But touching the temporal gouernment of the City of Rome it is fallen alreadye and so that the other also for the multitude of her spiritual fornicatiōs shal fall The Emperours of this city gaue themselues to Idolatry and would haue that mē should honour them as Gods put al those to death that refused such idolatry by the cruelty of their torments al infidels gate the vpper hand Hereupon by the image of Nabuchodonosor the empire of the Romaines is likened to yron which beateth together and hath the mastery of all mortals And in the visiō of Daniel wherein he saw the foure windes of heauen to fight in the mayne sea and fower great beastes comming out of the sea The kingdom of the Romaynes is lykened to the fourth terrible and maruelous beast the which had great yron teeth eating destroying and treading the rest vnder his feete this beast had ten horues as Danyell sayth he shall speake words agaynst the most highest and shall teare with his teeth the Saynts of the most highest and he shall thinke that he may be able to chaunge times and lawes and they shall be delyuered into hys power vntill a tyme tymes and halfe a time In the Apocalips Saine Iohn sawe a beast comming out of the sea hauyng 7. heads and 10. hornes and power was geuen to hym to make monthes 42. So long time endured the Empire of the Romaynes that is to say from the beginning of Iulius Cesar which was the first Emperor of the Romains vnto the ende of Fridericus whych was the last Emperour of the Romaines Under this empire Christ suffred other Martirs also suffred for his name sake And here is fallen Rome as Babylon which is all one accordyng to the maner of speakyng in the Apocalips as touchynge the temporal and corporal power of gouerning And thus shall she fall also touchynge the spirituall power of gouerning for the multitude of the iniquities and spirituall fornication and merchaundise that are committed by her in the Church The feete of the image which Nabuchodonezor saw dyd betoken the Empire of Rome part of them were of yron and part of clay earth The part that was of yron fell and the power therof vanished away because the power therof was at an end after certaine monthes That part of clay and earth yet endureth but it shal vanish away by the testimony of the Prophets whereupon saint Iohn in the Apocalips After that he sawe the part made of yron rising out of the sea to which eche people tribe and tong submitted themselues And he saw an other beast cōmyng out of the earth which had two hornes like to the hornes of a Lambe and he spake like a Dragon and he vanquyshed the first beast in his sight This beast as seemeth me doth betoken the claye and earthē part of the feete of the image because hee came out of the earth For the by terrene helpe he is made the high chief priest of the Romaines in the church of Christ so from alow he ascended on hygh But Christ from heauen descended because that he which was God author of euery creature became man and he that was Lord of Lords was made in the shape of a seruant And although that in the heauens the company of angels minister vnto him he himselfe ministred or serued in earth that he might teache vs humilitie by which a man ascendeth into heauen euen as by pride a man goeth downe into the bottomlesse pyt This beast hath two hornes most like a Lambe because that he chalengeth to himselfe both the priestlye kingly power aboue al other here in earth The Lambe that is Chryst which is a king for euer vpō the kingly seat of Dauid he is a Priest for euer after the order of Melchisedech but hys kingdome is not of this world but the kingdome of thys beast is of this world because those that be vnder him fyght for him And as Iesus is Christ two maner of waies because that Christus is as much to say as Vnctus He verelye was annoynted king annointed priest so this beast saieth that he is chiefe king priest Wherefore doth he call himselfe Christ because that Chryst knowing that afore sayd Many shal come in my name saying I am Chryst and shall decyue many And thus because that he is both king priest he chalengeth to himselfe the double sworde that is the corporall sword and the spirituall sworde The corporal sword is in his right hand and the spiritual sword is in his right eye by the testimony of Zachary But hee speaketh subtilly like a Dragon because that by the testymony of Christ he shal deceiue many as the Apoc. witnesseth He did great wonders that also he might make more fire to come from heauen into the earth in the sight of mē that he might deceiue those that dwel vpon the earth because of the wonders that are permitted hym to do in the sight of the beast hee ouercame the first beast which ascended out of the sea For that beast challenged vnto himself authoritie of gouernment of that whole worlde He hath put to death tormented those that resist his commaundements and would be honored as a God vpon the earth The byshop of Rome sayth that that whole world ought to be in subiectiō vnto him those that be disobediēt vnto his commaundements