiferous tormentors were disapointed for the flame eate round about his hand and the same indured euen as though it had bene couered with hote embers when Barlaam recited out of the Psalmes this saying Blessed is the Lord my God which teacheth my handes to fight To this narration of Basilius touching the Martyrdome of Barlaam we will anexe coÌ„sequently an other story of Ambrose Hee making a certaine exhortation to certaine virgins in the same Oration coÌ„mendeth the martirdomes of Agricola Vitalis who suffered also in the same persecution vnder Dioclesian and Maximinian as they so affirme at Bononie This Vitalis was seruaunt to Agricola who both togyther betweene themselues had made a compact to giue their liues wyth other Martyrs for the name of Christ. Wherupon Vitalis being sent before of his maister to offer himselfe to Martirdome feâ—l first into the hands of persecutors who laboured about him by all maner of meanes to cause him to deny Christ. Which when he would in no case do but stoutly persisted in the confessioÌ„ of his faith they began to exercise him with all kinds of torments So vnmercifully that there was no whole skinne left in all his body So Vitalis in the middest of the agonie paineful torments after he had in a short praier coÌ„mended him selfe to God gaue vp his life After him the tormentours set vpon Agricola his Master whose vertuous manners gentle conditions bicause they were singularly wel liked and knowen to the enimies his suffring therfore was the longer deferred But Agricola not abyding the long delay and driuing of and prouoking moreouer the aduersaries to quicker speede at length was fastned vnto the crosse and so finished his martirdome which he so long desired Ambros in Exhortatione ad Virgines No lesse worthy of commemoration is the lamentable Martyrdome of Vincentius whose historie here followeth This Vincentius was a Spaniard and a Leuite most godly and vertuous who at this time suffered Martyrdom at Valence vnder Dacianus the President as we may gather by Prudentius in his hymne Bergomensis in his supplement reciteth these words concerning his martyrdome out of a certaine sermon of S. Augustine Our heart conceiued not a vaine and fruitles sight as it were in beholding of lamentable tragedies but a great sight marueâ—lous certainly and there with singulare pleasure receiued it when the paineful passion of Victorius Vincentius was read vnto vs. Is there any so heauye harted that will not be mooued in the contemplation of this immooueable Martyr so manly or rather so godly fighting against the craft and subtilty of that Serpent against the tiranny of Dacianus against the horrors of death by the mightie spirite of his God conquering all But let vs in few wordes rehearse the degrees of his tormentes though the paynes thereof in many wordes can not be expressed First Dacianus caused the Martir to be layde vpon the torture and all the ioyntes of his body to be distended and racked out vntill they crackt againe This being done in most extreme and cruel maner al the members of his painful and pittiful body were greuously indented with deadly woundes Thirdly that his dolors griefes might be augmeÌ„ted they miserably vexed his flesh with yron combes sharpely filed And to the end the tormentors might vomit out al their vengeaÌ„ce on the meeke milde martyrs fleshe the tormentors themselues also were vily scourged at the Presidentes commaundement And lest his passion through want of paines might seeme imperfect or else to easie they laid his body being all out of ioint on a grate of iron which body when they had opened with iron hookes they seared it with firie plates with hote burning salt sprinkling the same Last of all into a vyle dongeon was this mighty Martir drawen the floure whereof first was thicke spredde wyth the sharpest shels that might be gotten his fete then being fast locked in the stockes there was he left alone without all worldly comfort but the Lorde his God was with him the holye spirit of God whose office is to comfort the godly afflicted fulfilled his hart with ioy gladnes Hast thou prepared a terrible racke O cruell tyraunt O deuouring Lion for the Martirs bed the Lorde shall make that bed softe and sweete vnto him Rackest thou his bones and ioyntes al a sunder His bones his ioints his heares are al numbred Tormentest thou his flesh with mortal wounds the Lord shal poure abuÌ„dantly into al his sores of his oyle of gladnes Thy scraping combes thy sharpe fleshookes thine whote searing yrons thy parched salte thy stincking prison thy cutting shelles thy pinching stockes shal turne to this patient Martyr to the best Altogether shall worke contrary to thine expectation great plenty of ioy shall hee reap into the barne of his soule out of this mighty haruest of paines that thou hast brought him into Yea thou shalte proue him Vincentius indede that is a vanquisher a tryumpher a conqueror subduing thy madnes by his mekenes thy tiranny by his patâ—ence thy manifold meanes of tortures by the manifold graces of God wherewith he is plentifully enriched In this cataloge or company of such holy martirs as suffered in this foresaid tenth persecutioÌ„ many mo and almost innumerable there be expressed in authors beside theÌ„ whom we haue hetherto comprehended as Philoromus a man of noble byrth great possessions in Alexandria who being perswaded by his friendes to fauour himselfe to respect his wife to consider his children and familie did not onely reiect the counsels of them but also neglected the threates and torments of the Iudge to keepe the confessioÌ„ of Christ inuiolate vnto the death losing of his head Euseb. Lib. 8. cap. 9. Niceph. Lib. 7. cap. 9. of whome Euseb. beareth witnes that he was there present himselfe Of like estate and dignitie was also Procopius in Palestina who after his conuersion brake his images of siluer and golde and distributed the same to the poore and after al kinde of torments of racking of cording of tearing hys flesh of goring and stabbing in of fiering at leÌ„gth had his head also smitten of as witnesseth Niceph. Lib. 7. cap. 15. To this maye be ioyned also
therof should be displaced and the said Herrigetto perferred Yea also non obstante that the sayd Pope himselfe had before giuen his graunt to the king realme of England y◠one Italian should not succeede an other in any benefice there yet for all that the said Herrigetto vpon paine of excommunication to be placed therin Ex Paris fol. 240. And thus much hetherto of these matters through the occasion of the East churches and the Grecians to the entent all men that read these stories see the doings of this Westerne Bishop may consider what iust cause these Grecians had to seclude themselues from hys subiection and communion For what christian communion is to be ioyned with him which so contrary to Christ and his gospel seeketh for worldly dominion so cruelly persecuteth hys brethren so giuē to auarice so greedy in getting so iniurious in oppressing so insatiable in hys exactions so malitious in reuenging stirring vp warres depriuing kings deposing Emperours playing Rex in the Church of Christ so erronious in doctrine so abominably abusing excommunication so false of promise so corrupt in life so voyde of Gods feare and briefly so farre from all the parts of a true Euangelicall Bishop For what seemeth he to care for the soules of men which setteth in benefices boyes and outlādish Italians and further one Italian to succede an other which neither did know the language of the flocke nor once would abide to see their faces And who can blame y◠Grecians then for diffeuering themselues from such an oppressour and gyant against Christ. Whose wise example if this Realme had then folowed as they might certes our predecessours had bene rid of an infinite number of troubles iniuries oppressiōs warres commotions great trauails charges besides the sauing of innumerable thousand of poūds which the sayd bishop full falsely hath raked and transported out of thys Realme of ours But not to excede the bounds of my history because my purpose is not to stande vpon declamations nor to dilate common places I will passe ouer leauing the iudgement therof to the further examination of the reader For els if I lifted to prosecute this argument so far as mater would lead me truth peraduenture wold require me to say I durst not only say but