in the Prologue of his Sermons And Hiereme in the 95. distinct Ecce ego And Augustine vpon this place Homo quidam peregrinus A certayne traueller ☞ The fourth conclusion toucheth the Sacrament of the aultar and is this That wholy I beleue that the Sacramēt of the aultar made by vertue of heauenly words is bread and Christes body so as Christ himselfe sayth in the Gospell and as S. Paule sayth and as Doctors in the common law haue determined To this sentence Iohn 6. Moses hath not geuē you bread from heauen but my father will geue you bread from heauen He is the true bread that came downe from heauen and geueth life vnto the world My father geueth vnto you bread in deed the very true bread of God is that which came downe from heauen and geueth life vnto the world I am the bread of life The bread which I wil geue is my flesh And in the Canon of the Masse Panem sanctum vitae aeternae the holy bread of life And Corinth the 10. cap. and first Epistle The bread which we breake is it not the communicating of the body of the Lord Let a man proue himselfe and so eat of that bread c. And Canon De consecratione distinction 2. Under the authority of Hilarius the Pope Corpus Christi quod sumitur de altari c. And Augustine in the foresayd distinctiō That which is sene is bread c. That which fayth requireth is bread and is the body of Christ. And in the foresayd distinction cap. Omnia quaecunque c. By these two sentēces it is manifestly declared that that bread this bee not two but one bread and one flesh Note the woordes for that he sayth the breade and fleshe And the author De diuinis officijs and also Augustine in his booke De remedijs poenitentiae why preparest thou thy teeth c. And Ambrose De Sacramentis de consecratione distinct 2. Reuera mirabile est c. This meat which you receiue this bread of one which descended from heauen doth minister the substaunce of eternall life and whosoeuer shall eate the same shall not dye euerlastingly and is the body of Christ. Note how he sayth and is the body of Christ. ☞ The 5. article telleth of forgeuenesse of sinnes is this That very contrition withouten charity and grace do away all sinnes before done of that man that is verely contrite and all true confession made by mouth outward to a wise Priest and a good profiteth much to a man and it is needfull and helping that men shew theyr life to such trusting fully to Gods mercy that he forgeueth the sinne And herto I say that there bene 2. remissiōs of sinnes one that longeth onely to God And that remission is the clensing of the soule from sinne And the other remission a certifying that one man certifieth an other that his sinnes bene forgeuen of God if he be sory with all his hart for thē and is in full wil to leaue them for euer and this maner of forgeuenes longeth to Priests Of the first maner of forgiuenesse Dauid sayth And I sayd I will confesse my vnrighteousnes vnto the Lord thou forgauest me my misdeed And Zachary sayth And thou O childe shalt be called the Prophet of the highest c. To geue knowledge of saluation vnto his people for the remission of theyr sinnes by the bowels of Gods mercy And Iohn Baptist. Behold the lamb of God that taketh away the sinnes of the world And S. Iohn the Euangelist sayth in his Epistle If we confesse our sinnes he is faythfull iust to forgeue vs our sinnes and clense vs from al our iniquity And it foloweth If any man sinne we haue an aduocate with the father euen Iesus Christ and he it is that is the propitiatiō for our sinnes And of the other remissiō of sinnes Christ speaketh in the Gospell and sayth Whose sinnes ye forgeue they shal be forgeuen And mans forgeuenes auayleth litle but zif God forgeue our sinnes through his grace ☞ The 6. conclusion teacheth indulgences and pardons that the Pope graunteth in his Buls and men callen it an absolution A poena a culpa Of this maner of speach I cannot finde in the Gospel ne in no place of holy write ne I haue not read that Chryst vsed this maner of remission ne none of his Apostles But as me semeth if the pope had such a power sithē the paines after a mās death bene much greater thē any bodily paines of the world me thinketh he should of charity keep mē out of such paynes and then men needed not to finde so many vicious Priests after theyr life to bring theyr soules out of Purgatory An other thing me thinketh that sithe the popes power ne may not keep vs in this world fro bodely paynes as from cold from hunger from dread frō sorow and other such paynes how should his power help vs frō spirituall paynes when we bene dead But for that no mā commeth after his death to tell vs the sooth in what payne they bene men mow tell thereof what him lust S. Iohn sayth in his Apocalips that he sawe vnder the aultar the soules of them which were slaine for the word of God and for the testimony which they had And they did cry with a loud voice saying how long Lord holy and true doest not thou reuenge our bloud of them which dwel on the earth And white stoles were geuē to euery of thē to rest a while till the number of theyr felow seruaunts brethren should be fulfilled which also remayned to be slayne as they were c. Here semeth it that these soules were not assoiled a poena that is from payne for theyr desire is not fulfillen And they were bidden abide a while and that is a payne And if Martyrs were not assoyled from payne it is hard for any mā to to say that he assoyleth other mē a poena Also good mēs soules haue not but spirituall blisse and they want bodely blysse vntill their resurrection in the day of dome And after they desiren to haue that blysse and abiden it and that is paine to them And I cānot see that y◠Pope hath power to bring him from this paine But it any man can shew me that he hath such a power graunted in the troth of holy write I will gladly leefen it ☞ The vii point speaketh of the Pope and is this Sith it is onely due to God as I haue syd before to geue to graunt plener remissiō from paine and from blame that whatsoeuer he bee Pope or other that presūptuously mistaketh vpon him the power that onely is due to God in that in as much as in him is he maketh him selfe euen with Christ blasphemeth God as Lucifer did when he sayd Ascendam ero similis altissimo That is I will ascend
them that robbe them It belongs also to my care to prouide necessary things to the ministers of the Churches to the flockes of the Monkes to the company of virgins and to prouide for their peace and quiet The examining of all whose maners belongeth vnto vs whether they liue chastly if they behaue themselues honestly towarde them that be without whether they be diligent at Gods seruice if they be earnest to teache the people if they be sober in eating and drinking if they keepe measure in apparell and if they be discreete in iudgement If ye had regarded these thinges with a triall of them O reuerende fathers by your leaues I speake suche horrible and abhominable thinges of the Clearkes shoulde not haue come vnto our eares I omit to speake how their crowne is not broad nor their rounding conuenient the wantonnesse in your life your pryde in your gesture the filthinesse in your wordes doe declare the euill of the inward man Furthermore what negligence is in Gods seruice when scarce they will be present at the holy vigils And when they come to masse they seeme rather to be gathered to play and laugh then to sing I will tell that that good men be sory for and the euil laugh at I will speake with sorrow if so be I may expresse it how they be riotous in banquetings in chambering dronkennes and vnshamefastnes that now clerkes houses may be thought to be a stewes of harlots and a couent of players There be dice there is dancing and singing there is watching to midnight with crying and shouting Thus the goods of kinges the almes of princes yea and that more is the price of that precious bloud is not esteemed Haue our fathers thē spent their treasures for this purpose Hath the kinges cofers decayed by taking awaye many reuenues for this cause Hath the kinges liberalitie geuen landes and possessions to Christes Churches for this intent that Clarkes harlots shoulde be decked with the same that riotous feastes might be dressed that houndes and haukes and such other toyes might be gotten The souldiours crye out of these thinges the people grudge minstrels sing and daunce and yet ye regard it not ye spare it ye dissemble it Where is the sworde of Leuy and the zeale of Simeon whiche killed the Sichemites and the Circumcised which bare the figure of them that defile Christes Churche with filthy deedes because they abused Iacobes daughter as a harlot Where is Moyses spirite whiche spared not hys owne kinsfolke that worshipped the head of the Calfe Where is Phinies the priestes dagger which pacified Gods anger by his holy zeale when he killed him that plaied the harlote with the Madianite Where is Peters spirite by whose power couetousnes is destroied simonical heresie is condemned Be earnest ye Priests be earnest to followe the waies of the Lord the righteousnes of our God It is time to doe against them that haue broken the law of God I haue Constantines sword and yee haue Peters sworde in your hands let vs ioyne right hands let vs couple sword to sword that the lepers may be cast out of the tēples that the holy place of the Lord may be purged and the sonnes of Leuie may minister in the temple who said to his father and mother I know you not and to his brothers I know not you Goe to diligently I pray you least we repent to haue done that that we haue done to haue geuen that that we geue If we shall see that to be spent not in Gods seruice but on the riotousnes of wicked men through vile and corrupt liberty of life for lacke of chastisement let the reliques of holy saintes which they despise and the holy altars before which they play the madde men mooue you Let the great deuotion of our ancetours moue you whose almes the madnesse of the Clearkes doeth abuse My great graundfather as yee know gaue the tenth parte of all hys landes to Churches and Abbeys My greate greate graundfather Alfredus of holy memorie thoughte it not meete to spare hys Treasures his goodes no costes nor rentes that he might enriche the Church My grandfather the elder Edward your fatherhoode is not ignoraunt howe great things he gaue to the Churches It becommeth you to remember with what gifts my father his brothers did enrich Christes altars O father of fathers Dunstane beholde I pray thee the eyes of my father looking on thee from that bright place of heauen Harken his complaining words sounding in thine eares thus pitifully lamenting O father Dunstane thou thou I say geuest me counsell to builde Abbaies and Churches thou wast my helper and fellow worker in all things I chose thee as a shepheard and bishop of my soule and a keper of my maners Whē did I not obey thee what treasures did I preferre in respect of thy counsels What possessions did I not despise if thou badde me If thou thought meete to geue any thing to the poore I was ready If thou thought meete to geue any thing to Churches I deferred not If thou complained that Monkes or Clearkes wanted any thing I supplied Thou saidest that almes lasted for euer and that there was none more fruitfull then that which was geuen to Abbeis or Churches For with that both Gods seruaunts are sustained and that which remaineth is geuen to the poore O worthy almes O worthy price of the soule Oh wholesome remedie for our sinnes which nowe doeth stincke in the sweete furres of priests lemmans wherwith they adorne their eares decke their fingers apparelling their delicate bodies with silke and purple O father is this the fruite of mine almes is this the effect of my desire and of thy promise What wilt thou answer to this complaint of my fathers I know I know when thou didst see a thiefe thou runnest not with him neither hast thou put thy portion with adulterers Thou hast rebuked thou hast exhorted thou hast blamed them but wordes haue bene despised Nowe we must come to stripes of correction thou hast here with thee the worshipfull father Edward bishop of Winchester Thou hast the reuerend Prelate Oswold bishop of Worcester I commit this businesse to you that both by Bishoply correction and the kings authority the filthy liues may be cast out of the Churches and they that liue orderly may be brought in c. In this Oration of K. Edgar aboue prefixed 3. things are chiefly to be noted considered to them that haue iudgements to marke and vnderstand to witte The religious zeale and deuotion of kings both in geuing to the church also in correcting the maners of churchmen 2. Secondly the dissolute behauiour and wantonnesse of the clergie then abusing the great donatiōs and patrimonies of princes bestowed vpon them 3. Thirdly the blinde ignorance and superstition of that time in both states as well Ecclesiastical as temporal in esteeming Christes religion chiefly to consist in geuing to Churches and in