he putteth in prison and to death if he can If he cannot he excommunicateth them and commaundeth them to be cast into the deuils dūgeon But hee that hath no power ouer y◠body much lesse hath he power ouer the soule And truely his excommunicatiō nor the excommunication of any priest vnder him shall at that time little hurt him that is excommunicat so that the person of him that is excommunicate be not first excommunicat of God through sinne And thus it seemeth a trouth vnto me that God thus turneth their blessinges into cursinges because they geue not due glory vnto his name So when that they vniusty excommunicate curse he turneth their cursings into blessings Also the bishop of Rome doth make me to worshyp him as God because that the special sacrifice that God doth require of vs is to be obedient vnto him in keping of hys commaundements But now the Popes commaundemēts be commaunded to be kept and be kept in very deede but the commaundements of Christ are contemned and reiected Thus sitteth the Byshop of Rome in the Temple of God shewing himselfe as God and extolleth himselfe aboue al that which is called God or worshipped as God But in his fall he shal be reuealed because that euery kingdome deuided in it self shal be made desolate He teaching a truthe is the head of the Churche but the Prophet teaching a lye is the tayle of the Dragon Hee seducyng the worlde shal be acknowledged to be the veritie of the doctrine of Christ
matrone in Rome named Constantia who in like maner departed the same yeare in which she receiued great promises by these Southsayers and Astrologers of a long and happy life saieng to her husband these words behold saith she how true be the prognostications of these southtellers If it were not for noting of thē which now are gone and whose names I would in no case to be blemished with any spot otherwise I could recite the names of certaine especially one which taking his iourney in a certaine place after diligent calculation and forecasting of the successe and good speede of his iourney was notwithstanding in the same iourney apprehended and brought where he would not after that neuer enioieng good day in short time he departed In Basill this I my selfe heard of one which knew and was conuersant with the partie who hauing a curious delight in these speculations of chances and euents to come by his calculation noted a certaine day which he mistrusted should be fatall vnto him by something which at that day should fall vpon him Whereupon he determined with himselfe all that day to keepe him sure and safe within his chamber where he reaching vp his hand to take downe a booke the booke falling downe vpon his head gaue him his deathes wounde and shortly after he died vpon the same Of these and such like examples the world is full and yet the curiousnes of mans head will not refraine still to plucke the apple of this vnluckie and forbidden tree Beside all this what murther and parricide commeth by the feare of these prophecies in great blouds and noble houses I referre it vnto them which reade and well aduise the stories as well of our Kings heere in England as in other kingdomes moe both Christened and Turkish whereof another place shall serue as well Christ willing more largely to entreat and particularly to discourse To this perteineth also the great inconuenience hinderance that groweth by the feare of such Prophecies in the vocation of mē forsomuch as many there be which fearing some one danger some another leaue their vocations vndone and follow vnordinate waies As if one hauing a blinde prophecie that his destruction should be on the day would wake and do all his busines by night and candle light and so forth in other seuerall cases of mē and women as euery one in his owne conscience knoweth his owne case best The second thing to be considered in these prophecies is rightly to discerne and vnderstand as neare as we cā the differēce betwene the prophecies proceeding frō God and the false prophecies counterfeited by Sathan For Sathan sometime plaieth Gods Ape and transformeth himselfe into an Angell of light bearing such a resemblaunce and colour of truth and Religion that vnneth a wise man is able to discerne the one from the other and the most part is begiled Concerning prophecies therefore to know which be of God which be not three things are to be obserued 1. First whether they go simply and plainely or whether they be doubtful and ambiguous wherof the one seemeth to taste of Gods spirit such as be the Prophecies of the scripture the other to come otherwise hauing a double or doubtfull interpretation Although y◠time of Gods prophecies as also of miracles is commonly and ordinarily expired yet if the Lord in these daies now extraordinarily do shew any prophecie by the simplenes plainenes thereof partly it may be discerned 2. Secondly this is to be expended whether they bee priuate tending to this familie or that family or publike For as the Scriptures so commonly the Prophecies of God haue no priuate