could well proue the Pope court of Rome to be the only fountain principal cause I say not of muche misery heere in England but of all the publicke calamities and notorious mischiefes which haue happened these many yeres through all these West parts of christendome especially of all the lamentable ruine of the church which not only we but the Grecians also this day do suffer by the Turks and Saracens As whosoeuer wel considereth by reading of histories the course of times and vieweth with all the doings and acts passed by the said bishops of Rome together with the blinde leading of his doctrine shal see good cause not only to thinke but also to witnes the same Only one narratiō touching this argument and yet not transgressing the office of my historie I minde the Lorde willing to set before the Readers eyes which happened euen about this present time of thys king Henries reigne in the yere of our Lord. 1244. In the which yeare it chanced that Lewes the French king sonne to Quene Blanch fel very fore sicke lying in a swounde or in a traunce for certaine dayes in such sorte as few thought he would haue liued some said he was gon already Amongst other there was with him hys mother who sorowing bitterly for her sonne and giuen somewhat as cōmonly the maner of women is to superstitiō went brought foorth a peece of the holy crosse wyth the crowne and the speare which peece of the holy crosse Baldwynus Emperour of Constantinople whome the Grecians had deposed a litle before for holding with the bishop of Rome had sold to the French king for a great summe of mony and blessed him wyth the same also laid the crowne the spear to his body making a vow wtal in the person of her sonne that if the Lorde would visite him with health and release him of that infirmitie he should be croysed or marked with the crosse to visit his sepulchre and there solemnly to render thankes in the lande which he had sanctified wyth his bloud Thus as she with the B. of Parys and other there present were praying beholde the king which was supposed of some to be dead began with a sigh to pluck to his arms and legges and so stretching himselfe began to speake geuing thankes to God who from an high had visited him called him from the danger of death Which as the kings mother with others there toke to be a great miracle wrought by the vertue of the holy crosie so the king amending more and more as soone as he was well recouered receaued solemnely the badge of the crosse vowing for a freewil sacrifice vnto God that he if the counsaile of his realme would suffer him would in hys owne person visite the holy land forgettyng belyke the rule of true Christianitie where Christ teacheth vs otherwise in the gospel saying That neither in this mount nor in Samaria nor at Ierusalem the Lord will be worshipped but seeketh true worshippers which shall worship him in truth and veritie c. An. 1244. Pariens fol. 182. After thys was great preparaunce and muche a do in Fraunce toward the setting foorth to the holy land For after the K. first began to be croysed the most part of the nobles of Fraunce with diuers Archbishops and Byshops with Earles and Barons and Barons and gentlemen to a mighty number receaued also the crosse vppon their sleeues Amongst whom was the Earle Atrebacensis the kings brother the Duke of Burgundy the Duke of Brabant the Countesse of Flaunders wyth her two sonnes the Earle of Britaine with his sonne the Earle of Barrēsis Earle of Swesson Earle of S. Paul Earle of Druis Earle Retel with many noble persons mo Neither lacked here whatsoeuer the Pope could do to set forward this holy busines in sending his Legates and Friers into Fraunce to stirre the people to folow the king to contribute to his iourny Wherupon was graunted to the King to gather of the vniuersall church of France by the popes authoritie the tenth part of all their goods for 3. yeares space together vpon thys condition that the king likewise wold graunt to the Pope the 20. part for so many yeares after to be gathered of the sayd Church of Fraunce Which was agreed An. 1246. Ex Mat Parisiens fol. 204 b. Shortly after thys in the yeare of our Lorde 1247. followed a Parliament in Fraunce where the king with his nobles being present there was declared how the king of Tartarians or Turkes hearing of the viage of the French king writeth a letter to him requiring that he wil become hys
obserued Christ hath fulfilled the lawes morall of the old testament because that the morals and iudicials were ordained that one person should not do iniury to an other that euery man should haue paid him that is hys Now they that are in charity wil do no iniury to others neither do they take other mens goodes away from them Nay it seeketh not her owne things For charitie seeketh not the things that be her owne Wherfore much lesse by a stronger reason it ought not to seke for other mens goods And wheÌ„ as the iudicials morals were ordained Christ did not by the workes of the law iustifie the beleuers in him but by grace iustified them froÌ„ their sins And so did Christ fulfill that by grace that the lawe could not by iustice Paule to the Romaines declareth in a godly discourse and to the Galath likewise that none shall be iustified by the workes of the lawe but by grace in the faith of Iesu Christ. As for the morals ceremonies of the lawe as circumcision sacrifices for offence and for sinnes first fruites tenthes 〈◊〉 diuers sortes of washings the sprinkling of bloud the sprinkling of ashes abstaining from vnclean meats whych are ordeined for the sanctifying and clensing of the people froÌ„ sinne no nor yet the praiers of the priests neither the preachings of the prophets could clense a man from his sin For death raigned euen from Adam to Moises and sinne from Moises to Christ as Paule declareth to the Romaines in the 5. chapter But Christ willing to haue mercy and not sacrifice being a Priest for euer after the order of Melchisedech an high Priest of good things to come did neither by the bloud of goats or calues but by his owne bloud enter in once vnto the holy places when as euerlasting redemption was founde neither did Iesus enter into the holy places that were made wyth handes which are the examples of true thynges but into the very heauen that now he may appeare before the countenaunce of God for vs. Nor yet he did so that he should offer vp himselfe oftentimes as the high Byshop entred into the holy place euery yeere with straunge bloud for otherwise he must nedes haue suffred oftentimes sithens the beginning of the world but now in the latter end of the world hath he once appeared by his owne sacrifice for the destruction of sinne And like as it is decreed for men once to die and after that commeth iudgement euen so was Christ once offred vp to coÌ„sume away the sinnes of many The second time shall hee appeare without sinne to the saluation of such as looke for him For the law hauing a shadow of good things to come and not the very image or substaunce it selfe of the things can neuer by those sacrifices which they offer of one selfe same sort continually yere by yere make them perfect that come vnto her Otherwise men would leaue of offring because that those worshyps being once clensed should haue no more prâ—â—â—e of conscience for sinne afterwardes But in them is their remembrance made of sinnes euery yere For it is impossible that by the bloud of goats bulles sinnes should be taken away Wherfore he entring into the world doth say as for sacrifice and offring thou woldst not haue but a body hast thou framed vnto mee And sacrifices for sinne haue not pleased thee then said I behold I come In the head or principall part of the booke it is wrytten of me that I should do thy wil O God Wherfore he said before that sacrifices oblations and burnt offerings and that for sinne thou wouldest not haue neyther were those thyngs pleasaÌ„t to thee whych are offred according to the law then sayd I behold I come that I may do thy wil O God He taketh away the first that he may stablish that that folowed In whych will we are sanctified and made holy by the offering vp of the body of Iesus Christ ones And verely euery Priest is ready euery day ministring oftentimes offring the self same sacrifices which neuer can take away sinnes But this man offering one sacrifice for sinnes doth for euer and euer sit at Gods right haÌ„d looking for