both of great payne to fall vpon theÌ„ for so we read that Iesus cast out buiers and sellers out of hys temple Also Peter sayd vnto Symon the first author of this heresy Thy mony sayd he with thee be destroyed for that thou hast thought the gift of God to be possessed for mony Moreouer whereas Christ sayth frely you haue receiued frely geue and whereas contrary the Pope doth sell that thing which he hath taken what doubt is there but that he doth greuously deserue to be punished both he that selleth he that buyeth for the crime of simonye which they commit Ouer and besides by many reasons and authorities of the Scripture it may be proued that he doth not absolue a man contrite for his sinne although he doe absolue him from the guilt But this marueileth me that he in his indulgeÌ„ces promiseth to absolue men from all maner of deadly sinnes yet cannot absolue a man from debt forasmuch as the debt which we owe to god is of much more greater importaÌ„ce then is the debt of our brother Wherfore if he be able to remitte the debt due to God much more it should seme that he is able to forgeue the debt of our brother An other thing there is that I maruell at for that the pope sheweth himselfe more strait in absoluing a priest for not saying or negligently saying his mattens theÌ„ for traÌ„sgressing the commaundemeÌ„t of God considering that the transgression of the coÌ„maundement of God is much more greuous then the breach of mans commaundement For these and many other errours concurring and in this matter of the Popes absolutioÌ„s blessed be God honor be vnto him for the remission of our sinnes And let vs firmely beleue and know that he doth and wil absolue vs from our sinnes if we be sory froÌ„ the bottome of our harts that we haue offended him hauing a good purpose and will to offend him no more And let vs be bolde to resorte vnto good and discreet Priests who with wholesome discretion and sound counsell can instruct vs how to auoad the corruption of sinne hereafter And which because they are better then we may pray to God for vs whereby we may both obtayne more sooner the remission of our sinnes past and also may learne better how to auoyd the daunger of sinne to come Ex Registro Latino Episc. Hereford ¶ And thus much concerning the iudgement and doctrine of this Walter for Christian patience charity and mercy which as they be true and infallible notes and markes of true Christianity so the sayde Walter Brute making comparison herein betweene Christ and the Pope goeth about purposely to declare and manifest whereby all men may see what contrariety there is betweene the rule of Christes teaching and the proceedinges of the Pope betweene the examples and life of the one and the examples of the other Of which two as one is altogether geuen to peace so is the other on the contrary side as much disposed to wars murder and bloudshed as is easy to be sene who so looking not vpon the outward shewes and pretensed wordes of these Romishe Popes but aduising and considering the inward practises and secret works of them shall easely espye vnder their visour of peace what discord and debate they work Who bearing outwardly the meek hornes of the Lambe mentioned in the Apocalippes within doe beare the bowels of a Wolfe full of crueltye murder and bloudshed which if any doe thinke to be spoken of me contumeliously would God that man could proue as well the same to be spoken of me not truely But trueth it is I speake it sincerely without affection of blinde partiality according to the trueth of historyes both olde and new Thus vnder in Dei nomine Amen how vnmercifully doeth the Pope condemne his brother And while he pretendeth not to be lawfull for him to kill any man what thousandes hath he killed of men And likewise in this sentence preteÌ„ding in visceribus Iesu Christi as though he woulde be a mediatour to the magistrate for the party yet in deed will he be sure to excommunicate the Magistrate if he execute not the sentence geuen Who be true heretiques the Lord when he commeth shall iudge but geue them â—o be heretiques whom he condemneth for heretiques Yet what bowels of mercy is here where is nothing but burning faggoting drowning prisoning chayning famishing racking hanging tormenting threatning reuiling cursing and oppressing and no instructing nor yet indifferent hearing of theÌ„ what they can say The like cruelty also may in theyr warres appeare if we consider how Pope Vrbane 5. beside the racking and murdering of 7. or 8. Cardinals set vp Henry Spencer Bishoppe of Norwich to fight agaynst the French Pope Innocentius 4. was in warre himselfe agaynst the Apulians Likewise Alexander 4. his sucessour stirred vp the sonne of king Henry 3. to fight agaynst the sonne of Fredericke 2. Emperour for Apulia Boniface 8. moued Albertus which stood to be Emperour to driue Philip the freÌ„ch King out of his Realm Gregorius 9 excited Ludouike the French king 3. sundry times to mortall warre agaynst the Earle Raimundus and City of of Tholouse and Auinion where Lewes the sayd Frence king dyed Honorius 3. by strength of warre many wayes resisted Fredericke 2. and sent out 35. Gallyes agaynst the coastes of the Emperours dominions The same Pope also besieged Ferraria to passe ouer the warre at Ticinum with many other battayles and conflictes of Popes agaynst the Romanes Venetians and diuers other nations Innocentius 3. set vp Philip the French king to warre agaynst king Iohn What stirre Pope Gregorye the 7. otherwise named Hildebrand kept agaynst the Emperour Henricus 4. it is not vnknowne And who is able to recite all the warres battayles and fieldes fought by the stirring vp of the Pope These with many other like examples considered did cause this Walter Brute to write in this matter so as he did making yet thereof no vniuersall proposition but that Christian Magistrates in case of necessity might make resistaunce in defence of publique right Now he procedeth further to other matter of the Sacrament Touching the matter sayth he of the Sacrament of the body and bloud of our Lord Iesus Christ diuers men haue diuers opinions as the learned do know As concerning my iudgemeÌ„t vpon the same I firmely beleue whatsoeuer the lord Christ Iesus taught implicitely or expresly to his Disciples and faythfull people to be beleued for he is as I beleue and know the true bread of God whiche descended from heauen and geueth life to the world Of which bread whosoeuer eateth shall liue for euer as it is in the 6. of S. Iohn declared Before the comming of christ in the flesh although men did liue in body yet in spirit they did not liue because all men were then vnder sinne whose soules therby were dead from the which death no man by law nor with
few witnesses vpoÌ„ the same agaynst him but as hee was about to apen his mouth to aunswere all this mad heard or flocke begaÌ„ so to cry out vpon him that he had not leasure to speake one onely worde The noyse trouble was so great and so vehemeÌ„t that a man might well haue called it a brute or noyse of wild beasts and not of men much lesse was it to be iudged a coÌ„gregatioÌ„ of men gathered together to iudge and determine so graue and waightie matters And if it happened that the noyse and cry did neuer so litle cease that hee might aunswere anythyng at all out of the holy Scriptures or Ecclesiasticall Doctours by and by he shoulde here these goodly replyes vpon him That maketh nothyng to the purpose Beside all this some did outrage in wordes agaynst him other some spitefully mocked him so that he seing him selfe ouerwhelmed with this rude and barbarous noyses cryes that it profited nothing to speake he determined finally with himselfe to hold his peace keepe silence FroÌ„ that tyme forward all the whole route of his aduersaries thought that they had wonne the battaile of him and cryed out altogether now he is duÌ„me now he is dumme This is a certaine signe and token that he doth consent agree vnto these his errours Finally the matter came to this poynt that certaine of the most moderate honest among theÌ„ seing this disorder determined to proceede no further but that all should be deferred put of vntil an other time Through their aduise the Prelates others departed froÌ„ the Councell for that present appointed to meet there agayne the morrow after to proceede in iudgement The next day which was the vii of Iune on whiche day the sunne was almost wholy eclipsed somwhat after about vii of the clocke this same flocke assembled agayne in the cloister of the Friers Minors and by their appointment Iohn Hus was brought before them accompanyed with a great number of armed men Thether went also the Emperor whom the gentlemen master of Dube Clum and the Notarie named Peter which were great friendes of the sayd Hus did folow to see what the end woulde be When they were come thether they heard that in the accusation of Michael de Causis they reade these wordes folowing Iohn Hus hath taught the people diuers and many errours both in the chapell of Bethleem and also in many other places of the Citie of Prage of the which errours some of them he hath drawen out of Wickleffs bookes and the rest he hath forged and inuented of his owne head and doth maintaine the same very obstinately and stifly First that after the consecration and pronunciatioÌ„ of the words in the supper of the Lord there remaineth materiall bread and this is prooued by the witnesse of Iohn Protiwate parishe Priest of s. Clements in Prage Iohn Pecklow preacher at s. Giles in Prage Benise preacher in the castle of Prage Andrew Brod Chanon of Prage and diuers other Priestes Unto thys Iohn Hus takyng a solemne othe answered that he neuer spake any such worde but thus much he did graunt that at what time the Archbishop of Prage forbad hym to vse any more that terme or word bread he could not allow the bishops commaundement for so much as Christ in the 6. chapter of Iohn doth oftentimes name himselfe the bread of angels which came downe from heaueÌ„ to geue life vnto the whole world But as touching materiall bread hee neuer spake any thing at all Then the Cardinall of Cambray taking a certaine bill in hys hand which he sayd he receiued the day before sayd vnto Iohn Hus will you put any vniversalities a parte rei.i. as touching the thing When Iohn Hus aunswered that he wold because S. Anselme and diuers other had so done the Cardinall did proceed to gather his argument in this maner It followeth then sayde he that after the consecration is made there remaineth the substance of materiall bread that I do thus proue That the consecration being done whiles the bread is chaunged transubstanciated into the body of Christ as you say either there doeth remaine the common substaunce of materiall bread or contrariwise If the substance do remaine then is our purpose at an end If contrariwise then doth it folow that by the decision of the singularitie the vniversall ceaseth any more to be Iohn Hus answered truely it ceaseth to be in this singular materiall bread by meanes of this traÌ„substantiatioÌ„ wheÌ„ as it is changed transubstanciated into the body of Christ but notwithstanding in other singularities it is made subiect Then a certaine English man by that argument woulde proue out of the first positioÌ„ that there remained materiall bread Then sayd Iohn Hus that is a childish argument which euery boy in the schooles knoweth and thereuppon gaue a solution Then an other English man wold proue that there remained materiall bread in the sacrament because the breade after the consecration was not anihilate Unto whom Iohn Hus answered Although said he that the breade be not anihilate or consumed yet singularly it ceaseth there to be by meanes of the alteration of hys substance into the body of Christ. Here an other English maÌ„ stepping forth sayd Iohn Hus semeth vnto me to vse the same kinde of crafty speach which Wickleffe vsed for hee graunted all these things which this man hath done yet in very deede was fully perswaded that material bread remained in the sacrament after the coÌ„secration The whych when Iohn Hus had denied saying that he spake nothing but only sincerely vprightly according to his conscience the English man proceeded to demaunde of hym againe whether the body of Christe be totally and really in the sacrament of the altar Wherunto Iohn Hus answered verely I do thincke that the body of Christ is really and totally in the sacrament of the alter the which was borne of the virgine Mary suffered died rose againe and sitteth on the right hande of God the father almighty When they had disputed a good while to and froe as touching vniuersalities the English man whych before would proue that material bread remained in the sacrament because that the bread was not anihilate interrupting and breaking theyr talke sayd to what purpose is this disputation vpon vniuersalities the which maketh nothing to the purpose as touching faith for as farre as I can perceiue or here this man holdeth a good opinion as touching the Sacrament of the aultare Then an other English man named Stoâ—kes sayd I haue seene at Prage sayd he a certaine treatise the whych was ascribed vnto thys man Iohn Hus wherein it was plainely set foorth that after the consecration there remained materiall bread in in the SacrameÌ„t Uerely said Iohn Hus sauing your reuerence that is not true Then they returned againe vnto the witnesses of them