interpretation but generall for so much as the care of Gods holy spirit is not restrayned partially to one person more then to another but generally and indifferently respecteth the whole Churche of his elect in Christ Iesus his sonne Wherefore such Prophecies as priuately are touching the armes of houses or names of men rising or falling of priuate and particular families are worthely to be suspected 3. The third note speciall argument to discry the true prophecies of God from the false prophecies of Sathan and his false Prophets is this to consider the matter and the end thereof that is whether they be worldly or whether they be spirituall or whether they tende to any glory or state of this present world or whether they tend to the spirituall instruction admonition or comfort of the publicke Church Now remayneth thirdly after we know what prophecies be of God and what not that we be instructed next how to eschew the feare and perill of all diuelish Prophecies which make against vs. Wherein two speciall remedies are to be marked of euery Christen man whereby he may be safe and sure against all daunger of the enemie The first is that we set y◠name of Christ Iesus the sonne of God against them through a true faith in him knowing this that the sonne of God hath appeared to dissolue the works of the Diuell And againe this is the victory saith the Scripture that ouercommeth the world euen our faith Whatsoeuer then Sathan worketh or cā worke against vs be it neuer so forceable faith in Christ will vanquish it Such a maiestie is in our faith beleeuing in the name of the Sonne of God The other remedy is faythfull prayer which obteineth in the name of Christ all things with the Lord. So that wicked feende which had killed before seuen husbands of Tobias wife could not hurt him entring his matrimony with earnest praier so no more shall any sinister prophecie preuaile where praier out of a faithful hart doth striue against it Neither am I ignoraunt that against such temporall euils and punishments to this life inflicted a great remedy also lieth in this when Sathan findeth nothing wherin greatly to accuse our conscience But because such a conscience is hard to be founde the next refuge is to flie to repentaunce with amendment of life For many times where sinne doth reigne in our mortall bodies there also the operation of Sathan is strong against vs to afflicte our outwarde bodyes heere but as touching our eternall saluation neyther worke nor merite hath any place but onely our fayth in Christ. And thus much briefly touching the two speciall remedies whereby the operation of all diuelishe Prophecies may be auoyded and defeated Now many there be which leauing these remedyes aforesayd and the safe protection which the Lorde hath set vp in Christ take other wayes of their owne seeking by their owne policie how to withstande and escape suche Prophecies either in eschuing the place and time subtilly or else cruelly by killing the partie whome they feare whereof commeth iniury murther and parricide with other mischiefes in cōmon weales vnspeakable To whom commonly it cōmeth so to passe that whereby they thinke most to saue themselues by the same meanes they fal most into the snare being
we may well argue his proceedings not to be of God and that he shal be brought low c. Luke 18. ¶ The third Question MY third question I take of the 13. chap. of the booke of Reuelation Which booke as it conteineth a Propheticall history of the Church so likewise it requireth by histories to be opened In this chapter mention is made first of a certayne beast comming out of the Sea hauing vij heads x. hornes with x. diademes of blasphemy Unto the which beast the dragon the deuill gaue his strength and great power to fight agaynst the Sayntes to ouercome them to make xlij monethes of the which beast one of his heades was wounded at length to death c. After this immediatly in the same chap. mentioÌ„ foloweth of an other beast rising out of the land hauing 2. hornes like a lambe spake like a dragon did all the power of the former beast before his face and caused all dwellers of the earth to worship the beast whose head was wounded and liued Who also had power to geue spirit life to the sayd former beast to make the Image of the beast to speak to cause al men froÌ„ the highest to the lowest to take the marke of the beast in theyr handes and foreheades whosoeuer worshipped not the Image of the beast should be killed c. Upon this description of these two beastes riseth my question wherin I desire all papistes from the highest to the lowest either to answere or to consider with theÌ„selues what the spirit of the prophesy meaneth by the sayd 2. beastes Neither is the mistery of this prophesy so obscure but being historicall by histories it may be explaned easely expouÌ„ded Writing therfore to the Papistes as men expert in histories my question is this that seing the prophesy of these 2. beastes must needes prefigure some people or dominioÌ„ in the world of some high estate power they