the rest to come till that hys enemies be placed to be his footestoole For with one offering hath hee for euer made perfect those that be sanctified By which thinges it plainly appeareth that Christ by one offring hath clensed hys from their sinnes who could not be clensed from the same by all the ceremonies of the law and so did fulfill that which the priesthoode of the law could not Wherfore onely the morals and iudicials he fulfilled by the lawe of charitie and by grace and the ceremonials by one offering vp of hys body in the aultar of the crosse And so it is plaine that Christ fulfilled the whole lawe Wherfore sithens that the holy things of the law were a shadowe of those things that were to come in the time of grace it were meete that all those thynges should vtterly cease amongest Christians which should either be against charity or the grace of Christ. Although in the time of the lawe they were lawfull and not vtterly contrary to it but were figures of perfections in Christes faith yet it were meete that they should cease at the comming of the perfection whych they did prefigurate as circumcision the eating of the paschal lambe and other ceremonial points of the law Wherupon also Paul to the Hebrues the 7. chapter sayeth thus If therfore the making vp of the perfection of all was by the Leuiticall priesthode for the people receiued the law vnder hym why was it necessary besides that an other Priest should rise vp after the order of Melchisedech not be called after the order of Aaronâ— For wheÌ„ the Priesthode is remoued it must needes be that the lawe also be remoued For he in whom these things are spokeÌ„ is of an other tribe of which none stoode present at the aulter Because it is manifest that our Lorde had hys offspring of Iuda in which tribe Moises spake nothing of the Priests And besides this it is manifest if according to the order of Melchisedech there doe rise vp an other Priest which was not made according to the law of the carnal commaundement but according to the power of the life that cannot be losed For thus he beareth witnes that thou art a priest for euer after the order of Melchisedech so that the coÌ„mandement that went before is disalowed for the weakenes vnprofitablenesse thereof For the lawe hath brought no body to perfection By which things it appeareth that Christ making an end of the priesthode of Aaron doth also make vp a full end of the law belonging to that Priesthode Wherupon I maruell that your learned men doe say that Christen folkes are bound to this small ceremonie of the paiment of tithes and care nothing at all
that looke for him to their saluation For the lawe hauing a shadowe of good thinges to come can neuer by the Image it selfe of thinges which euery yeare without ceasing they offer by such sacrifices make those perfect that come therunto for otherwise that offering should haue ceased Because that such worshippers being once cleansed from theyr sinnes should haue no more conscience of sinne But in these commemoratioÌ„ is made euery yere of sinne for it is impossible that by the bloud of Goates and Calues sinnes should be purged and taken away Therfore comming into the world he sayd Sacrifice and oblation thou wouldst not haue but a body hast thou geuen me peace offeringes for sinne haue not pleased thee Then sayd I behold I come In the volume of the booke it is written of me that I should doe thy will O God Saying as aboue because thou wouldest haue no sacrifices nor burnt offeringes for sinne neyther doest thou take pleasure in those things that are offered according to the law Then sayd I behold I come that I may doe thy will O God He taketh away the first to stablishe that which followeth In which will we are sanctified by the oblation of the body of Iesus Christ once for all And euery priest is ready dayly ministring and oftentimes affering like sacrifices which can neuer take away sinnes But this Iesus offering one sacrifice for sinne sitteth for euermore on the right hand of God expecting the time tyll his enemies be made his footstoole For by his owne onely oblation hath he consummated for euermore those that are sanctified All these places haue I recited which Paule writeth for the better vnderstanding and declaration of those thinges I meane to speak By all which it appeareth manifestly how the Priesthood of Christ differeth from the legall priesthood of Aaron and by the same also appeareth how the same differeth from all other priesthood Christian that immitateth Christ. For the properties of the priesthood of Christ aboue recited are founde in no other Priest but in Christ alone Of the third priesthood that is the Christian priesthood Christ by expresse wordes speaketh but litle to make any difference betwene the priests and the rest of the people neither yet doth vse this name of Sacerdos or praesbiter in the Gospell But some he calleth disciples some apostels whom he sent to baptise to preach in his name to do miracles He calleth them the salt of the earth in which the name of wisedome is ment and he calleth them the light of the world by which good liuing is signified For he sayth So let your light so shine before meÌ„ that they may see your good workes and glorify your father which is in heauen And Paule speaking of the Priestes to Timothe and Titus seemeth not to mee to make any diuersity betwixt the Priestes and the other people but in that he woulde haue them to surmount other in knowledge and perfection of life But the fourth priesthood is the Romaine priesthood brought in by the Church of Rome which Churche maketh a distinction betwene the clergy and the lay people after that the clergy is deuided into sundry degrees as appeareth in the decretals This distinction of the clergy from the laitye with the consure of clerkes began in the time of * Anacletus as it doth appeare in the Chronicles The degrees of the clergy were afterward inuedted distincted by their offices and there was no ascentioÌ„ to the degree of the priesthood but by inferior orders and degrees But in the primitiue churche it was not so for immediately after tht conuersion of some of theÌ„ to the fayth baptisme receiued they were priests bishops made as appeareth by Ananias whom Marcus made of a taylor or shomaker to be a bishop And of many others it was in like case done according to the traditions of the church of Rome Priests are ordeined to offer sacrifices to make supplication and prayers and to blesse sanctify The oblation of the priesthood onely to Priestes as they say is congruent whose duties are vpon the aultar to offer for the sinnes of the people the Lords body which is coÌ„secrated of bread Of which saying I haue great maruell considering S. Paule his wordes to the Hebrues before recited If Christ offering for our sinnes one oblation for euermore sitteth on the right hand of God and wyth that one oblation hath coÌ„suÌ„mated for euermore those that are sanctified If Christ euermore sitteth on the right hand of God to make intercession for vs what neede he to leaue here any sacrifice for our sinnes of the Priestes to be dayly offered I do not finde in the scriptures of God nor of his Apostles that the body of Christ ought to be made a sacrifice for sinne but onely as a Sacrament and commemoration of the sacrifice passed whiche Christ offered vpon the aultar of the crosse for our sinnes For it is an absurditye to say that Christ is now euery day really offered as a sacrifice vpon the aultar by the Priestes for then the Priestes should really crucify him vpoÌ„ the aultar which is a thing of no Christian to be beleeued But euen as in his supper his body his bloud he deliuered to his Disciples in memorial of his body that should be crucified on the morrow for our sinnes So after his asceÌ„tion did his Apostles vse the same when they brake bread in euery house for a SacrameÌ„t and not for a sacrifice of the body and bloud of our Lord Iesus Christ. And by this meanes were they put in remembraunce of the great loue of Christ who so entirelye loued vs that willinglye he suffered the death for vs for the remission of our sinnes And thus did they offer theÌ„selues to God by loue being ready to suffer death for the confession of his name and for the sauing health of theyr brethren fulfilling the new commaundement of Christ which sayd vnto them A new coÌ„mauÌ„dement do I geue vnto you that you loue one another as I haue loued you But wheÌ„ loue began to waxe cold or rather to be frosen for cold thorow the anguish anxiety of persecution for the name of Christ then Priests did vse the flesh and bloud of Christ in â—â—tad of a sacrifice And because many of them feared death some of them fled into solitarye places not daring to geue themselues a sacrifice by death vnto God through the confession of his name sauing health of theyr brethreÌ„ Some other worshipped Idols fearing death as did also the chiefe Bishop of Rome and many other mo in diuers places of the world And thus it came to passe as that which was ordeined and instituted for a memoriall of the one onely sacrifice was altered for want of loue into the realitye of the sacrifice it selfe ¶ After these thinges thus discussed he inferreth consequently vpon the same an other briefe tractation of women