their hartes For they falling prostrate vpon the ground prayed not onely for me but for the host also which was with me beseeching their God for helpe in that our extremitie of vittels and fresh water For we had bene now v. dayes without water and were in our enemies land euen in the middest of Germany who thus falling vppon their faces made their prayer to a GOD vnknowne of me and there sell amongest vs from heauen a most pleasaunt and cold shower but amongest our enemies a great storme of hayle mixt with lightning so that immediately we perceiued the inuincible ayde of the most mighty God to be with vs. Therefore we geue those men leaue to professe Christianitie least perhap by their prayer we be punished with the lyke and thereby make my selfe the author of such hurt as shal be receiued by the Christian profession And if any shall apprehend one that is a Christian onely for that cause I will that he being apprended without punishment may haue leaue to confesse the same so that there be none other cause obiected agaynst hym more then that he is a Christian But let his accuser be burned aliue Neither will I that he confessing and being founde a Christian shal be enforced to alter the same his opinion by the gouernour of any of our prouinces but leâ—t to hys owne choyse And this decree of myne I will to be ratified in the Senate house and commaund the same publiquely to be proclaymed and read in the Court of Traianus and that farther from thence it may be sent into all our Prouinces by the diligence of Veratius gouernour of our Citie Polione And further we geue leaue to all men to vse and write out this our decree taking the same out of our coâ—â—e publiquely in the common Hall set forth Thus the tempestuous rage of persecution against the Christians began for a tyme to asswage partly by the occasion hereof partly also vpon other causes incident coÌ„pelling the enimies to surcease their persecutioÌ„ as great plagues pestilence lying vpon the countrie of Italy lykewise great warres as well in the East partes as also in Italy and Fraunce terrible earthquakes great flouds noâ—some swarmes of flies and vermine deuouring their corne fieldes c. And thus much of thinges done vnder Antoninus Verus which Antoninus in the beginning of his raygne ioyned with him in the gouernement of the Empire hys brother Marcus Aurelius Commodus who also was wyth hym at the miraculous victory gotten by the ChristiaÌ„s as Eusebius cap. 5. Lib. 5. recordeth contrary Platina in vita Soteris and the book intituled Flores historiaruÌ„ referre the same to the time of Antoninus verus and his sonne Lucius Antoninus Commodus and not of Marcus Aurelius Commodus hys brother But howsoeuer the truth of yeares doe stand certaine it is that after the death of Antoninus Verus and of Aurelius Commodus succeeded Lucius Antoninus Commodus the sonne of Verus who raigned 13. yeares In the time of this Commodus although he was an incoÌ„modious Prince to the Senatours of Rome yet notwtstanding there was some quietnes vniuersally through the whole Church of Christ from persecution by what occasion it is not certaine Some thinke of whom is Xiphilinus that it came through Marcia the Emperouâ—s concubine which fauoured the Christians but how soeuer it came saith Eusebius the furye of the raging enimies was then somwhat mittigated peace was giuen by the grace of Christ vnto the Church throughout the whole worlde At what time the wholesome doctrine of the Gospel allured and reduced the harts of all forces of people vnto the true Religion of God insomuch that many both rich and noble personages of Rome with their whole families and housholdes to their saluation adioyned theÌ„ to the Church of Christ. Among whom there was one Apollonius a noble man and a Senatour of Rome mentioned in Eusebius Lib. 5. ca. 21. who being maliciously accused vnto the Senate by one whom Hierome writeth to be the seruaunt of the said Apollonius and nameth him Seuerus but whose seruaunt soeuer he was the wretched man came soone inough before the iudge being condignely rewarded for that his malicious diligence For by a law which the Emperour made that no man vpon paine of death shoulde falsely accuse the Christians he was put to execution had his legs broken forthwith by the sentence of Perenninus the iudge which being an heathen man he pronounced against him but the beloued martyr of God when the iudge with much a doe had obtained of hym to render an accout before the honorable Senate of his faith vnder whose defence and warrant of lyfe he did the same deliuered vnto them an eloqueÌ„t Apologie of the christian beliefe but the former warrant notwithstanding he by the decree of the Senate was beheaded and so ended his life For that there was an auncient law among them decreed that none that professed Christ and therefore araigned should be released without recantation or altering his opinion This Commodus is said in stories to be so sure steddy handed in casting the dart that in the open Theatre before the people he would encounter with the wild beasts and be sure to hit them in place where he appointed Among diuers other his vicious and wild parts he was to farre surpressed in pride arrogancy that he would be called Hercules and many times would shewe himselfe to the people in the skinne of a Lion to bee counted thereby the king of men like as the Lion is of the beastes Upon a certaine time being his birth day this Commodus calling the people of Rome togither in a great roialtye hauing his lions skinne vpon him made sacrifice to Hercules Iupiter causing it to be cried through the Citty that Hercules was the patrone and defender of the Citye There were the same time at Rome Vincentius Eusebius Peregrinus Potentianus learned men and instructors of the people who folowing the steps of the Apostles went about from place to place where the Gospell was not yet preached conuerting the Gentiles to the sayth of Christ These hearing the madnes of the Emperour of the people began to reproue their idolatrous blindnes teaching in villages townes al that heard them to beleue vpon the true and only God and to come away from such worshipping of deuils and to giue honor to God alone which only is to be worshipped willing them to repent and to bee Baptised least they perished with Commodus With thys their preaching they conuerted one Iulius a Senatour and other to the Religion of Christ. The Emperour hearyng thereof caused theÌ„ to be apprehended of Vitellus his Captaine and to be compelled to sacrifice vnto Hercules which when they stoutly refused after diuers greuous torments and great miracles by them done at last they were pressed with â—eaden waightes to death Vincentius Lib. 10. cap. 119. Chron. Henr. de Erfordia
folowed partly ye haue heard partly more is to be marked as in the storie foloweth I shewed before how Maxentius the sonne of Maximinian was set vp at Rome by the Pretorian souldiours to be Emperour Whereunto the Senate although they were not consenting yet for feare they were not resisting Maximinian his father who had before depriued him selfe with Dioclesian hearing of this tooke heart againe to him to resume his dignitie and so laboured to perswade Dioclesian also to do the same but when he could not moue him therunto he repaireth to Rome thinking to wrast the Empire out of his sonnes hand but when the souldiours woulde not suffer that of a craftie purpose he flieth to Constantinus in Fraunce vnder pretense to complaine of Maxentius his sonne but in very deede to kill Constantinus NotwithstaÌ„ding that conspiracie being detected by Fausta the daughter of Maximinian whom Constantinus had maryed so was Constantinus through the grace of God preserued Maximinian retired backe In the which his flight by the way hee was apprehended and so put to death And this is the end of Maximinian Now let vs returne to Maxentius againe who all this while raigned at Rome with tiranny and wickednes intollerable much like to an other Pharao or Nero. For hee slewe the most part of his noble men and tooke from them their goodes And sometime in his rage he would destroy great multitudes of the people of Rome by his souldiors as Eusebius declareth lib. 8. cap. 14. Also hee left no mischieuous nor lasciuious acte vnattempted but was the vtter enemie of all womanly chastity which vsed to send the honest wiues whome he had adulterated with shame and dishonestie vnto their husbandes being worthy Senators after that he had rauished them He absâ—ained from no adulterous acte but was inflamed with the inquencheable lust of deflouring of women Letus declareth that he being at a time farre in loue with a noble chaste gentlewoman of Rome sent vnto her such courtiers of his as were mete for that purpose whome also he had in greater estimation then any others and with such was wont to coÌ„sult about matters for the common weale These first fell vpon her husbande and murdred him within his owne house then when they coulde by no meanes neither with feare of the tyrant nor with threatning of death pull her away from him At length she being a Christian desired leaue of them to go into her chamber and after her prayers shee woulde accomplish that which they requested And when she had gotten into her chamber vnder this pretence she killed her selfe But the Courtiers when they sawe that the woman taryed so long they being displeased therwith brake open the doores and found her there lying dead Then returned they and declared this matter to the Emperor who was so far past shame that in steade of repentance hee was the more set on fire in attempting the like He was also much addict to the arte Magicall which to execute hee was more fitte then the Imperiall dignitie Also sometime he would rippe women when they were in laboure and would search the place where the infant lay being borne a little before Often he woulde inuocate Diuels in a secrete maner and by the answeres of them hee sought to breake the warres which he knew Constantinus and Licinius prepared against him And to the ende hee might the rather perpetrate hys mischieuous and wicked attemptes which in his vngracious minde he had conceiued according to his purpose in the beginning of his raigne he fained himself to be a fauourer of the Christians In which thing doing thinking to make the people of Rome hys friendes hee commaunded that they shoulde cease from persecuting of the Christians and hee himselfe in the meane season abstained from no contumelious vexation of them till that he began at last to shewe hymselfe an open persecutour of them at which time as Zonaras wryteth hee most cruelly raged against all the Christians thereabouts vexing them with all maner of iniuries Which thing he in no lesse wise did then Maximinus as Euse. in his 8. booke and 15. chap. seemeth to affirme And Platina declareth in the life of Marcellus the Bishop that hee banished a certaine noble woman of Rome because shee gaue her goodes to the Church Thus by the grieuous tyranny and vnspeakable wickednesse of thys Maxentius the Citizens and Senatours of Rome being much grieued and oppressed sent theyr complaintes wyth letters vnto Constantinus wyth much sute and most hearty petitions desiring hym to helpe and release their Countrey and Citie of Rome who hearyng and vnderstanding theyr miserable and pitifull state and grieued therewyth not a little first sendeth by letters to Maxentius desiring and exhorting him to refrayne his corrupt doinges and great crueltie But when no letters nor exhortations woulde preuaile at length pitying the wofull case of the Romaines gathered together hys power and armie in Britayne and Fraunce wherewyth to represse the violent rage of that tyraunt Thus Constantinus sufficiently appoynted with strength of men but especially wyth strength of God entred hys iourny comming towarde Italie whyche was about the last yeare of the persecution Anno 318. Maxentius vnderstanding of the comming of Constantine and trusting more to his diuelish Arte of Magike then to the good will of hys subiectes whych hee little deserued durst not shewe himselfe out of the Citie nor encounter wyth him in the open fielde but wyth priuie garrisons laide in waite for him by the waye in sundry straightes as he should come With whom Constantine had diuers skirmishes and by the power of the Lorde did euer vanquishe them and put them to flight Notwythstanding Constantinus yet was in no great comfort but in great care and dread in hys minde approching nowe neare vnto Rome for the Magicall charmes and sorceries of Maxentius wherewith hee had vanquished before Seuerus sent by Galerius against hym as hath bene declared which made also Constantinus the more afrayde Wherefore being in great doubt and perplexity in himself and reuoluing many thinges in his minde what helpe he might haue against the operatioÌ„s of hys charming which vsed to cut women great with childe to take hys diuelishe charmes by the entrals of the infants with such other like feates of deuilishnes which he practised These thinges I say Constantinus doubting and reuoluing in his minde in his iourney drawing toward the Citie and casting vp his eyes many times to heauen in the South part about the going downe of the sunne sawe a great brightnesse in heauen appearing in the similitude of a crosse wyth certaine starres of equall bignesse geuing this inscription like Latine letters IN HOC VINCE that is In thys ouercome Euseb. De vita Constant lib. 2. Nicep lib. 7. cap. 29. Eutrop. lib. 11. Sozom. lib 1. cap 3. Socrat lib. 1. cap. 2. Vrspurgens Chronic Paul Diacon lib. 11. Thys