will now declare vnto vs what people or domination this should be Which if they will do playnely and truely according to the markes propertyes of the sayd ij beastes here set forth they must needes be driuen of force ineuitable to graunt and confesse the same only to agree to the City Empyre of Rome to no other Which by these reasons folowing of necessity must needes be concluded First the beast wich came out of the sea hauing the strength the seat and power of the great Dragon the Deuill called the Prince of this world committed to him who also had power geueÌ„ ouer all tribes nations languages people and countryes in the earth must needes be an Empyre or Monarchy of great force passing all other Monarchies in the world besides and this must needes argue the Empyre of Rome and none other Secondly in that the best had vij heads x. hornes with x. diademes full of blasphemy vpoÌ„ theÌ„ those vij heades being expounded in the sayd booke cap. 17. for vii hilles notoriously importeth the Citie of Rome wherein were 7. hilles conteyned The like also may be thought of the x. hornes being there expounded for x. kinges signifying belike the x. Prouincies or Kingdomes of the worlde subdued to the Romayne Empyre with x. crownes of blasphemy vppon their heades all which conueniently agree to the Cittie of Rome Thirdly where the sayd beast had power to make 42. monthes and to fight against the Saintes and to ouercome them c. therby most manifestly is declared the Empyre of Rome with the heathen persecuting Emperours whiche had power geueÌ„ the space of so many monthes that is from Tiberius to Licinius 294. yeares to persecute Christs Church as in the Table of the primitiue Church hereafter following is discoursed more at large Fourthly where the prophet speaketh of the one of the heades of the beast to be wounded to the death the wouÌ„d afterward to be cured agayne by that ye haue to vnderstand the decay and subuersion of the Citie of Rome of Italy which being one of the heades of the Romayne Monarchie was subdued by the Gottes Uandals Lombards and the Cittie of Rome thrise sackt and taken betweene the reigne of Honorius Emperour of Rome and the tyme of Iustinian Emperor of Constantinople so remayned this head of Rome wounded a long time vnder the dominion of the Lombards till at length this wound was cured agayne as the sequele of this prophesie declareth For so it followeth in the foresayd chap. of the Reuelation And after this I saw sayth he an other beast rising out of the land hauing two hornes like the lamb and spake like the Dragon Who practiâ—ed all the power of the first beast before his face and caused all the inhabitantes of the earth to worship the first beast whose head was wounded and cured agayne c. And to him it was geuen to geue life to the Image of the beast and to make it speake and also to make all them that will not worship the image of the beast to bee slayne and caused all from the most to the least both rich and poore free men and bondmen to take the marke of the beast in their right hand and in their foreheades so that none should buy and sell vnles he had the beastes marke about him c. The description of this second beast being well viewed it cannot be auoided but needes must be applyed to the byshop of Rome and to none other as by the history and order of times is euident to be proued For who els representeth the hornes of the lambe of God which taketh away the sinnes of the world but only he who speaketh with the voyce of the Dragon so proudly as he The voice of the Dragon spake once to Christ That all the glory of the world was his to geue to whom he would that he would geue it c. And doth not thys falâ—e horned lambe speaking in the same voyce of the Dragon say by the mouth of Pope Gregory 7. that all the kingdomes of the earth were hys and that hee had power in earth to loose and take away Empyres Kingdomes Dukedomes and what els soeuer mortall menne may haue and to geue them where he would c. Ex platina in Vit. Gregorij 7. Furthermore at what time the declining state of Rome began to decay and Italy was brought vnder subiection of the Lombardes then the Pope stirred vp Pipinus and Carolâ—s Magnus to take his part agaynst the Lombardes and to restore agayne the old glory of the Monarchie to hys former state And therfore who cured the wounded head of this beast agayne but onely he who gaue life and speach to the Image of the beast but he who after that by helpe of the French kings had subdued those Lombardes with other aliens and had gotten the possession of Rome into hys own handes he so repared aduaunsed the fame and name of Rome