people for their bodily liueloode But because that many Priests do contrary to Paule in this foresayde doctrine Paul biddeth the people take hede to those priests that folow him as he had geuē them example As if Paul would say thus to the people Accept ye none other Priests then they that liue after the forme that I haue taught you For certain in whatsoeuer dignity or order y◠any Priest is in if he conforme him not to follow Christ his Apostles in wilful pouerty in other heauenly vertues and specially in true preaching of Gods word though such a one be named a Priest yet he is no more but a priest in name for the worke of a very Priest in such a one wanteth This sentence approueth Augustine Gregory Chrisostom Limcolne plainly ¶ And the Archb. saide to me Thinkest thou this wholesome learning for to sow openly or yet priuily among the people Certein this doctrine contrarieth plainly the ordynance of holy fathers which haue ordeined graunted licenced priests to be in diuers degrees to liue by tithes offrings of the people and by other dueties ☞ And I said sir if priests were now in measurable measure number and liued vertuously taught busilye and truly the word of God by example of Christ of his apostles without tithes offrings other dueties that priests now chalenge take the people would geue them freely sufficient liuelode ¶ And a clerke said to me How wilt thou make this good that the people will geue freely to priestes their liuelode since that now by the law euery priest cā scarcely cōstraine the people to geue them their liuelode ☞ And I said Sir it is now no wonder though the people grudge to geue priests the liuelode that they aske Mekil people know now how that priests should liue howe that they liue contrarye to Christ to his Apostles And therfore the people is ful heauy to pay as they doe their temporal goods to parsons and to other vicares priests which should be faythfull dispensatours of the parishes goodes taking to thēselues no more but a scarce liuing of tithes nor of offrings by the ordinance of the cōmon law For whatsoeuer priests take of the people be it tithe or offering or any other duety or seruice the priests ought not to haue thereof no more but a bare liuing to depart the residue to the poore men womē specially of the parish of whom they take this temporal liuing But the most dele of priests nowe wasteth their parishes goodes and spendeth them at their owne wil after the world in ther vain lusts So that in few places poore mē haue duly as they should haue their own sustenāce nother of tithes nor of offrings nor of other large wages foundations that priests take of the people in diuers maners aboue that they nede for nede full sustenance of meat clothing But the poore nedy people are forsaken and left of Priests to be sustayned o◠the parishens as if the priests toke nothing of the parishers for to helpe the people with And thus sir into ouer great charges of the parishens they pay their tēporal goods twice where once myght suffice if priests were true dispensatours Also sir the parishners that pay their temporal goods be they tithes or offerings to priests that do not their office amōg them iustly are parteners of euery sinne of those Priests because that they sustaine those priestes folly in their sinne with their temporal goods If these things be well considered what wonder is it thē sir if the parishners grudge against these dispensators ¶ Then the Archb. said to me Thou that shouldst be iudged ruled by holy church presumptuously thou deemest holy church to haue erred in the ordinance of tithes other dueties to be paid to priests It shal be long or thou thriue Losel that thou despisest thy ghostly mother How darest thou speake this Losel among the people Are not tithes geuen to priests for to liue by ☞ And I said Sir S. Paule saith that tithes were geuen in the old law to Leuites and to Priests that came of the linage of Leuy But our priests he sayth came not of the linage of Leuy but of the linage of Iuda to whych Iuda no tithes were promised to be geuen And therfore Paule saith since the priesthode is chaūged from the generation of Leuy to the generation of Iuda It is necessary that chāging also be made of the law So that priests liue now with out tithes other duety that they now claime following Christ his Apostles in wilfull pouerty as they haue geuē thē example For since Christ liued all the tyme of hys preaching by pure almes of the people And by example of him his Apostles liued in the same wise or els by the trauaile of their hāds as it is sayd aboue Euery priest whose priesthode Christ approueth knoweth wel confesseth in worde and in worke that a disciple ought not to be aboue his maister but it sufficeth to a disciple to bee as hys maister simple and pure meke and pacient and by example specially of his maister Christ euerye Priest shoulde rule him in al his liuing so after his cūning power a priest should busy him to enforme and to rule whom so euer hee might charitably ¶ And the Archbish. said to me with a great spirite Gods curse haue thou mine for this teachinge for thou wouldest hereby make the olde law more free and perfect thē y◠new law For thou saiest that it is leful to Leuites and to priests to take tithes in the old law and so to enioy their priuilegies but to vs priests in the new law thou sayest it is not lawfull to take tithes And thus thou geuest Leuites of the old law more freedome than to priests of the new law ☞ And I said Sir I maruell that ye vnderstand thys plaine text of Paule thus Ye wot well that the Leuites and priests in the old lawe that tooke tithes were not so free nor so perfect as Christ and his Apostles that tooke no tithes And sir there is a Doctor I thinke that it is Saint Ierome that saith thus The priests that chalenge now in the new law tithes Say in effect that Christ is not become man nor that he hath yet suffered death for mans loue Wherefore this Doctor saith this sentence Since tythes were the hires and wages limitted to Leuites and to priests of the old law for bearing about of the tabernacle and for slayeng and fleing of beasts and for burning of sacrifice and for keeping of the temple and for tromping of battell before the hoste of Israell and other diuers obseruances that perteined to their office Those priests that will chalenge or take tithes deny that Christ is come in the flesh and do the priests office of the old law for whome tithes were granted