much more despissing this vniust decreement through the onerous and importable transgression of their Pastor should shew themselues disobedient With heauines I was troubled and with compassion for that I doubted how the members of the body should doe their head being so greatly out of frame For what can be more greuous or more to be lameÌ„ted touching the state of the church then for you being the Bishop of the principall seat to whom appertaineth the regiment of the whole church to swarue neuer so little out of the right way Certes in this you haue not a little erred in that you haue gone about to constraine your Clergy to singlenes of life through your imperious tiranny whom rather ye ought to stirre vp to the continency of mariage For is not this to be counted a violence and tiranny to the iudgement of all wise men when a man is compelled by your decrees to doe that which is against the institution of the Gospell and the proceeding of the holy Ghost Seyng then there be so many holy examples both of the olde and new Testament teachyng vs as you know due information I desire your patience not to thinke it greuous for me to bryng a few here out of many First in the olde law the Lord permitteth mariage vnto the Priestes which afterward in the new law we doe not read to bee restrayned but in the Gospel thus he sayth There bee some Eunuches which haue gelded themselues for the kingdome of heauen but all men do not take this word he that can take it let him take it Wherfore the Apostle sayth concerning virgins I haue no commaundement of the Lord but onely I geue counsell Which counsaile also all men do not take as in the commaundement of the Lord before but many there be false dissemblers and flatterers goyng about to please men and not God whome we see vnder a false pretence of continencie to fall into horrible wickednesse Some to lye with their fathers wiues some to bee Sodomites and not to abhorre to play the beastes with bruite beastes And therfore least through the infection of this wicked pestileÌ„ce the state of the Church should too much go to ruine therfore he sayd because of fornication let euery man haue his owne wyfe Touching which saying our false hypocrites falsly do lye faine as though onely it pertayned to the laitie and not to them And yet they themselues seming to be set in the most holy order are not afrayd to abuse other mens wiues and as we see with weeping eyes all they do outrage in the foresayd wickednes These men haue not rightly vnderstanded the Scripture whose brestes while they sucke so hard in stead of milke they suck out bloud For the saying of the Apostle let euery man haue his own wife doth except none in very deede but him onely which hath the gifte of continency prefixing with himselfe to keepe and to continue hys virgine in the Lord. Wherfore O reuerend father it shal be your part to cause ouersee that whosoeuer either with hand or mouth hath made a vowe of continencie and afterward would forsake either should be compelled to keepe his vowe or els by lawfull authoritie should be deposed from his order And to bring this to passe ye shall not onely haue me but also all other of my order to be helpers vnto you But that you may vnderstand that such which know not what a vowe doth meane are not to be violently compelled thereunto heare what the Apostle sayth vnto Timothie A Bishop sayth he must be irreprehensible the husband of one wife Which sentence least ye should turne and apply onely to the Church marke what he inferreth after he that knoweth not sayth he to rule his owne householde and familie how should he rule the Church of God And likewise the Deacons sayth he let them be the husbandes of one wyfe which haue knowledge to gouerne their owne house and children And this wyfe how she is woont to bee blest of the Priest you vnderstand sufficiently I suppose by the decrees of holy Siluester the Pope To these and such other holy sentences of the Scripture agreeth also he that is the writer of the rule of the Clergy writing after this maner A Clarke must be chaste and continent or els let him be coupled in the bandes of Matrimony hauing one wyfe Wherby it is to be gathered that the Bishop and Deacon are noted infamous and reprehensible if they be deuided in mo women then one otherwise if they do forsake one vnder the pretence of Religion both they together as well the Bishop as the Deacon bee here condemned by the Canonicall sentence which sayth Let no Bishop or Priest forsake his owne wife vnder the colour and pretence of Religion If he doe forsake her let hym bee excommunicate And if he so continue let hym bee disgraded Saint Augustine also a man of discrete holynesse sayth in these wordes There is no offence so great or grieuous but it is to auoyd a greater euill Furthermore we read in the second booke of the Tripartite history That when the Councell of Nice goyng about to establish the same decree would enact that Bishops Priests and Deacons after their consecration either should abstaine vtterly from their own wiues or els should be deposed Then Paphnutius one of those holy Martyrs whom the Emperor Maximus had put out the right eie hockt their left legs rising vp amongst the withstood their purposed decreement confessing Mariage to be honourable and calling the bed of matrimony to be chastitie and so perswaded the Councell from making that law declaring thereby what occasion might come to themselues their wiues of fornication And thus much did Paphnutius being vnmaried himself declare vnto theÌ„ And the whole Councell commending his sentence gaue place thereto left the matter freely without coÌ„pulsion to the will of euery man to do therein as he thought Notwithstanding there be some which take S. Gregory for their defence in this matter whose temeritie I laugh at ignorance I lament for they know not being ignorauntly deceiued how daungerously the decree of this heresie was being made of S. Gregory who afterward well reuoked the same with condign fruit of repentaunce For vpon a certaine day as he sent vnto his fishpond to haue fish and did see more then sixe thousand infants heades brought vnto him which were taken out of the same pond or mote did greatly repent in himselfe the decree made before touchyng the single lyfe of Priests which he confessed to be the cause of that so lamentable a murther And so purging the same with condigne fruite of repentaunce altered agayne the things which he had decreed before commending that counsaile of the Apostle which sayth It is better to marry then to â—urne Adding moreouer of himself thereunto and saying It is better to marry then to giue occasion of death Peraduenture if these men
and here againe I take his regall gouernment from him charging and forbidding all christen men that haue bene sworne vnto him whom I discharge here of their oth that hereafter they obey him in nothing but to take Rodolphus to their king who is elected by many princes of the Prouince For so right it is and conuenient that as Henry for his pride stubburnes is depriued of his dignitie and possession so Rodolphus being gratefull to all men for his vertue and deuotion be exalted to the Imperiall throne domination Therfore O you blessed prince of the Apostles graunt to this and confirme with your authoritie that I haue sayd so that all meÌ„ may vnderstand if you haue power to bynd and loose in heauen you haue also power in earth to geue take away Empires kingdoms principallities and whatsoeuer here in earth belongeth to mortall men For if yov haue power to iudge in such matters as appertain to God what then should we thinke you haue of these inferior prophane things And if it be in your power to iudge the angels ruling ouer proud princes what then shall it be seen â—â—â— you to do vpon their seruants Therfore let the kings vnderstand by this example all other princes of the world what you be able to do in heauen what you are with God that thereby they may feare to contemn the commaundement of holy church And now doe you exercise this iudgement quickely vpon Henricus whereby all men may see this sonne of iniquitie to fall from hys kingdome not by any chaunce but by your prouision and onely worke Notwithstanding this I would craue of you that he being brought to repentance through your intercession yet in the day of iudgement may finde fauour and grace with the Lord. Actum Romae Nonis Martij indictione 3. Furthermore Pridebrand Driveur and not yet content with this interditeth deposeth also Guibertus Archb. of RaueÌ„na for taking the Emperors part commaunding all priestes to geue no maner obedience to him and sendeth thether to Rauenna an other Archb. with full authoritie After vpon this Henricus Rodulphus to try the matter by the sword coped together in battaile not without bloudshed where Henricus by the fauour of God against the iudgement of Hildebrand had the victory Rodulphus there greatly wounded in the conflict was had out of the army and caried to Hyperbolis where he commaunded the bishops chief doers of his conspiracy to be brought before him when they came he listed vp his right hand in which he had taken his deadly wound and sayd This is the hand which gaue the oth and sacrament vnto Henricus my Prince and which through your instigatioÌ„ so oft hath fought against him in vaine Now go and performe your first othe allegeance to your king for I must to my fathers and so dyed Thus the Pope gaue battaile but God gaue the victory Henricus after his enemy beyng thus subdued and warres being ceased in Germany forgate not the old iniuries receiued of Hildebrand by whom he was twise excommunicate expulsed from his kingdom and iii. daies making humble sute yea that in sharpe winter coulde find no fauour with him Besides that he incited moreouer aided his enemy against him wherfore calleth together a councell or assembly of diuers bishops of Italy LoÌ„bardy and Germany at Brixia an 1083. where he purged himself accused the bishop Hildebrand of diuers crimes to be an usurper periured a Necromanser Sorcerer a lower of discord complaining moreouer of wrongs iniuries done by the bishop and church of Rome in that the church of Rome preferred the bishop before him wheÌ„ that his father being emperor before him had inthronised set in diuers sundry bishops there by his assignment with out all other electioÌ„ And now this bishop contrary to his oth promise made thrust in himself without the wil and knowlege of him being their king and magistrate For in the time of his father Henricus 3. This Hildebrand wyth other bound themselues with a corporall oth that so long as the Emperour and his sonne now beyng kyng should liue they should neither themselues presume nor suffer any other to aspire to the Papal seat without the assent and approbation of the foresayd Emperours which now this Hildebrand contrary to his corporal oth had done wherfore the foresaid councel with one agrement condeÌ„ned this Gregory that he should be deposed The tenor of which condemnation is thus expressed in Abbate Vrspergensi The Sentence of the Councell of Brixia against Hildebrand BEcause it is not vnknown this bishop not to be elected of God but to haue intruded himselfe by fraud and money who hath subuerted all Ecclesiasticall order who hath disturbed the gouernment of the Christian Empery manasing death of body and soule against our catholike peaceable king who hath set vp maintayned aperiured kyng sowyng discorde where concorde was causing debate amongst friends slaÌ„ders offences amongest brethrenne diuorcementes and separation amongest the maried for he tooke away the mariage of priests as Henricus Mutius witnesseth and finally disquieting the peaceable state of all quiet lyfe therefore we here in the name authoritie of God congregate together with the Legates handes of 19. Bishops the day of Pentecost at Mentz doe proceed in Canonicall iudgement against Hildebrand a man most wicked preaching sacriledge and burning maintaining periury and murthers callyng in question the Catholike fayth of the body and bloud of the Lord a follower of diuination and dreames a manifest Necromancer a Sorcerer and infected with a Pythonicall spirite and therefore departed from the true fayth we iudge hym to be deposed expelled And vnlesse he hearyng this shall yelde and depart the seate to be perpetually condemned Inacted vij Calend. Iulij feria 5. indictione 3. This being enacted sent to Rome they elected Guibertus Archbishop of Rauena in the place of Hildebrand to gouerne the Church of Rome named Clemens 3. But when Hildebrand neither would geue ouer his hold nor geue place to Clement the Emperour gathering an army to send to Italy came to Rome to depose Gregory and to place Clement But Hildebrand sendyng to Matilda the Countesse before in eÌ„tioned required in remission of al hee sinnes to withstand Henry the Emperor and so she did Notwithstanding Henricus preuailyng came to Rome where he besieged the Citie all the Lent and after Easter got it the Romaines being compelled to open the gates vnto him so he comming to the temple of S. Peter there placeth ClemeÌ„t in his Papacy Hildebrand straight flieth into Adrians tower with his adherents where he beyng beset round about at length sendeth for Robert Guiscardus his frend a Norman in the mean time while Robertus collecteth his power the Abbot of Chiniake couferryng with Gregory exhorteth him to crowne Henricus emperor in Lateran which