the law are finished in the coÌ„ming of the king being kyng of the lawe of grace euen as the sacrifices of the priesthoode of Aaron are finished in the comming of the priest according to the order of Melchisedech who hath offred himselfe vp for our sinnes Because as it is before sayd neyther the righteousnes of the law nor sacrifices for sinne brought any man to perfection Wherfore it was necessary that the same by reason of their imperfection And seeing amongst all the lawes of the world the law of Moses was most iustest forasmuch as the author thereof was God who is the most iust iudge and by that law alwaies looke what maner of iniury one had done vnto an other contrary to the coÌ„mandement of the law the like iniury he should receaue for his transgression according to the vpright iudgemeÌ„t of the law As death for death a blow for a blow burning for burning wound for wound eye for eye tooth for tooth and most iust punishmentes were ordayned according to the quantitie of the sinnes But if this lawe of righteousnes be cleane taken away in the comming of the lawe of grace how then shall the lawe of the Gentiles remayne among Christians which was neuer so iust Is not this true that in them whiche are conuerted vnto the sayth there is no distinction betweene the Iewe and the Grecian For both are vnder sinne are iustified by grace in the sayth of Christ being called vnto sayth and vnto the perfection of the Gospell If therefore the geÌ„tiles coÌ„uerted are not bouÌ„d to play the Iewes to follow the lawe of the Iewes why should the Iewes conuerted follow the lawes of the GeÌ„tiles which are not so good Wherfore it is to bee wondred at why theues are among christians for theft put to death where after the lawe of Moyses they were not put to death ChrystiaÌ„s suffer adulterers to liue Sodomits and they which curse father and mother many other horrible sinners And they which accordinge to the most iust lawe of God were condemned to death are not put to death So wee neyther keepe the law of righteousnes geuen of God nor the law of mercy taught by Christ. Wherefore the lawe makers and Iudges do not geue heede vnto the aforesayd senteÌ„ce of Christ vnto the Scribes and Phariscis who sayd He which amoÌ„gst you is with out sinne let him cast the first stone at her What is he that dareth be so bolde as to say he is without sinne Yea and without a grieuous sinne when as the transgression of the commaundement of God is a greeuous sinne And who can say that hee neuer transgressed this commaundement of God Thou shalt loue thy neighbor as thy selfe Or the other coÌ„mauÌ„dement which is of greater force Thou shalt loue the Lord thy God with al thy hart c. Wherfore thou whatsoeuer thou art that iudgest thy brother vnto death thinkest thou that thou shalt escape the iudgemeÌ„t of God which peradueÌ„ture hast offended more greuously theÌ„ hath he whom thou iudgest How â—eeâ—â— thou a mote in thy brothers eye seest not a beame in thine owne eye Knowest than not that with what measure thou measurest the same shall be measured to you agayne Doth not the scripture say Unto me belongeth vengeance and I will render agayne sayth yâ— Lord How can any man say that these men can with charitie keepe these iudgementes of death Who is it that offendeth God and desireth of God iust iudgement for his offence He desireth nor iudgement but mercy If he desire mercy for him selfe why desireth he vengeance for his brother offending Howe therefore loueth he his brother as himselfe Or how doest thou shewe mercy vnto thy brother as thou art bound by the commaundement of Christ which seekest the greatest vengeance vpon him that thou canst inferr vnto him For death is the most terrible thing of all and a more grieuous vengeance then death can no man inferre Wherefore they which wil keep charitie ought to obserue the commaundements of Christ touching mercy and they which liue in the law of charitie ought to leaue the lawe of vengeance and iudgementes Ought we to beleue that Christ in his comming by grace abrogated the most iust law whiche he himselfe gaue vnto the Children of Israell by Moses his seruaunt and established the lawes of the Gentiles being not so iust to be obserued of his faythfull Doth not Daniell expounding the dreame of Nabuchodonozer the king coÌ„cerning the image whose head was of gold the brest and armes of siluer the belly thies of brasse the legges of iron one part of the feete was of iron and the other part of clay Nabuchodonozer saw that a stone was cut out of a mountaine wtout hands and strake the Image in his feete of iron and of clay brake them to peeces Then was the iron the clay the brasse the siluer and gold broken altogether and became like the chaffe of the sommer flower which is caryed away by the winde and there was no place found for them and the stone that smote the image became a great mountayne and filled the whole earth He applieth therfore 4. kingdomes vnto the 4. partes of the Image namely the kingdome of the Babilonians vnto the head of the gold The kingdome of the Medes and Persians vnto the brest and armes of siluer The kingdom of the Grecians vnto the belly and thighes or brasse But the fourth kingdome whiche is of the Romaynes he applyeth vnto the feet and legges of iron And Daniell addeth In the dayes of their kingdomes shall God rayse vp a kingdome which shall neuer be destroyed And hys kingdome shall not be deliuered