body need to be afrayde though death did folow by one wise or other for to dye out of this world without taking of any Sacrament of these foresayd Christes enemyes since Christ will not fayle for to minister himselfe all Iefull healfull Sacramentes and necessary at all time and specially at end to all them that are in true fayth in stedfast hope and in perfect charity But yet some mad fooles say for to eschew slaunder they wil be shriuen once in the yeare and communed of theyr proper Priestes though they knowe them defouled with slaunderous vyces No doubt but all they that thus do or consent priuely or apertly to such doing are culpable of great sinne since S. Paul witnesseth that not onely they that do euill are worthy of death and damnation but also they that consent to euill doers Also as their slaūderous workes witnesse these aforesayd vicious Priestes despise and cast from them heauenly cunning that is geuen of the holye ghost Wherefore the Lord throweth all such despisers from him that they vse nor do any Priesthood to him No doubt than all they that wittingly or wilfully take or cōsent that any other body should take any Sacrament of any suche named Priest sinneth openly and damnably agaynst all the Trinity and are vnable to any Sacrament of health And that this foresayd sentēce is altogether true into remission of all my sinnefull liuing trusting stedfastly in the mercye of God I offer to him my soule And to proue also the foresayde sentence true with the helpe of God I purposefully for to suffer meekely and gladly my most wretched bodye to bee tormented where God will of whom he will and when he will and as long as he will and what temporall payne he will and death to the praysing of his name and to the edification of his Church And I that am most vnworthy and wretched caytife shall now through the speciall grace of God make to him pleasaunt sacrifice with my most sinnefull and vnworthy body Beseechyng hartely all folke that read or heare this end of my purposed Testament that through the grace of GOD they dispose verely and vertuously all their wittes and able in lyke maner all their members for to vnderstand truely and to keepe faythfully charitably and continually all the commaundementes of God and so than to pray deuoutly to all the blessed Trinitie that I may haue grace with wisedome and prudence from aboue to end my lyfe here in this foresayd truth and for this cause in true fayth and stedfast hope and perfect charitie Amen What was the ende of this good man and blessed seruant of God Williā Thorpe I finde as yet in no story specified By all coniectures it is to be thought that the archbishop Thomas Arundull being so hard an aduersarye agaynst those men would not let him goe Much lesse it is to be supposed that he would euer retract his sentence and opinion which he so valiantly mayntayned before the byshop neither doth it seeme that he had any such recanting spirite Agayne neyther is it founde that he was burned Wherfore it remayneth most like to be true that he beyng committed to some straight prison according as the Archbyshop in his examination before dyd threaten him there as Thorpe confesseth himselfe was so straightly kept that eyther he was secretly made away or els there he dyed by sicknesse The like end also I finde to happen to Iohn Aston an other good folower of Wickliffe who for the same doctrine of the sacrament was condemned by the Bishops And because he would not recant he was committed to perpetuall prison wherein the good man continued till his death An. 1382. ¶ Iohn Puruey FUrthermore in the sayd examinatiō of Williā Thorpe mention was made as ye heard of Iohn Puruey of whom also something we touched before promising of the sayd Iohn Puruey more particularly to entreate in order and processe of time Of this Puruey Tho. Walden writeth thus in his second tome Iohn Puruey sayth he was the Library of Lollordes and gloser vpon Wickliffe He sayde that the worshipping of Abrahā was but a salutatiō And in his third Tome he sayth this Iohn Puruey with Harford a doctour of diuinity were greuously tormented and punished in the prison of Saltwood and at the length recanted at Paules crosse at London Tho. Arundel being then Archb. of Canterbury Afterward agayne he was emprisoned vnder Henry Chicheley Archb. of Canterbury in the yeare of our Lord 1421. Thus muche writeth Walden The workes of this man which he wrote were gathered by Richard Lauingame his aduersarye whiche I thinke worthy to be remēbred First as touching the Sacrament of the last supper the Sacrament of penaunce the Sacrament of orders the power of the keyes the preaching of the Gospell of Mariages of Uowes of possessiōs of the punishing and correcting of the Clergy of the lawes and decrees of the Church of the state and condition of the Pope and the clergy Of all these generally he left diuers monuments grauely and exactly written part whereof here in the end of his story we thought to exhibite being translated out of Latine into English The articles which he taught and afterward was forced to recant at Paules crosse were these hereafter folowing 1. That in the Sacrament of the aultar after the consecration there is not neither can be any accident without the subiect But there verely remaineth the same substaūce and the very visible and incorruptible bread likewise the very same wine the which before the consecration were set vpon the aultar to be consecrate of the Priest likewise as when a Pagan or infidell is baptised he is spiritually conuerted into a member of Christ through grace and yet remayneth the very same man whiche he before was in his proper nature and substaunce 2. Auricular confession or priuate penaunce is a certeyne whispering destroying the libertye of the Gospell newly brought in by the Pope and the Clergye to intangle the consciences of mē in sinne to draw their soules into hel 3. Euery lay man being holy and predestinate vnto euer lasting life albeit he be a lay man yet is he a true Priest before God 4. That diuers Prelates and other of the Clergy do liue wickedly contrary to the doctrine and example of Christ his Apostles Therefore they whiche so liue haue not the keyes neyther of the kingdome of heauen neither yet of hell neither ought any christian to esteme his cēsure any more then as a thing of no force Yea albeit the pope should peraduenture interdite the realme yet could he not hurt but rather profite vs for so much as thereby we should be dismissed from the obseruation of his lawes and from saying of seruice according to the custome of the Church 5. If any man do make an othe or vow to keepe perpetuall chastity or do any thing els whereunto God hath not appoynted him geuing him
Barbarossa an 1269. furthermore how mightely almighty God hath stand agaynst them how their warres neuer prospered agaynst the Turke how the iudgementes of the godly learned froÌ„ time to time haue euer repugned agaynst theyr errours c. of these and a thousand other mo not one word hath bene touched but all kept as vnder Benedicite in Auriculer confession This partiall dealing and corrupt handling of Historyes when I considered I thought with my self nothing more lacking in the church then a ful a complet history which being faythfully collected out of all our Monastical writers writteÌ„ Monuments should conteine neither euery vain written fable for that would be to much nor yet leaue out any thing necessary for that would be to little but with a moderate discretion taking the best of euery one should both ease the labor of the reader from turning ouer such a number of writers and also should open the plaine truth of times lying long hid in obscure darcknes of antiquity Wherby all studious Readers beholding as in a glasse the state course and alteration of Religion decay of doctrine and the controuersies of the church might discerne the better betwene antiquity and nouelty For if the things which be first after the rule of Tertullian are to be preferred before those that be latter then is the reading of histories much necessary in the church to know what went before and what folowed after And therfore not without cause Historia in old authors is called the witnesse of times the light of verity the life of memory teacher of life shewer of antiquitie c. Without the knowledge wherof mans life is blind and soone may fall into any kind of errour as by manifest experience we haue to see in these desolate latter times of the Church when as the Byshops of Rome vnder colour of antiquity haue turned truth into heresy and brought such new found deuises of straunge doctrine and ReligioÌ„ as in the former age of the church were neuer heard of before and all through the ignorance of times and for lacke of true history For to say the truth if times had bene well searched or if they which wrote Hystories had without partiality gone vpright betwene God and Baall halting on neither side it might well haue bene fouÌ„d the most part of all this catholicke corruptioÌ„ intruded into the church by the bishops of Rome as Transubstantiation leuation and adoration of the sacrament auriculer confession forced vowes of Priestes not to mary veneration of Images priuate and satisfactory Masses the order of Gregories Masse now vsed the vsurped authoritie Summa potestas of the sea of Rome with all the route of their ceremonies and wiedes of superstition ouergrowing nowe the Churche all these I say to bee new