both by an old chronicle called Chronica gestorum as also by auncient Origen vpon the third booke of Moses bringing in his wordes which be these prouing that this sacramental bread ought not to be reserued Quicunque hunc panem coenae Christi secunda vel tertia die sumpserit non benedicitur anima eius sed inquinabitur Propterea Gabaonitae quia antiquos panes portaueruÌ„t ad filios Israel oportuit eos ligna ac aquam portare c. That is whosoeuer receiueth this bread of the Supper of Christ vpon the second or iii. day after his soule shall not be blessed but polluted Therfore the Babaonites because they brought olde bread to the children of Israel it was enioyned them to cary wood and water c. D. Austen of whom meÌ„tion is made before disputing agaynst them about this matter of the holy Eucharist vrgeth them with this interrogation whether it be the same Christ present in the Sacrament which is present at the right hand of the father If it be not the same Christ how is it true in the Scripture Vna fides vnus Dominus nostet Iesus Christus One fayth one Lord Iesus Christ If it be the same Christ theÌ„ how is he not to be honored and worshipped here as well as there To this the Ualdenses aunswere againe and graunt that Christ is one and the same with his naturall body in the sacrament which he is at the right hand of his Father but not after the same existence of his body For yâ— existence of his body in heauen is not personall and locall to be apprehended by the fayth and spirit of men In the sacrameÌ„t the existence of his body is not personall or locall to be appreheÌ„ded or receiued of our bodies after a personal or corporall maner but after a sacrameÌ„tal maner that is where our bodies receiue the signe our spirit the thing insignified Moreouer in heauen the existence of his body is dimensiue and complete with the full proportion and quaÌ„tity of the same body where with he asceÌ„ded here the existeÌ„ce of his complete body with the full proportion measure stature thereof doth not neither can stand in the sacrameÌ„t Briefly the existence of his body in heauen is naturall not sacramentall that is to be sene and not remembred here it is sacramentall not naturall that is to be remembred not to be sene That aunswere being made to the captious propositioÌ„ of D. Augustine The Ualdenses retorting the like interrogation to him againe demaund of him to answere them in the like obiection whether it be all on christ substaÌ„tially naturally which sitteth in heauen which is vnder the formes of bread and wine and in the receiuers of the Sacrament If he graunt to be Then they did him say seing Christ is as well in the sacrament as in heauen as well in the receiuer as in the sacrament all one Christ in substance nature why then is not the same Christ as well in the brest of the receiuer to be worshipped as vnder the formes of bread and wine in the sacrameÌ„t seing he is there after a more perfect maner in man then in the sacrament for in the sacrament he is but for a tâ—â—e and not for the sacraments sake but for the mans cause In man he is not for the sacraments cause but for his owne and that not for a season but for euer as it is written Qui manducat hunc panem viuet in aeternum that is he that eateth this breade shall liue for euer c. Moreouer and besides seing traÌ„substantiation is the going of one substance into an other they question againe with him whether the formes of bread and wine remayning the substauÌ„ce thereof be chauÌ„ged into the whole person of our Lord Christ Iesus that is both into his body soule and diuinitye or not into the whole Christ If he graunt the whole Then say they that is impossible concerning the diuinity both to nature and to our fayth that any creature can be chauÌ„ged into the creator If he say the bread is chaunged into the body and soule of Christ not to his diuinity then he seperateth the natures in Christ. If he say into the body alone and not the soule then he separateth the natures of the true manhood c. And so cannot be the same Christ that was betrayed for vs for that he had both body soule To conclude to what part soeuer he would aunswere this doctrine of transubstantiation cannot be defended without great incoÌ„uenieÌ„ce of al sides Ouer and besides Eneas Syluius writing of theyr doctrine and assertions perchaunce as he fouÌ„d them perchaunce making worse of them then they taught or ment reporteth them after this maner which I thought here to set out as it is in the Latin ROmanum praesulem reliquis episcopis parem esse Inter sacerdotes nullum discrimen Praes byterum non dignitatem fed vitae meritum efficere potiorem In English The byshop of Rome to be equall with other bishops Amongst priestes to be no difference of degree No Priest to be reputed for any dignity of his order but for the worthinesse of his life The soules of men departed either to enter into paine euerlasting or euerlasting ioy No fire of Purgatory to be found To pray for the dead to be vaynâ— and a thing onely found out for the lucre of Priestes The images of God as of the Trinity and of saintes to be abolished The halowing of water palmes to be a mere ridicle The religion of begging Fryars to be found out by the deuill That priestes should not incroch riches in this world but rather follow pouerty being content with their tythes and mens deuotion The preaching of the word to be free to all men called thereunto That no deadly sinne is to be tollerate for whatsoeuer respect of a greater commodity to insuâ— therupon The coÌ„firmation which bishops exercise with oyle and extreme vnction are not to be counted amongst the sacraments of the Churche Auriculare confession to be but a toy to suffice for euery man to confesse himselfe in his chamber to God Baptisme ought to be ministred ouely with pure water without any mixture of halowed oyle The temple of the Lord to be the wide world The maiesty of God not to be restrayned more within the walles of temples monastaries and chappelles so that his grace is rather to be found in one place then in an other Priestes apparell ornaments of the high aulter vestimentes corporaces chalices patines and other Churche plate to serue in no stead For the difference and respect of the very place to make no matter where the priest doth consecrate or doth minister to them which do require To be sufficient to vse onely the sacramentall words without all other superfluous ceremonies The suffrages of saintes reigning with Christ in heauen to be craued in vayne being not
contrary but that both by true certificate and common rumour you haue heard of the indifferencie of our cause and good handling therof yet for that more credite is commonly geuen to that the eye seeth then to that the eare receiueth we thought good to present vnto you the naked truth of such things which the Popes successiuely haue put forth forged against vs. To the perusing and consideration of which my case and letter I beseech your gentlenes amongst other times of laisure you wil spie out some fit and conuenient time therfore And all other whatsoeuer that shall haue desire to heare princes 〈◊〉 affaires let them in like sort attentiuely consider First whether our predecessours haue bene destitute or not of godly zeale iust dealing righteousnes or whether we may not lawfully reuenge our selues being so much prouoked of such euils and iniuries as haue ben wrought against vs. Secondly let them consider whether Christes vicare doth followe Christes steps or not and whether Peters successors do follow his example or not and also by what law equitie right that sentence which they haue pronounced against vs may be maintained and allowed As also what name they may iustly geue it and whether that may be sayde to be a sentence which is geuen by an vnsufficient iudge or not For although we acknowledge that the Lord hath geuen full power in spirituall things vnto his Churche that whatsoeuer the same bindeth in earth is bound in heauen whatsoeuer the same looseth is also loosed yet we reade neither by Gods lawe nor by any lawe of man that we ought of duetie to be subiect vnto him or that an Empire ought at his pleasure to be transformed and transposed or that he may geue any such sentence or iudgement to punish Princes temporally and depriue them of their kingdomes For why although our consecreation belongeth vnto him by right and custome as he chalengeth yet our deposing and depriuing doth no more belong to him then doth that presumption belong to any other prelate of other Realmes which doe consecrate and annoynt their kings as the custome and manner is Or put case it were so we nothing hindered thereby that hee had such power Hath he that power to the intent to reuenge himselfe vpon whomsoeuer his malicious minde consenteth and without all equitie and law to bring them vnder his iurisdiction He hath proceeded of late against vs as is sayd but not by the order of accusation for so much as neither was there any sufficient accuser neither went there out any inscriptioÌ„ or processe before Neither yet by denunciation for so much as there lacked a lawful denouÌ„â—er neither yet by the way of inquisition for that there went before it no manifest accusation But hee peraduenture will say that all things that he layeth against vs were manifest and notorious but that do we deny and nothing to be notorious but that which may by a sufficient number of witnesses be approued tried For so may euery iudge himselfe contemning the order of lawe affirme what he list to be notorious and thus condemne whom hee list There were against vs as well it may be sayd in counsell certaine false witnesses although not many of whome the Byshop of Calin was one whose neare kinsman or nephewe by our lawes condemned for treason to be hanged maketh also to vs an infestiue enemie With such like effect prosecuting the rest of his Epistle which for breuitie sake I omit This pollicie vsed the Pope to vexe and disturbe both the countrey of Germany and the whole Empire and not so onely but also vtterly to destroy and subuert the same by the ruinous decay whereof the Pope and his Prelates thought to make vp their mouthes And thus whilest that Germanie was nowe newly againe deuided some taking part with Fredericke the Emperour and Conradus Caesar his sonne other nobles and princes of the Empire some wyth those that shoulde by the Popes procurement be the electors of the new Emperour other some with neither of both as men not minding nor tending the publique vtilitie but to serue theyr owne purposes armed themselues And thus was the publicke peace and quiet brokeÌ„ and disturbed and altogether in tiâ—nult and hurley burley For whilest the one part laboured by all force to retaine the dominion by publique and common coÌ„sent first to hym committed the other part in like sort indeuored themselues with all their force power to vse and occupye the same according to the decree of the bishop of Rome to take it from Fredericke and thus great conflicts grew on all partes By these ciuill warres Germany suffered no little calamity In euery place was maÌ„slaughter and murder the country spoyled the townes and villagies set on fire and brent the churches and temples violated robbed wherin the husbaÌ„d meÌ„ had put their goods substaunce houses were pulled down the goods deuided euery mans cattel driuen away To conclude in this turmoyle coÌ„tentioÌ„ of deposing chusing an other emperor in this factioÌ„ of princes in this liberty of wearing armor in this liceÌ„ce of hurting sinning The impudent boldnes of diuers priuate souldiors especially of such as were the horesemeÌ„ theÌ„ couÌ„ted the better sort of souldiors was so great there vnbridled vnsatiable desire in robbing spoyling and taking of booties catching snatching al that came to haÌ„d so much that nothing could be sure and in safety that any good in aÌ„ enioyed Wherefore a litle before the death of Guilielmus the king 60. Cityes and Townes which were belonging to Ludouicus Palatinus Duke of Boioria and Rhenus and Otho his sonne and other princes whose names Auentinus in his 7. booke of the Annales of the Boiores maketh mention oft ioyned themselues in a league for the expelling of these rebels repressing of their so great iniurious rapines and slaughter of men Of which armye the sayd Ludouicus being captaine chased draue the whole rout of theÌ„ to the vttermost partes of Germany and puld down and ouerthrew their castles and fortresses and cuery other place where they had intrenched themselues Otho Boius yet notwithstanding kepeth his promise and fayth most constantly made before to the emperor Fredericke and Conradus his sonne Whereupon Philippus Iuuauensis Albertus and others calling a councell at Mildorsus by the Popes commaundement sent for Otho vnto them vnto whom they opened the Popes pleasure commaundement To all which wheÌ„ he had heard Otho aunswered I cannot maruell at some of you enough that when as heretofore you persuaded me to leaue and forsake the part I tooke with the Bishop of Rome whome ye your selues affirmed to be Antichrist that I should take part with the Emperour why that you your selues will not keepe your fidelity and promise made to those good Princes And sayd that he perceiued in them a great inconstancy and leuity both in their woords and deedes which