vnto an other but it shal breake and destroy those kingdomes and it shal stand for euer according as thou sawest that the stone was cut out of the mountayne without handes and brake in peeces the clay and iron brasse siluer and golde Seeing therfore it is certain that this stone signifieth Christ whose kingdome is for euer it is also a thing most assured that he ought to raygne euery where and to breake in peeces the other kingdoms of the world Wherfore it terrestrial kinges and the terrestriall kingdom of the Iewes and their laws and iudgementes haue ceased by Christ the king calling the Iewes vnto the perfection of his gospel namely vnto Fayth and Charitie It is not to be doubted but that the kingdome of the Gentiles which is more imperfect their lawes ought to ceasse among the Gentiles departing froÌ„ their Gentillitie vnto the perfection of the Gospell of Iesus Christ. For there is no distinction betwene the Iewes and Gentiles being conuerted vnto the faith of Christ but all of them abiding in that eternall kingdome ought to be vnder one lawe of Charitie and of vertue Therefore they ought to haue mercy and to leaue the iudgments of death and the desire of vengeance Wherfore they which do make lawes marke not the
had lost and that he should desist heereafter from all wrongs and iniuries against the Christians Upon these conditions the Turke being agreed so was truce concluded on both parts for tenne yeares and with solemne othe betweene them confirmed This done Amurathes the tyraunt addresseth himselfe toward Asia to resist the inuasion of Caramannus aforesaid At what time Pope Eugenius so soone as he heard the Turke to be returned into Asia sendeth Iulianus Caesarianus his Cardinall whose story is before touched page 683. vnto Ladislaus the foresaid king with full dispensation and absolution to breake his othe and league wyth the Turke promising moreouer great hope of aide if he would go in armes stoutly against the tirant ¶ Where by the way is to be noted that as there is no truth of promise in that pestilēt sea of Rome neither was there euer any war prospered which was taken in hande by the Popes counsaile so was there neuer any counsaile of the Pope that brought with it more detriment to Christianitie then this But the Pope belike thought that as he might lawfully breake promise with Iohn Hus and with other Christians so also he needed not to obserue anye league or truce taken with the Turke but it turned much otherwise then the Popes blinde braines imagined as by the sequele is to be seene For Ladislaus being thus excited by the vnaduised and sinister instigation of Pope Eugenius contrary to the truce stablished a little before set out with his army from Seledinus and so proceeding to Walachia and Burgaria came to Uarna a towne of Bulgary where he fell sicke It was not long but the Turke hauing thereof intelligence left his warres begon with Caramannus in Asia and with great iourneis made haste into Europe passing ouer by the straites neare to Calipolis where all the Italian nauy still looking on and whether of purpose or whether for cowardlines would not stirre one ore to stop the passage of the Turkish army When Amurathes was come to Adrianopolis in Thrasia vsing such celeritie as no mā looked for within viij daies he was in Burgaria there encamped himselfe against Ladislaus The day of battaile being set the armies ioined on both sides Huniades was himself there present but all the matter was ruled by Iulianus the Cardinall and the Popes Clergy The fight cōtinued three daies and three nightes together with great courage much bloudshed on each side insomuch that the field did stand with lakes of bloud They semed at the first to incline to the Christians by breaking the first ranks of the Turkes But the Priests and Prelates which were at the field which had bene more fitte to haue bene in the Church seeing the Turkes to begin to flie vnskilfully left their array to pursue the enemy so that they leauing the other standings of the Christians naked gaue great aduantage to the Turks with their darts shot to disturbe the Christian rankes By the which occasion Amurathes inclosing the Christiās with his army roūd about obteined the victory In the which field Ladislaus the yong king of Polony hauing his horse first killed vnder him was strooken downe slaine The Popes Bishops flieng to saue themselues fell into the marishes and there were destroied susteining a durtey death condigne to their filthy falshode and vntruth Iulianus the Cardinall which with the Pope was the chiefe doer in breaking the league in the way was found dead being full of wounds and spoiled to his naked skinne Of the rest of the army that escaped by flieng part was drowned in the marishes some perished miserably for hunger some for cold watching wādering in the woods Huniades hardly escaped the danger by the mercifull prouidence of God being reserued to the further profite and commoditie of Christendome This Iohn Huniades the worthy warrier was borne in Walachia being