nothinges lately coyned in the minte of Rome without any stampe of antiquitie as by readyng of this present history shall sufficiently I trust appeare Whiche history therefore I haue here taken in hand that as other story writers heretofore haue employed their trauayle to magnifie the Church of Rome so in this history might appeare to all Christian readers the Image of both Churches as well of the one as of the other especially of the poore oppressed and persecuted Churche of Christ. Which persecuted Church though it hath bene of long season troden vnder foote by enemyes neglected in the world nor regarded in histories and almost scarse visible or knowne to worldly eyes yet hath it bene the true Church only of God wherin he hath mightely wrought hetherto in preseruing the same in all extreeme distresses continually stirring vp froÌ„ time to tyme faythful ministers by whoÌ„ alwayes hath bene kept some sparkes of hys true doctrine and Religion Now for asmuch as the true Church of God goeth not lightly alone but is accompanyed wyth some other Church or Chappel of the deuill to deface and maligne the same necessary it is therfore the difference betweene them to be sene and the descent of the right Churche to be described from the Apostles tyme. Which hetherto in most part of histories hath bene lacking partly for feare that men durst not partly for ignoraunce that men could not discerne rightly betweene the one and the other Who beholding the Church of Rome to be so visible and glorious in the eyes of the worlde so shining in outward beauty to beare suche a porte to cary suche a trayne and multitude and to stand in such hye authoritie upposed the same to be only the right Catholike mother The other because it was not so visibly known in the world they thought therfore it could not be the true church of Christ. Wherin they were far deceaued For although the right church of God be not so inuisible in the world that none can see it yet neyther is it so visible agayne that euery worldly eye may perceiue it For like as is the nature of truth so is the proper condition of the true Churche that commonly none seeth it but such onely as be the members and partakers thereof And therefore they which require that Gods holy Church should be euident and visible to the whole world seeme to define the great sinagogue of the world rather then the true spirituall Church of God In Christes time who would haue thought but the congregations and Councelles of the Pharisies had ben the right church and yet had Christ an other Church in earth besides that which albeit it was not so manifest in the sight of the world yet was it the onely true Church in the sight of God Of this Church ment Christ speaking of the Temple whiche he woulde rayse agayne the thyrd day And yet after that the Lord was risen he shewed not himselfe to the worlde but onely to his electe which were but few The same Churche after that encreased and multiplied mightely amonge the Iewes yet had not the Iewes eyes to see Gods Churche but did persecute it till at length all their whole nation was destroyed After the Iewes then came the heathen Emperours of Rome who hauing the whole power of the world in their hands did what the world could do to extinguish the name and church of christ Whose violence coÌ„tinued the space of 3. hundreth yeares All which while the true church of christ was not greatly in sight of the world but rather was abhorred euery where and yet notwithstanding the same small â—elly flocke so despised in the worlde the Lorde highly regarded and mightely preserued For although many then of the Christians did suffer death yet was their death neither losse to them nor detriment to the Church but the more they suffered the more of theyr bloud encreased In the time of these Emperours God raysed vp then in this Realme of Britaine diuers worthy teachers and witnesses as Elnanus meduinus Meltiuianus Amphibolus Albanus Aaron Iulius and other moe In whose time the doctrine of fayth without mens traditions was sincerely
preached After theyr death and Martyrdom it pleased the Lord to prouide a generall quietnes to his Church wherby the number of hys flocke began more to encrease In this age then followed here in the sayd land of Britayne Fastidius Niuianus Patricius Bacchiarius Dubricius Congellus Kentigernus Helmotus Dauid Daniell Sampson Elnodugue Asaphus Cildas Heulanus Elbodus Dinothus Samuell Niuius and a great sort moe whiche gouerned the Churche of Britayne by Christen doctrine a long season albeit the ciuil gouernours for the tyme were then dissolute careles as Gildas very sharply doth lay to theyr charge and so at length were subdued by the Saxons All this while about the space of foure hundred yeares Religion remayned in Britayne vncorrupt and the word of Christ truely preached till about the comming of Austen and of hys companions from Rome many of the sayd Britayne preachers were slayne by the Saxons After that began Christen fayth to enter spring among the Saxons after a certayne romish sort yet notwithstanding some what more tollerable thē were the times which after folowed through the dilligent industry of some godly teachers which then liued amongest them as Aidanus Finianus Coleman Archbishop of Yorke Beda Iohn of Beuerlay Alcuinus Noetus Hucharius Serlo Achardus Ealredus Alexander Neckam Negellus Fenallus Alfricus Sygeferthus such other who though they erred in some few thinges yet neither so grossely nor so greatly to be complayned of in respect of the abuses that followed For as yet all thys while the error of Transubstantiation and leuation with auriculer confession was not crept in for a publicke doctrine in Christes Church as by theyr owne Saxon Sermon made by Aelfricus set out in the second Volume of this present history may appeare pag. 1114. During the which meane time although the Bishops of Rome wer had here in some reuerēce with the Clergy yet had they nothing as yet to do in setting lawes touching matters of the Church of England but that only appertayned to the kings and gouernours of the land as is in this story to be seene pag. 754. And thus the Church of Rome albeit it began then to decline a pace frō God yet during all this while it remayned hitherto in some reasonable order till at length after that the sayd Bishops began to shout vp in the world through the liberalitie of good Princes and especially by Mathilda a noble Duches of Italy Who at her death made the Pope heyre of all her landes and indued his sea with great reuenewes Then riches begot ambition Ambition destroyed Religion so that all came to ruine Out of this corruption sprang forth here in Englād as did in other places more an other romish kind of Monkery worse then the other before being much more drowned in superstition and ceremonies which was about the yeare of our Lord. 980. Of this swarme was Egbertus Aigelbert Egwine Boniface Wilfrede Agathon Iames Romayne Cedda Dunstane Oswold Athelwold Athelwine Duke of Eastangles Lanfrancke Anselme and such other And yet in this tyme also through Gods prouidence the Churche lacked not some of better knowledge and iudgement to weigh with the darcknes of those dayes For although king Edgar with Edward his base sonne being seduced by Dunstane Oswold and other Monkish Clerkes was thē a great author and fautor of much superstition erecting as many Monasteries as were Sondayes in the yeare yet notwithstanding this continued not long For eftsoones after the death of Edgar came king Ethelrede and Queene Elfthred his mother with Alferus Duke of merceland and other peeres and nobles of the Realme who displaced the Monkes againe and restored the maryed Priests to their old possessions and liuings Moreouer after that followed also the Danes whiche ouerthrew those Monkish foundations as fast as king Edgar had set them vp before And thus hetherto stode the condition of the true Church of Christ albeit not without some repugnance and difficultie yet in some meane state of the truth veritie till time of pope Hildebrand called Gregory 7. which was nere about the yeare 1080. And of Pope Innocentius 3. in the yeare 1215. By whome altogether was turned vpside downe all order broken dissipline dissolued true doctrine defaced Christian faith extinguished Instead whereof was set vp preaching of mens decrees dreames and idle traditions And whereas before truth was