playne neare vnto S. Iohns towne put him to flight and so chased the Scots that of them were slayne to the number of 7. thousand In the which victory such Byshops and Abbots as were taken he sent theÌ„ to the Pope the temporall Lordes and other Scots he sent vnto London c. Syr Robert Bruys after this discomfiture when he had thus lost both the field and chiefe frendes seing himselfe not able to make hys party good fled into Norway where he kept hys abode during the time while king Edward liued WheÌ„ this noble Edward had thus subdued the Scots he yelded thankes to God for hys victory so letting the land in a quiet and an order he returned vnto London which was the 35. yeare and last of his raigne c. Now returning to that which I promised before touching the variaunce and greuous dissention betwene Philip the French king and Pope Boniface the eight of that name After the byshopricke of Rome had bene long voyd through the dissentioÌ„ of the Cardinals for the space of two yeares and 3. monthes at length Pope Celestinus was chosen successor to pope Nicholas the fourth Which Celestinus in hys first consistory began to reforme the Clergy of Rome thinking to make it an example to al other churches Wherefore he procured to hymselfe such a hatred among hys Clergy men that this Boniface then called Benedictus speaking through a reede by his chamber wall nightly admonished him as it had bene a voyce from heauen that he should geue ouer his Papacie as beyng a burden bigger then he could wyld Ex Masseo This pope Celestine after he had set vi monethes by the trechery falshhoode of this Boniface was induced to geue vp resigne his Bishoprick partly for the voyce spoken of before partly for feare being told of certaine craftely subornated in his chaÌ„ber that if he did not resigne he shold lose his life Who theÌ„ after his resignation goyng to liue in some solitary defert being a simple man was vilely taken and thrust in perpetuall prison by Pope Boniface crastely pretending that he did it not for any hatred vnto Celestine but that sedetious persoÌ„s might not haue him as their hed to rayse vp some stirre in the Church And so was brought to his death Wherfore this Boniface was worthely called the eight Nero of whom it was rightly sayd hee came in like a Foxe he reigned like a Lyon and dyed like a dogge This Pope Boniface succeeding or rather inuadyng after Celestinus behaued himselfe so imperiously that he put down princes excommunicated kings such as did not take theyr confirmation at his hand Diuers of his Cardinals he draue away for feare some of them as schismaticks he deposed and spoyled them of all theyr substaunce Philip the French king he excommunicated for not suffering hys money to goe out of the Realme and therefore cursed both his and him to the fourth generation Albertus the Emperour not once nor twise but thrise sought at his handes to be coÌ„firmed and yet was reiected neyther could obtain vnlesse he would promise to driue the Frenche king out of his realme The factions discorde in Italy betweene the Guelphes and Gibillines which the part of a good bishop had bene to extinct so little he helped to quench the smoke that he of all other was chiefest fire brande to encrease the flame In so much that vpon Ashwednesday when Porchetus an Archbishop came and kneeled down before hym to receaue hys ashes Pope Boniface looking vpon him perceauing that he was one of the Gibbellines part cast his handfull of ashes in hys eyes saying Memen to homo quòd Gibellinus es c. That is remember man that a Gibeline thou art and to ashes thou shale go This Pope moreouer ordained first the Iubilei in Roâ—â—â—in the solemnising wherof the first day he shewed hymselfe in his poutificalibus gaue free remission of sinnes to as many as came to Rome out of all the parts of the world The second day beyng arrayed with Imperiall ensignes he commaunded a naked sword to be caryed before him and sayd with a loud voyce Eccepotestatem vtriusque gladij That is Loe here the power and authoritie of both the swords â—es From the which very yeare as most stories do record the Turkes doe beginne the first count of their Turkishe Emperours whereof the siâ—t was Ottomannus as you shal heare discoursed hereafter by Gods grace in the history of the Turkes By this sayd Pope Boniface diuers constitutions extrauaganes of his predecessours were collected together with many of his owne newly added thereto and is made the booke called Sextus decretalium c. By whom also first sprang vp pardons and indulgences from Rome These thinges thus premised of Boniface the Pope now will I come to the occasion of the strife betweene him and the French king Concerning whiche matter first I finde in the history of Nicholas Triuet that in the yeare of our Lord. 1301. the Byshop of Oppanubam beyng accused for a conspiracie agaynst the French king was brought vp to hys Court so committed to prison The pope hearing this sendeth word to the kyng by hys Legate to set him at liberty The French king not daring to the contrary looseth the Bishop But wheÌ„ he had done he dischargeth both the byshop and the Legate commaunding them to voyde hys realme Whereupon Pope Boniface reuoketh all the graces and priuiledges graunted eyther by him or his predecessors before to the kingdome of Fraunce also not long after thundring out the sentence of hys curse agaynst hym Moreouer citeth all the prelates all diuines and lawyers both ciuile and canon to appeare personally before him at Rome at a certain day which was the first of Nouember Agaynst this citation the king againe prouideth and commaundeth by straite proclamation that no maner of persoÌ„ should export out of the Realme of France eyther gold or siluer or any other maner of ware or marchandise vppon forseting all their goodes and theyr bodyes at the kinges pleasure prouiding with all the wayes and passages diligeurly to be kept that none might passe vnsearched Ouer and besides the sayd French kyng defeited the Pope in geuing and bestowing prebendes and benefices and other ecclesiasticall liuings contrary to the Popes profite For the which cause the pope writeth to the foresayd king in forme and effect as followeth ¶ Boniface Byshop and seruaunt to Gods seruauntes to hys beloued sonne Phillip by the grace of God king of Fraunce greeting and Apostolicall blessing BOniface the seruaunt of Gods seruauntes c. feare God and obserue his commaundementes We will thee to vnderstand that thou art subiect to vs both in spirituall thinges and temporall And that no gift of benefices or prebendes belongeth to thee and if thou haue the keeping of any beyng vacaunt that thou reserue the profites of them to the
his assistaunts here assembled alledging the first Epistle of Peter the 2. chapter where he sayth Feare God honour the king By which wordes the holy Apostle S. Peter teacheth vs 2. things First that loue feare obedience is due vnto God for the mightinesse and puissaunce of his Maiesty saying Feare God Secondly how speciall honor reuerence is due to the King for the excellency of his dignity saying Honor the King But note you by the way how the Apostle placeth his woordes First he sayth that feare is due vnto God because principally and in chiefe we ought to feare GOD For if the King or any other should commaund things contrary to God we ought to haue no regard ther of but to contemne the King feare God For it is written in the 5. of the Actes of the Apostles we ought rather to obey God then men and also in the 7. chap. of Machabes the 2. booke where it is sayd I will not obey the commaundements of the king but the law The reason whereof S. Augustine geueth both in the glose vpon the Romaines also in the 11. quaest 1. He that resisteth the superiour power resisteth the will and ordinaunce of God But put case thou art commaunded to do that which thou maist not do or to do not that which thou oughtest to do Doubtlesse thou must neglect the lesser power and feare the higher learning the degrees of worldly thinges As for example be it so that a Proctour commaundeth thee any thing which if the same be agaynst the Proconsull thou oughtest not to follow it Yea and further put case the Proconsull commaundeth one thing the Emperour an other and God willeth the third Thou must not care for thē but obey God for God is the greater power For they may threaten thee with prison but GOD may threaten thee with hell fire they may slay and kill thy body but God may send thee body and soule to perpetuall hell fire And therfore worthely it is put first Feare God And here the place in the last of Ecclesiasticus is to be adioyned where it is written Feare God and keep his commaundements And me thinketh that man is boūd to feare God chiefly in three sorts That is to say First in the bountifull bestowing of his giftes and benefites Secondly in the euident promoting of his seruauntes And lastly in the full rendring and restoring vnto man that is his First I say in the bountifull c. and for this cause the Emperour Iustinian writeth although there is nothing to be accompted good which doth exceede and is to great yet for a prince to be stow accordingly vpō the church it is very good For why the king and Emperour is bound to bestow so much the more substaunce how much the more God hath geuen to him to bestow the same both franckly and especially to famous Churches wherein the best greatest measure is of the Lordes giftes that is a great gift And to this end Gregory enacteth a law cap. i. extra de donationibus that nobility ought in maner to prescribe this law to himselfe to thinke himselfe bound to geue whē he geueth freely vnlesse he increase in geuing still to think that he hath geuen nothing Wherfore Abell as appeareth in the 4. chapter of Genesis who offered of the best to the Lord was blessed of God And therefore other Kinges the more they offred to God the more they were both spiritually and temporally blessed of him As we read of Iosua Dauid Salomon other in the booke of the Kings and therefore it is so written in the 18. of Numbers And ye shall separate vnto the Lordes treasury thinges that be chiefest and most principall As likewise Dauid sayth in the first of Paralipomenon last chapter I haue geuen all this with a glad hart euen with a good will and now haue I had ioy to see thy people which here are present offer with a free will vnto thee And no maruell for Dauid sayth in that place For of thy hand we haue receiued all and to thee we geue And therefore it seemeth to me that because the Kynges of Fraunce and Barons of the same more then anye other hath geuen to GOD and his Church therefore they were happy and blessed aboue all other kinges and the more they did geue to God the more they receiued at hys handes Examples wherof we haue of Clodoue Charles and S. Lewes the more one geueth to God the more he receiueth of him For he in the 6. of Luke hath promised geue and it shal be geuen vnto you wherfore a gift that a Prince bestoweth vpon the Church is rendered agayne with triple encrease and that no lesse in time of warr then in time of peace I say in warre time because victory proceedeth of no other but onely of God for it is writtē in the 1. Machabecs the 3. Chapter The victorye of the battayle standeth not in the multitude of the boast but the strength commeth from heauen And likewise in the 17. Chapter of Exodus it is declared that when Moyses held vp hys handes Israell had the victory but when he let down his handes Amalec had the victory To this end also serueth the last chapter Machabes 2. where Iudas being at the poynt to haue the victory thought he saw Amon and Ieremy which had bene high Priestes and very vertuous men holding vp their handes toward heauē and praying for theyr people and all the whole Citye c. Likewise in peace time now the long dayes of the king and of hys sonnes their peace prosperity obedience by the prayer of the Church is mayntayned supported in the realme For as long as Salomon was bent and geuē in building the house of God so long he had peace who thus in the 16. chap. of the Prouerbes teacheth vs. when a mans wayes pleaseth the Lord he maketh his very enemies to be hys frendes And also in 1. Esdras 6. chapter where it is read how the Priestes were commaunded to offer sweet fauors to the God of heauen and pray for the kinges life and hys children And well therefore may it be called a gift both fauorable irreuocable wherby victory is geuen life graūted and peace with security conserued To serue therefore God liberally to geue toward the worshipping of him is the chiefest signe and token of diuine feare loue Eccl. cap. 2. O ye that feare the Lord beleue him your reward shall not be empty Secondly cōcerning the feare of God I do you to vnderstand that among the precepts of the Lord the first and chiefest commaundement of the second table is To honor thy father which precept is very well expoūded to y◠Hebrues in the 12. chapter where it is not onely ment of the fathers of our bodies but also of the father of spirites For as spirituall