Earle of Bistrice of all Captaines that euer went against the Turkes most famous singular prudent in wit discret in counsaile expert and politike in warre prompt of hand circumspect before he attempted quicke in expedition in whom wāted almost no good propertie requisite in a warlike Captaine Against two most mighty and fierce tirants Amurathes and Mahumetes through the Lords might he defended all Pannonia and therefore was called the thunderbolt and terrour of the Turkes Like as Achilles was vnto the Grecians so was he set vp of God to be as a wal or bulwarke of al Europe against the cruell Turkes and enemies of Christ and of his Christians Neither was there any King or Prince that euer achieued such noble victories either so many in number or so profitable for the publique vtilitie of all Europe as did he and that not onely in the daies of this Amurathes but also of Mahumetes his successour as heereafter remaineth further to be seene This battaile of Amurathes against the Christians at Uarna in Bulgaria was fought in the yeare of our Lord 1404. Amurathes by reason of this victorious ouerthrow againste the Christians surprised with no small pride directed his iourney incontinent toward the Grecians where Castriotus was otherwise called Scanderbcius And first commyng to Peloponesus and breaking downe the wall about the straits of Corinthe encoūtred with the brother of the Emperour of Constantinople whom with his sodeine commyng he oppressed with all the Greekes army ere they were prouided Paleologus the Emperour after that did build vp the wall againe but at the Turkes biddyng he was cōpelled to vndoe it agayne which wall afterward the Uenetians did repayre After the demolitiō of the wall Amurathes entring into Peloponesus tooke diuers townes and Cities as Sycione and Patris and moreouer made all the parts of Thessalia and Achaia tributaries vnto him The next yeare after this battaile of Amurathes fought agaynst the Christians at Uarna the Turke beyng now about the partes of Grecia purposed to bend all his force and mayne agaynst the countrey of Epyrus belongyng to Georgius Castriotus Scanderheius Of this Scanderbeius mētion was made before how he was brought vp in the Turkes Court from whence we declared also how subtillie he conueyed him selfe and came to the possession of his owne patrimony of Epyrus Which Epirus this noble and victorious Scanderbeius whom the Lord also had raysed vp the same tyme with Huniades to bridle the fury of the Turkes valiaūtly defended agaynst all the power of Amurathes In so much that he discomfited and vanquished vij of the most expert Bassas or Dukes of the Ottomā Emperour one after an other with all their armies of most piked and chosen souldiours dislodged them of their tentes and expulsed them vtterly out of all Epyrus Also when Amurathes himselfe with his whole puissaunce had enuironed about the Citie of Croia with cruell siege and ordinaunce out of measure yet notwithstandyng the sayd Scāderbeius through the power and blessing of the Lord beate him out of the field repulsed him from his
crafty conspiracy of the Cardinals agaynst the Emperour The verse The glose vpon the verse of Hildebrand The Pope proued a double lyer The Pope traytor to the Emperour Great 〈◊〉 stirred vp by the pope O pestiferous hipocrite The Pope prayeth S. Peter to dishonor hys king And S. Peter byndeth the Pope to honour hys king Crocodili lachryma Scripture well applyed A figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuius contrarium verum est Vim faciunt scripturis vt plenitudinem accipiant potestatis Let all Papâ—â—â— marke here well the holines of their holy father As though he were not set vp by you rather then by them The more to blame Emperours to suffer you to be so saucie with them Nego argumentum Confer this clause with the history of the story hereafter following O double hipocrite Guibertus Archbishop depriued The 4. battell betwixt Henry and Rodulph Henricus rectors Rodulphus at hys death repenting The Pope geueth war but God geueth victory Conciliam Brixonse Anno. 1083. No Bishop of Rome to be chosen without the assent of the Emperour Abbas Vrspergensis Henricus Mutius Note here the Pope iudged and deposed of the councell The Pope seeketh succour of hys paramour The first example to fight for remission of sinnes began in Hildebrand Platina Nauclerus Sabellicus Crantzius Benno c. Hildebrand the first author and patrone of all misrule that followed in Popes The death of William Conquerour Pestilence in England and 〈◊〉 of beastes London with the Church of Paules brent Wolstane Byshop of Worcester England peaceable froÌ„ theeâ—â—â— The Abbey of battayle The Abbey of Barmoâ—desay The first byshop of Salisbury Osmund Bishop of Sarum Ordinale ecclesiastici officy SecunduÌ„â—sum Sarum Ex Eulogio historico Lib. 3. The vse and ordinary of Sarum how and when it was deuised Example of Gods iust iudgment vpon a Byshop who being unmercifull to the poore was eaten with rattes and myse Anno. 1088. William Rufus Wolstane