free to be disputed amongest learned men now libertie was turned into law Argument into Authoritie Whatsoeuer the Byshoppe of Rome denounced that stode for an oracle of all men to be receaued without opposition or contradiction whatsoeuer was contrary ibso facto it was heresie to be punished with fagot and flaming fire Then began the sincere fayth of this English Church which held out so long to quayle Then was the clerre sunne shine of Gods word ouershadowed with mistes and darcknes appearing like sacke-cloth to the people which neither could vnderstand that they read nor yet permitted to read that they could vnderstand In these miserable dayes as the true visible Church beganne now to shrinke and keep in for feare so vpstart a new sort of players to furnish the stage as schole Doctours Canonistes and foure orders of Friers Besides other Monasticall sectes and fraternities of infinite variety Which euer since haue kept such a stirre in the Church that none for them almost durst rout neyther Caesar king nor subiect What they defined stode What they approued was Catholicke What they condemned was heresie whom soeuer they accused none almost could saue And thus haue these hetherto continued or raigned rather in the Church the space now of foure hundreth yeares and odde During which space the true Church of Christ although it durst not openly appeare in the face of the world oppressed by tyranny yet neyther was it so inuisible or vnknown but by the prouidence of the Lord some remnaunt alwayes remayned from tyme to time which not onely shewed secret good affection to sincere doctrine but also stode in open defence of truth agaynst the disordered Churche of Rome In which Catalogue first to pretermit Barthramus and Barengarius which were before Pope Innocent 3. a learned multitude of sufficient witnesses here might be produced whose names neyther are obscure nor doctrine vnknowne as Ioachim Abbot of Calabria Almericus a learned Byshop who was iudged an hereticke for holding agaynst Images in the time of the sayd Innocentius Besides the Martirs of Alsatia of whome we read an hundred to be burned by the sayd Innocentius in one day as writeth Hermanus Mutius Adde likewise to these Waldenses or Albigenses which to a great number segregated themselues from the Church of Rome To this number also belonged Reymundus Earle of Tholose Marsilius Patiuius Gulielmus de S. Amore Simon Tornacensis Arnoldus de noua villa Ioannes Semeca besides diuers other preachers in Sueuia standing agaynst the Pope Anno. 1240. Ex Cranz Laurentius Anglicus a Mayster of
in Egipt Petrus Byshop of Alexandria Faustus Didius Ammonius Phileas Hesichius Pachiminus Theodorus Byshops and martirs The Christian souldiours and Martyrs of Thebes The Christian souldiours and Byshops in Antino Asela Philemon Apollonius Martyrs 79. Martirs The persecution in Europe Euphemia Persecution in Fraunce Victor martyr Lucianus Martyr The persecucion in Spayne Eulalia Adula Vincentius Sabina Christina Lencadia Martyrs 18. Martyrs in Spayne Rictionaru notable 〈◊〉 The 〈◊〉 the 〈◊〉 made riuers Agrippina Augusta Martyrs The persecution in Brittany or England Beda de ratione temporum Dioclesianus did but dally in the beginning of the persecution Sundry sortes of tormentes deuised agaynst the Christians Euseb. lib 8. cap. 6.7.8 The woemen of Thebaide Martyrs Euseb. lib. 8. cap. 8. The persecution in Antioche Persecution in Pontus Persecution in Alexandria The contentes of the Epistle of Phileas sent to hys congregation Euseb. lib. 8. cap 10. Straunge kindes of tormentes Euseb. Lib. 8. cap. 10. Ex Sabellico Lib. 7. cap. 9. An holy martyr of Nicomedia tormented Eusebius a beholder and a witnes of their suffering The swordes blunt and the hangmen weryed with slaughter The marueilous constancie of the martyrs of God in persecution and at the tyme of death Martyrdome more desired in the olde tyme then Bishopprickes be now Christians that denyed in this persecution Miletius reuolteth from the fayth and is excommunicated Marcellinus the bishop reuolteth and coÌ„meth agayne to the 〈◊〉 and is mâ—â—â—tyred A hundreâ— martyrs 〈◊〉 one day Euseb. li◠〈◊〉 cap. 9. Seuenteen thousand Martyrs a one moâ—â—â—â— Three hundred slayne at one tyre in Alexandria Gereon Martyr Mauritius with 6666 Martyrs Victor 〈◊〉 360. martyrs slayne The history of Mauriâ—â—â—us captaine of the Theban souldiours Euery tenth man in the legion slayne The oration of the souldiours to the Emperour Mauritius and hys company Martyred The constant boldnes of Victor in refusing to eat with the cruell persecutors for the whiche he was also slayne Victor Martyr The number of the Christians increased for all this persecutioÌ„ Dioclesian and Maximinian were tyred with persecution and gaue vp their kingdome Euse. lib. 8. cap. 10. An. 309. The names of the tyrantes Dioclesian Maximinian Emperors deposed Gale Maximinus Constantius Emperours Maximinus Seuerus Constantinus Caesars Maxentius Emperour Licinius Caesar. Anno. 318. The commendation of Constantius O happy Constantius Euseb. lib. 8. Cap 13. Constantius gratious to the Christians Zozomenus lib. cap. 6. Constantius proueth who were true Christians in hys Court and who were not Ex Euseb. de vita Constan. Lib. 1. Ex Zozomeno lib. cap. 6. False Christians discerned from true Euseb. lib de vita Constan. Maximinus an enemy to the Christians The wickednes of Maximinus described A terrible plague sent by God to Maximinus Maximinus killeth hys phisitions Maximinus countermaund in the behalfe of the Christians Euseb. lib â— cap. vlt. Sabinus in the fauour of the christians publisheth the decree Euseb. lib. 9. Cap. 1. Persecution ceaseth for a time The infidels acknowledge the God of the Christians One alteration vpon an other The deuelish practise of Theotechnus The vayne practises of the HeatheÌ„ agaynst Christ and his religion A deuised accusation agaynst the Christians by harlots Maximi recountermaund graueÌ„ in brasse Euseb. Lib. 9. Cap. 3. The copy of the recountermaund made agaynst the Christians Wicked blasphemy The workes of the liuing God falsly imputed to dead stockes and Idoles Horrible blasphemy The lyke argument of wether corne plenty made the vnfaithfull Iewes and also make now our faythlesse Papistes Euseb. lib. 9. cap. 7. Persecution renued a fresh Syluanus Byshop Lucianus Elder Petrus Byshop Quirinus Byshop Marcellus Byshop Tymotheus Elder Martyrs The persecution of Maximinus the yonger Euseb. lib. 9. cap. 7. Niceph. lib. 7. cap. 44. Ex facisculo temporum Cosmas Damianus Dorothea with other martyrs 270. Martyrs Gemenianus with 79. Martyrs Seuerall kindes of tormentes Euseb. lib. 8. cap. 15. Euseb. Lib. 9. cap. 6.10 The worke of God agaynst the foresayd edict The proud and blasphemous proclamation of the Emperour proued false and contrary Ex Euseb. lib. 9. cap. 8. A terrible hunger among the heathen persecutors described Pestilence among the persecutors The charity of the Christians to the enemyes Let your light so shine among men that they may see your good works and glorifie your father which is in heauen The wisedome and pollicy of man ouerthrowne in hys owne turne Qui comprehendit sapientes in astutia The promise of Christ verified Mat. 6. the gates of hell shall not preuaile agaynst the Churche builded vpon the fayth of Christ. The death and end of Maximinian The wickednes of Maxentius described Euseb. lib. 8. Cap. 14. A shameful act of incontinency A Christian matron slayeth her selfe to auoyd the lust of Maxentius A monster in the likelihoode of an Emperour A liuely paterne of an hipocrite Euseb. Lib. 8. cap. 15. The Romaines send to Constantine for succour An. 318. Maxentius feared for hys magicke and sorcery A miracle of a crosse appearing to Constantine in heauen In hoc Vince Euse. lib. 2. Niceph. lib. 7. cap. 29. Eutropo lib. 11. Sozom. li. 1. cap. 3. Socrat. lib. 1. cap. 2. Vrspurgens Chronic. Paul Diacon lib. 11. This vision reported and testified by constantine himselfe to be true An admonition concerning the material crosse not to be woâ—shipped but to be a meanes to bring Constantine to the faith of him whiche was crucified Constantinus with hys army approcheth toward Rome Psal. 7. Maxentius taken in hys owne trap Maxentius beaten in the field Maxentius drowned by hys owne bridge Pharao a figure of Maxentius the last persecutor in Rome Pharao and Maxentius compared Exod. 