maisters that they desiren more maistrie for their own worship than for profit of the people For when they be maisters they ne preachen not so oft as they did before And gif they preachen commonlich it is before riche men there as they mowen beare worship and also profite of their preaching But before poore men they preachen but seldem when they ben maisters and so by theyr woorkes wee may seene that they ben false glosers And Lord me thinketh that who so wole keepen thine hestes him needeth no gloses but thilke that clepen them selfe Christen men and lyuen agaynst thy teaching and thine hestes needelich they mote glose thine hestes after their liuing other els men shulden openlich yknow their hipocrisie and their falshod But Lord thou sayst that there ys nothing yhid that shall not be shewed some time And Lord yblessed more thou be For somewhat thou shewest vs now of our mischiefes that wee bene fallen in through the wisedomes of maysters that haue by sleightes ylad vs away from thee and thy teaching that thou that were thy maister of heauen taught vs for loue when thou were here some time to heale of our soules withouten error or heresie But maisters of worldes wisedome and their founder haue ydamned it for heresie and for errour O Lord me thinketh it is a great pride thus to reproue thy wisedome and thy teaching And Lord me thinketh that this Nabugodonosor king of Babilon that thus hath reproued thy teaching and thine hestes and commandeth on all wyse to kepen his hests maken thy people hearen him as a God on earth and maketh thē his thrales and his seruauntes But Lord we lewd men knowen no God but thee we with thine help and thy grace forsaken Nabugodonosor and his lawes For he is in his proud estate wole haue all men vnder him and he nele be vnder no man He ondoth thy lawes that thou ordeynest to ben kept and maketh his owne lawes as him liketh and so he maketh him king aboue all other kinges of the earth and maketh men to worshippen him as a God and thy great sacrifice he hath ydone away O Lord here is thy commaundement of meekenes mischiflich to broke And thy blessed commaundement of poorenes is also to broken and yhid from thy people Lord Zacharie thy prophet sayth that thou that shouldest be our king shouldest bene a poore man and so thou were for thou saydest thy selfe Foxes haue dens and birdes of heauen nestes and mans sonne hath not where to legge his head on And thou saydest yblessed ben poore men in spirite for thy kingdome of heauen is therein And woe to riche men for they han theyr comfort in this world And thou bad thy disciples to ben ware of all couetise for thou saydest in the aboūdance of a mans hauing ne is not his lyfelode And so thou teachest that thilke that han more then them needeth to theyr liuing lyuen in couetise Also thou sayst but gif a man forsake all things that he oweth he ne may not bene thy disciple Lord thou sayest also that thy worde that is sowne in riche mens hartes bringeth forth no fruite for riches and the busines of this world maken it withouten fruit O Lord here bene many blessed teachinges to teach men to bene poore and loue porenes But Lord harme is poore men and poorenes ben yhated and ryche men ben yloued and honoured And gif a man be a poore man men holden him a man without grace and if a man desireth poorenes men holden him but a foole And if a man be a rich man men clepen him a gratious man and thilke that ben busy in getting of riches ben yhold wyse men and ready but Lord these rich men sayen that it is both leful and needefull to them to gather riches together For they ne gathereth it for themselfe but for other men that ben needy and Lord their woorkes shewen the truth For if a poore needy man woulde borowen of theyr riches he nele leane him none of his good but gif he mow be seker to haue it againe by a certayne day But Lord thou bede that a man should send and not hoping yelding againe of him that he lendeth to and thy father of heauen wol quite him his mede And gif a pore aske a rich man any good the rich man will geue him but a little and yet it shall be little worth And Lord me thinketh that here is little loue and charitie both to God and to our brethren For Lord thou teachest in thy Gospell that what men doe to thy seruauntes they done to thee A Lord gif a poore man axe good for thy loue men geueth him a little of the wurst For these rich men ordeinen both bread and ale for Gods men of the wurst that they haue O Lord sith all good that men hath commeth of thee how dare any man geue thee of the wurst and kepe to himselfe the best How may suche men say that they gatheren riches for others need as well as himselfe sith their workes ben contratrary to their words And that is no great truth And be ye seker these goods that rich mē han they ben gods goods ytake to your keeping to loke how he wolen be setten them to the worshipping of God And Lord thou sayest in the Gospell that who so is true in litle he is true in that thing that is more And who that is false in a litle thing who wole taken him toward things of a greater value And therfore be ye ware that han gods goods to keep Spend ye thilke truelich to the worship of God least ye leesen the blysse of heauen for the vntrue despending of Gods goods in this world O Lord these rich men seggen that they done much for thy loue For many poore labourers ben yfound by them that shoulden fare febelich ne were not they and their readines Forsooth me thinketh that poore labourers geueth to these rich men more then they geuen them agaynward For the poore men mote gone to his labour in cold and in heate in wete and dry and spend hys flesh and his bloud in the richmens works vpon Gods gound to finde the rich man in ease and in liking and in good fare of meate of drink and of clothing Here is a great gift of the poore man for he geueth his owne body But what geueth the richman hym agayneward Certes feeble meat and feeble drinke and feeble clothing What euer they seggen suche be their workes and here is little loue And whosoeuer looketh well about all the worlde fareth as we seggē And all mē studieth on euery side how they may wexe rich men And euerich man almost is ashamed to ben holden a poore man And Lord I trow for thou were a poore man men token litle regarde to thee and to thy teaching But Lord thou came to geue vs a new testament of loue therefore
ben yfed with soure grasse sory baren lesewe And yet they feden but seldome and when they han sorilych fed them they taken great hyre and gone away from thy sheepe and letten them a worth And for drede least thy sheepe wolden in theyr absence goe to thy sweet lesewe they han enclosed it all about so stronglich and so high that there may no sheepe comen there with in but gif it be a walisch leper of the mouÌ„tayns that may with his long legs lepen ouer the wallys For the hirid men ben ful certayn that gif thy sheepe had ones ytasted the sweetnes of thy lesewe They ne would no more bene yfed of these hyred men in their foure leweses therfore these hyred meÌ„ kepen theÌ„ out of that lesewe For hadden the sheepe once ytasted well of thy lesewe they wouldeÌ„ without a leder go thider to their mete and then mote these hired men sechen them another labour to liue by than keping of shepe And they bene sel and ware ynowe thereof and therefore they feden thy sheepe with soure meate that naught is hiden from thy shepe the swetenes of thy lesew And so though these hyred men gone in shepes clothing in their works they ben wolues that much harme done to thy sheeps as we haue ytold ¶ O Lord they comeÌ„ as shepe for the seggeÌ„ that they ben poore and haue forsaken the world to liuen parsetlich as thou taughtest in the gospell Lord this is shepes clothing But Lord thoâ—â— ne taughtest not a man to forsaken the trauelous liuing in porenesse in the world to liuen in ese with riches by other mens trauell haue Lordship on their brethreÌ„ For lord this is more to forsakeÌ„ thee go to the world ¶ O Lord thou ne taughtest not a man to forsake the world to liuen in poorenes of begging by other mens trauell that bene as feble as they ben Ne Lord thou ne taughtest not a man to liuen in poorenes of begging that were strong inough to trauell for his lifelode Ne Lord thou ne taughtest not a man to ben a begger to beg of meÌ„ more then him nedeth to build great castles and make great â—uasts to thilke that han no need ¶ O Lord thou ne taughtest not men this poorenes for it is out of charitye But thy poorenes that thou taughtest nourisheth charitye Lord sith Paul sayth that he that forsaketh the charge of thilke that ben homelich with him hath forsaken his fayth and is worse then a misbeleued man How then now these men seggen that they beleueÌ„ in Christ that han forsake their poore feeble frendes let them liue in trauell and in disese that trauelled full sore for theÌ„ when the weren young and vnmighty to helpen themselfe And they woleÌ„ liue in ese by other mens trauell euermore begging withouten shame ¶ Lord thou ne taughtest not this maner poorenes for it is out of charite And all the law is charity and thing that nourisheth charite And these shepheards send about to kepe thy shepe to feden theÌ„ other whiles bareyne lewsewes Lord thoune madest none such shepheardes ne kepers of the sheepe that â—â—â—desory lich thy shepe and for so litle trauell taken a great â—â—â— and sitheÌ„ al the yeare afterward do what them liketh and let thy shepe perish for defaut of keping But thy shepherdes abiden still with their sheepe and feden theÌ„ in thy plenteou lesewe of thy teaching and gone byfore thy shepe and teachen them the way into the plenteous and swete 〈◊〉 we and kepen thy flocke from rauening of the wilde beastes of the field O Lord deliuer the sheepe out of the ward of those shepheardes and these hyred meÌ„ that stonden more to kepe their riches that they robben of thy shepe than they stonden in keping of thy sheepe O Lord when thou come to Ierusalem some time thou droue out of the temple sellers of bestes and of other chaffre and saydest Mine house shoulde ben cleped an house of prayers but they maden a deÌ„ of theues of it O Lord thou art the temple in whom we shoulden prayen thy father of heauen And Salomons temple that was ybelded at Ierusalem was figure of this temple But Lord he that clepeth himselfe thy vicar vpon earth and sayth that he occupyeth thy place here on earth is become a chapman in the temple and hath his chapmen walking in diuers countreys to sellen hys chaffare and to maken him rich And he sayth thou gaue him so great a power abouen all other men that what euer he bindeth other vnbindeth in earth thou bindest other vnbindest the same in heauen And so of great power he selleth other men forgeuenes of their sinne And for much money he will assoylen a man so cleane of his sinne that he behoteth men the blesse of heauen withouten any payne after that they be dead that geuen him much mony Bishopriches cherches such other chaffares he selleth also for mony and maketh himselfe rich And thus he beguiled the puple O Lord Iesu here is much vntruth and mischiefe and matter of sorow Lord thou saydest sometime that thou wouldest be with thy seruantes into the end of the world And thou saydest also there as tweyne of three ben ygadred to gedder in thy name that thou art in the midle of theÌ„ A Lord then it was no need to thee to maken lietetenaunt sith thou wolte be euermore amongest thy seruauntes Lorde thou axedst of thy disciples who they trowed that thou were And Peter aunswered and sayd that thou art Christ Gods sonne And thou saydest to Peter Thou art I blessed Symon Bariona for flesh and bloud ne showed not this to thee but my Father that is in heauen And I say to thee that thou art Peter and vpon this stone ych wole byld my Churche and the gates of hell he shullen not auaâ—len agens it And to the ych wole geue the keyes of heauen and what euer thou byndest vppon earth shall be bound in heauen what euer thou vnbyndest on earth shal be vnbounden in heauen This power also was graunten vnto the other disciples as well as to Peter as the Gospell openlich telleth In this place men seggen that thou graunted to Peters successors the selue power that thou gaue to Peter And therefore the Bishop of Rome that sayth he is Peters succcessour taketh this power to him to binden and vnbynden in earth what him liketh But Lord ych haue much wonder how he may for shame clepen himselfe Peters successour For Peter knowledged that thou were Christ and God and kept the hestes of thy law but these han forsaken the hestes of thy law and hath y maked a law contrary to thyne hestes of thy law And so he maked himself a false Christ and a false God in earth And It row thou gaue hym no power to vndoe thy law And so in taking this power vpon