Byshop of Worcester Anno. â— 1091. The death of Lanfras cus Archb. of Canterâ— Remigios Byshop of Lincolne Lincolne minster builded Stow Abbey builded Anno. 1092. Wynchecombe steeple brent with lightning Vi. hundreth houses blowne down with wynde The roofe of Bowe Church ouerthrown Robert Bleuet paydv thousand markes for hys Bishoppricke Herbert Losinga Byshop of Norwiche Losinga 1. adulator Norwiche mynster builded by Herbert Pope victor the 3. Pope victor poysoned in his chalice A comparisoÌ„ betwene Hildebrand Pope of Rome and Ieroboam king of Israell The order of Charter monkes began Pope Vrbanus 2. Two Popes in Rome The order of Cistercian or whyte monkes beganne Synodus Romana vel Placentina Synodus Claromantana The viage vnto the holy land The number that went The captaynes of thé whiche went to the holy land Anno. 1096. The actes of the Christians in their viage to win Hierusalem Antioch taken of the Christians Anno. 1098. The slaughter of the Persian infidels Hierusalem conquered by the Christians Ex Henrie li. 7. The king of Englands iudgment agaynst the Pope Ex Math. paris Decrees of pops Vibanus Ioan Stella Nauclerus Dist. 31. Eos qui 15. 9.6 Iuratos 30. q. 8. quod autem Example of Gods rightfull iudgement in punishing cruel murther Anselmus made Archbishop of Cant. The saying of Anselme pondered The vice of singularitie Anselme ill willing to take the Archbishop prick Canterbury first geuen to the Archbishop wholy Strife and contention betweene the king and Anselmus Anselme stopped from hys consecration Anselme consecrated Anselme doth homage to K. William Vrbanus and Clemens striuing for the papacie England fauoured Clemens Anselmus holdeth with Vrbanus Anselme denied leaue to goe to Rome Anselme appealeth from the K. to the Pope Anselme charged for a traytour The kinges argument agaynst Anselme The custome of England from William Conquerours time not to Appeale to the Pope Anselmus reply against the king The reasons of Anselme to proue the popes authority aboue other kings Anselme here ignorauntly calleth the Pope the vicare of S. Peter where the CaÌ„non lawe calleth him but the successour of Peter and vicare of Christ. All the Bishops of the Realme stoode of the kinges side agaynst Anselmus William Byshop of Duresine Gualterâ—â— the Popes legate cummeth to England Anselme could not be remoued by the king The pope taketh this no fault for a subiect to repugne agaynst hys king The stoatnes of Anselme standing agayâ— hys king The maneâ— of bringing in Anselme palle into Cant. An other quarrell of the king against Anselme Anselme agayne appealeth to Rome The king â—â— aunswere to Anselme for hys appealing to Rome The custome of England no prelate or noble man to goe to Rome with out the kinges sending The answer of Anselme to the king Note the bye reasons of Anselm The Byshops left Anselme alone Anselme flying out of England Anselme searched by the kinges officer for letten A fragment or portion of a letter of Anselme to Pope Paschalts Et ex legenda Ans. aut Edmero Ex Epistol Anselm 36. The king would not haue the pope receaued nor appealed vnto in England Anselme complayneth of the K. of hys suffragane Byshops The king contemneth the Popes warning Concilium BaroneÌ„se Anselme and hys successours of Cant. placed at the right foot of the pope in generall councels De processione spiritus sancti The difference betweene the greeke Church and the latine Ex Registro eccles Herefordensis The articles and opinions of the greeke Church differing from the Latine church of Rome My copy here seemed to want somewhat This article seemeth not to be rightly collected out of the Grecians Anselme stout champion agaâ—â—â— the Grecians A letter of Anselme sent to ValtraÌ„ Bishop of Nurenburgh Ex Epiâ— Adsel â—â—â— Bread in the communion to be vnleauened is not necessary Ex Epist. Anselme 327. An other letter Diuersitie of vsages is the Church to be borne with peace rather than to be condemned with offeÌ„ce Diuers customes in the Church hurt nothing Excommunication denounced agaynst the Grecians Excommunication bent agaynst K. William First breake hys head and then geue him a playster Message betweene the K. and the Pope A loude cracke of thunder but without a thunderbolt A bribing mistery handled at Rome Concilium Romanum â—ptimus â—ansidicus â—ummus Actes of the councel of Rome The hardnes or rather rashnes of K. Wil. The saying of K. Wil. how he neuer knew any K. drowned The death of William Rufus Walter Tirrell The new forres+ Example of the iust hand of God reuenging the faultes of Kinges in their posteritie Couetousnes noted in king William A famous example of bribes refused Two bribing monkes both disapoynted Vrbane excommunicated Henry the 4. Emperour Henry the 4. Emperour by 4â— Popes excommunicated Ludouicus erle conspiring and rebellious agaynst the Emperour Anno. 1090. Ex appendica Mariani Scâ—ts Concorde and iust obedience necessary in a common wealth Disobedience punished of God Gal. Iohn Rom. A rayling aunswere to the former