15. The figure of the old testament verefied in the new The glorious and victorious host of Christ. Persecution in the West ceaseth for a M. yeares till the time of Wycklâ—ffe Euseb. Lib. 9. Cap. 9. Note well these thousand yeares and then read the xx chap. of the Apoc. Satanas was bound vp for a thousand yeares c. The copy of the imperiall constitution of Constantinus and Licinius Euseb. Lib. 10. cap. 5. The consideration of Gods work in defending hys Christians The kinges of the earth haue risen and Princes together agaynst the Lord and agaynst hys Christ. Psal. 2. No counsell standeth agaynst God The destruction of the cruell Emperours Dioclesian dyeth for sorrow The effect of the decree which Maximinus made against hys wil or suriecountermaund for feare of C. and L. in the behalfe of the Christians The surrecountermaunde of Maximi dissembled Ex Euseb. Lib. 9. ca. 9. The vnfayned repentaunce and finall decree of Maximinus for the christians A large graunt of Maximinus to the Christians Euseb. lib. 9. cap. 10. An. 319. God maketh his enemies to coÌ„fesse him The end and death of Maximinus The persecution of the church vnder Licinius An enemy to learning Euseb. Lib. 8. cap. 13. Euseb. Lib. 9. Cap. 9. Licinius an Apostata The fountayne of Apostacie
Knightes of the order dâ—pilued for not doyng sacrifice Euseb. Lib. 10. Cap. 8. A straight charge agaynst the relieuing of the imprisoned Christians Euseb. Lib. 1. de vita ConstaÌ„tini Secret persecution for feare of Constantinus Zozomenus Lib. 1. Cap. 2. Euseb. lib. 10. Cap. 8. The violent wronges of Licinius Euseb. lib. 1. de vita Const. The Christians flee into the wildernes Hote persecution renued Theodorus An other Theodorus Byshop of Tyrus A man of Perga Nicholaus Byshop of Mirorus Gregorius Byshop of Armenia Paulus Byshop of Neocaesaria with 40. other martyrs XL good men and their wiues martyrs Amones with xl wiues of xl men martyrs The wicked purpose of Licinius had he not bene preuented by God and slayne by Constantinus Licinius ouercome in battaile by Constantinus The end and death of the tyrauntes whiche were the authors of this x. persecution A briefe story of the most notable Martirs that suffered in this x. persecution Albanus Martyr Fruite of hospitalitie to be noted Albanus first conuerted and by what occasion Albanus offereth himselfe to death for an other The words of the Iudge to Albane The conâ—â—cy and zeale of Albane The confession of Albane The suffering and martyrdome of Alban Superfluous miracles in this story written by Bede omitted The legend of S Alban disproued S. Alban the first martyr in this realme of England The stories of the Saintes corrupted with lyes Amphibalus Martyr Flores Historiarum The martyrdome of Amphibalus Aaron Iulius Martyrs Persecution in thys realme of Britaine The lamentable story of Romanus Martyr The exhortation of Romanus to the christians The Christian boldnes of Romanus The noble patience of Romanus in his suffering The preaching of Romanus to the Captaine Antiquitie alleadged of the pagans The confession of a childe against Idolatry A childe martyred for the testimonye of Christ. An example of vertuous education A godly mother of a godly childe The cruell wordes of the tyrant The Christian childe beheaded for confessing of Christ. Nature ouercome of religion The fire quenched with rayne that shoulde burne Romanus Romanus speaketh after hys tongue was pluckt out Romanus after long tormentes strangled in prison Prudent in hymnis de coroâ—iâ— Martyrum The story of Gordius a Centurian Martyr Gordius of hys accord vttereth hymselfe to be a Christian. Gordius brought to examinatâ—â—â— The confesion of Gordius The bolde constancy couragious sprite of Gordius Gordius attempted with fayre promises and good giftes Gordius condemned to be brent The aunswere of Gordius to his freÌ„ds A subtile kynde of disswaders None ought to deny Christ with hys mouth and confesse hym with hys hart The Martyrdome of Gordius Ex Basili in Ser. in Gordium militem Caesariensem Menas Martyr Ex Symeon Metaphr tom 9. The confession of Menas The words of Menas in hys tormentes All the world is not to be weyed with one soule saued The prayer of Menas at his death Menas martyred Symeon Metaphr tom 5. The story of â—0 martirs Tormentes brought out to terrifie the Christians The couragious boldnes and Christian confession of these 40. martyrs Martyrdome and death for Christ preferred before lyfe and riches of this world The Martirs in a cold ponde all a winters night The Martyrs taken out of the pond were cast into the fire A good mother caring more for the soule then for the body of her sonne Ex Basil. in Serm. de 40. Martiribus Another story of 40. Martyred in a colde ponde at Sebastia Cyrus Ioannes Athanisia with her three daughters Theoctiste Theodota Eudoxia Martyrs The louing 〈◊〉 of one Christian toward an other Cyrus to doe others good lost hys life The story of Sebastian Martyr A worthy example of a captayne to be followed Marcus Marcellinus Nicostratus with Zoe hys wife Tranquillinus with Martia hys wife Traglinus Claudius Castor Tiburtius Castellus Martyrs Barlaam What desire the Heathen had by some meanes to allure the Christians to offer sacrifice Agricola with hys seruaunt Vitalis martyrs Ex Ambro. in Serm aa Virgines Vitalis first martyred Agricola desirous of martyrdome Agricola dyed martyr vpon the Crosse. The cruell martyrdome of Vincentius Ex August in Sermon The tormentes exercised vpon Vincentius The comfort of the Lord vppon hys Sainctes Philoromus Martyr Euseb. lib. 8. cap. 9. The confession and Martyrdome of Philoromus Procopius Martyr The tormentes and constancie of Procopius to death Nicephor lib. 7. cap. 15. Gregorius Martyr The sundry tormentes of Georgius Sergius Bacchius PanthaleoÌ„ Theodorus Faustus GereoÌ„ with 318. fellowes Hermogenes Menas a man of Athens Eugraphus Samonas Gurias Abibus Hieron with hys fellowes Iudes Dom. Eualasius Maximinus Thiesus Lucius Callinicus Apollonius Philemon Asilas Leonides Arrianus the President Cyprianus Byshop of Antioche Iustina Glicerius Felix Priest Fortunatus and Achilleus Deacons Carpophorus Abundus hys Deacon Claudius Syrinus Antonius Cucusatus Felix Byshop Adauctus and Ianuarius Fortunatus Septimus Martyrs The LameÌ„table story of Cassianus Martyr Ex Aurel. Prudentius lib. peristephanon Cassianus Martyr Eulalia Martyr Ex Arel Prudentio lib. peristephanoâ— The chaste and continent behauiour of Eulalia Eulalia geueth the onset denying to sacrifice to deuils Eulalia kept secret by her parentes Eulalia disproueth the Heathen Iudge The godly confession of Eulalia Eulalia allured with fayre perswasions Eulalia singeth anâ— prayseth God in he tormente Eulalia put in the fire The end and martyrdome of Eulalia Ex Prudeâ—â— Agnes martyr Straunge and vnnecessary myracles omiâ—ted Ex pruden lib. de Câ—ronis Agnes constant in the confession of her fayth Agnes threatned to the brothel house Agnes bolde vpon the helpe of Christ. The incontinent eyes of a young man beholding Agnes strunken out The young man restored agayne to his health by the prayer of Agnes Agnes desirous of martirdoÌ„e The prayer of Agnes Agnes beheaded The history of Katherine martir All thinges be not true and probable that be written of Sainctes liues Petrus de Natalibus lib. 10. Katherine resisteth the Emperour openly to hys face Katherine committed to prison and comforted by an Aungell The tormentes and end of Katherine The history of Iulitta Martyr Ex Basil. in Serm. Iulitta violenâ—â—ly spoyled of her goodes Iulitta once abiured Iulitta standeth to the coÌ„fession of her fayth A Christian voyce of a true martyr The answere of Iulitta Iulitta condemned to the fire The words and exhortations of Iulitta to woemen about her Barbara Fausta Euclatius Maximinus Iuliana Anysia Iustina Tecla Martirs Caius Marcellinus Marcellus Eusebius Miltiades Byshops of Rome and martyrs Marcellinus denyeth and repenteth Ex Lib Concilior Platina Euseb. in Chro. Authors dissent Ex Sabel Enead 7. Lib. 8. Sabel ibid. A place of Platina confuted The order and proceeding described in iudgement agaynst the Bishop of Rome An obiection of the Papistes answered vnto The Byshop of Rome cyted vp and appeareth before the councell The Byshop of Rome condemned by the Councell The decretall Epistles and constitutions of these Byshops of Rome examined The chief scope of