or sequester thyngs geuen by Charte or charter when any doth vniustly occupye the same And so if that stand confirmed and ratified by the fayth of the Churche great occasion thereby should be ministred to men so chartered to trust to their temporall chartes and so might grow thereby much libertie and licence to sinne For like as by what supposition euery truth is necessary so by the same supposition euery false thyng is possible as it is playne by the testimony of Scripture of holy Doctours speakyng of necessitie of thynges to come 4. Euery man beyng in grace iustifying finally hath not onely right vnto the thyng but also for his tyme hath right in deede ouer all the good thynges of God The veritie hereof is euidēt by holy Scripture Math. 24. Where veritie promiseth to euery mā entryng into his ioy verely sayth he I tell you he shall set place him ouer all the goodes he hath For the right and title belōgyng to the cōmunion of Saintes in their countrey he meaneth in the kingdome of heauen Fundatur obiectiuè super vniuersitatem bonorum Dei That is Hath his relation as vnto his obiect to all the goodes and possession of God 5. A man can but onely ministratoriously geue any temporall dominion or gift perpetuall as well to his owne naturall sonne as to his sonne by imitation It is euidēt For euery mā ought to recognise himselfe in all his workes and doyngs as an humble seruaunt and minister of God As the wordes of Scripture doth teach vs. Let a man so esteeme of vs as the ministers of Christ. Yea so Christ himselfe did teach his chief Apostles to minister but in their countrey the Saints shall geue vnto their felow brethren the dominion of their goodes vt pater de suis corporibus bonis eis inferioribus in natura accordyng to the wordes of Luke 6. They shall geue you and put into your bosomes a good measure and perfect well filled and heaped vp and runnyng ouer 6. If God be temporall Lordes may lawfully and meritoriously take away the goodes of fortune from the Church when they do offend habitualiter This conclusion is correlatiue with the first Article of our fayth I beleue in God the father almighty c. Where I vnderstand this word may in this conclusion after the maner of autentique Scripture which sayth graunteth that God is able of these stones to rayse vp children to Abraham for otherwise all Christian Princes were heretiques For this conclusiō thus stādeth the reason If God be he is omnipotēt if he be almighty he is able to commaunde the Lordes temporall so to do if he way so commaunde thē may they lawfully so take away such goods c. And so by the vertue of the same principle Christian Princes haue practised the sayd sentence vpon the Church mē heretofore as did William Rufus c. But God forbid that any should beleue hereby my intention to haue bene that secular Lords may lawfully take away what goodes soeuer and by what meanes soeuer by their owne naked authority at theyr pleasure but only by the authority of the church may so do in cases and forme limited by the law 7. We know that it is not possible that the vicare of Christ is able by his pure Bulles c. This is manifest by the Catholique faith for asmuch as the Church doth fully beleue that the abling of any mā ought first to procede and come of God wherfore no man being Christ his vicar hath any power in this matter but onely as vicar in the name of the Lord so far forth as he is enabled of the Lord to notify vnto the church whom God hath enabled Wherfore if any mā do any thing not as vicar in the name of the Lord whom he ought to forethinke to be his author and head It is a presumption of Lucifer for so much as Christ by his Apostle sayth 1. Cor. 3. all our hability or sufficiency cōmeth of God And so consequently it commeth not purely by the ministerie of hys Uicarship that he is inabled but the ablenesse or vnablenesse of him being the Uicar of Christ commeth to hym an other way from aboue 8. A man can not be excommunicate to his hurt or vndoing except he be excommunicate first and principally of himselfe It is euident forasmuch as all such excommunication ought to procede begin originally of his owne sin which is damnified wherupon Augustine sayth De verbis Domini Sermone 51. Doe not thou conculcate thy selfe and man ouercōmeth thee not And moreouer the faith of the church doth teach quòd nulla ei nocebit aduersitas si nulla dominetur iniquitas that is to say No aduersitie shall hurt if no miquitie haue the vpper hand And yet notwithstanding euery excommunication for many causes is also to be reared although that the excommunication of the Churche to the humble man being excommunicated be not damnable but wholesome 9. No man ought but in Gods cause alone to excommunicate suspende c It is cleare for asmuch as euery iust cause is the cause of God whose respect ought chiefly to be wayed and pondered Yea the loue of the person excommunicate ought to surmount the zeale of reuengement and the desire of all temporall goodes whatsoeuer for otherwise he that doeth excommunicate doth damnify himselfe To this 9. conclusion notwithstanding it is congruent that a Prelate may excommunicate in the cause also of man so that his principal respect in so doing be had to y◠iniury done to his God as appeareth 13. quaest 4 Inter querelas 10. No curse or excommunication can binde simply but in case it be geuen out against the aduersary of Christes lawe And it appeareth thus because that God doth bynde simply euery one that is bound who cannot excommunicate but onely for trāsgression of his law Whereunto it is consonant notwithstanding that the censure of the Church doth not binde simply but secondarely in that case and respect as it is denounced against the aduersary of the members of the Church 11. There is no example of Christ which geueth power to hys disciples to excommunicate any subiecte especially for denying of any temporalties but contrary Which is thus declared by the fayth whereby we beleue that God is to be beloued aboue all thynges and our neighbour and enemy are to be beloued aboue all tēporall goodes of this world necessaryly for the law of God cannot be contrary vnto it selfe 12. The disciples of Christ haue no power by any ciuill coaction to exact temporall things by their censures This appeareth by the fayth of the Scripture Luke 23. Where Christ did forbid hys Apostles ciuilly to raigne or to beare any lordship The kings sayth he of the Gentiles beare rule ouer them but you not so And after thys sense it is expounded of S. Bernarde of S. Chrysostome and other holy men which conclusion notwithstanding yet may they exact
and vnmoueable Awake ye quickely and sleepe nought and stond now strongly for Gods law For Saynt Iohn in the Apocalips sayes blesset be he that awakes for nought to sleepers but to wakers God has behite the crowne of life For the hower is nowe as Paule sayth to vs from sleepe for to arise for he that earelye awakes to me he shall finde me sayth Christ himseluen This waking gostly is good liuing out of sinne this sleepe betokens that which cowardeth a mans hart from gostlye comfort and to stand in the same through a deceaueable sleepe is this that lets a man of the blisse of heauen the fende makes men bold in sinne and ferd to do worship to God death is a likening to a theefe that preuely steales vpon a man that now is riche and full of we le an one he makes him a needy wrech therfore sayd God by S. Iohn in the Apocalips in this wise Be thou waking for if thou wake nought I shall come to thee as a theefe and thou shalt not wit what houre And if the husbandman sayes Christ wist what houre the theefe should come he shoulde wake and suffer him not to vndermine his house Saynt Peter therefore warneth and sayth wake and be ye ware suffer ye no man he sayes as a theefe but wilfullye for Gods loue for it is time as Peter saies that dome begin from the house of God Ye bene the body of Christ sayes Poule that needes must suffer with the head or els your bodyes bene but deade and departed from Christ that is the head And therefore curset be he sayes Poule that loues not Iesu Christ. And who it is that loues him Christe himselfe telles in the Gospell he that has my hestes and keepes them he it is that loues me Cursed he be therfore sayes Poule that doth Christes workes deceiueably Be ye not therefore sayes Poule ashamed of the true witnesse of Iesu Christ for Christ our God sayes in his Gospell he that shames me and my wordes him shall mans sonne ashame when he shal come for to set in the siege of hys Maiesty And each man he sayes that knowes me and my wordes before men in this sinnefull generation and whorish mans sonne shall knowledge him before my father sayes Christ himselfe when he shall come with hys Aungels in the glory of his Father Sithe ye therefore bene Christenmen that is to say Christes men shew in deede that ye bene suche as ye daren shew you the kings men for hit hâ—d bene as Peter saies better not to haue knowen the way of trueth then after the knowing thereof to be conuerted backeward there from We knowen Christ that is trought we sain all through our beliefe if we turne from him for dred truely wee deny the troth And therefore sith our time is short how short no man knowes but God do we the good that we may to Gods worship when we haue time Be true sayes God to the death and you shall haue the crowne of life And thinke on Iudas Machabeus that was Gods true knight that comforted hartelye Gods true people to be the folowers of his law And geue ye he sayd your liues for the Testament of your fathers And ye shulen winne he sayd great ioy and a name for euermore Was not Abraham he sayd in temptation founden true and was arectet vnto him euermore to righteousnesse Ioseph in time of his anguish he kept truely Gods hest he was made by Gods prouidence Lord of Egypt for his trouth Phinees our fadure louing he sayth the zeale of God tooke the testament of euerlasting Priesthoode Iosue for he fulfillet the worde of God was domes man in Israell Caleph that witnessed in the Church he tooke therefore the heretage he sayth Dauid in his mercy hee gat the siege of the kingdome in worldes Hely for that he loued the zeale of Gods lawe was taken vppe into heauen Ananie Azary and Misaell he sayes weren deliuerer thoore through true beliefe out of the hoat flame of fire True Daniel in his simplenes was deliueret from the Lyons mouthe Bethinke ye therfore he sayes by generation and generation and thou shalt neuer finde that he sayled that man that truely trusted in him And therefore dread you nought he sayes of the wordes of a sinnefull man hys glory is he sayes but wormes and tordes he is to day he sayth y made hye to morow he sayes he is not foundeÌ„ for he is turned he sayes into his earth agayn the minde of him is perisher Sonnes therefore he sayes be ye comforter and dye manly in the lawe for when ye han done that that Gods commaundes you to doe ye shulen be glorious in him And Dauid the king sayes also on this wise in the Psalter booke blesset be they Lord that keepen thy law in worldes of worldes they shall prayse thee And in Leuiticus sayes God thus gif that ye wenden in mine hestes keepen my commaundementes and done hem I shall I shall bring forth theyt fruit and trees shall be fulfilled with apples And ye shallen eat your bread in fulnes ye shoulen dwell in your lande without drede I shall geue peace in your costes ye shall sleep and no man shall feare you Euill beastes I shall done away from you and sword shall not passe your termes ye shuln pursue your enemies and they shall fall before you fifty of yours shulne pursue an hundreth of heren an hundret of yours a thousand of theyrs your enemies hee saieth shulen fal through sword and your sute I shall he sayes behold you and make you to waxe and ye shall be multiplier And I shall strength with you my couenaunt ye shall eat the aldest and the new shull come in theron And ye shuln cast forth the old I shall dwell in the midst of you And I shall wend amonges you and shal be your God and ye shulne be my people If that ye heare me not ne done nought all my hestes but dispiseÌ„ my law and my domes and that ye done not tho thinges that of me bene ordener and breken my commaundements and my couenant I shall do these thinges to you I shall visite you surely in nede and brenning which shall dimme your eghenen and shall wast your liues about nought Ye shulne sow your sede for hit shal be deuouret of enemies I shall put my face agaynst you and ye shall fall before your enemies And ye shulen be vnderlings to them that han hatet you ye shall flee no man pursuing And if ye will not be buxome to me I shall adde thereunto thornes and seuen folde blame And I shall all to brast the hardnes of you I shall geue the heauen aboue you as yron the earth as brasse About nought shall your labour be for the earth shall bring you forth no fruit ne tree shall geue none apples to you If that ye wenden agaynst me and will not heare me I
remit sinnes Wherupon they say that he is able fully wholy to absolue a man a poena culpa so that if a man at the time of his death had this remission he should straigtwaies flie vnto heauen without any paine of Purgatory The other Bishops as they say haue not so great authoritie The priests constituted vnder euery Byshop haue power say they to absolue the sinnes of thē that are confessed but not al kind of sinnes because there are some grieuous sinnes reserued to the absolutions of the Byshops and some againe to the absolution onely of the chiefe and high Byshop They say also that it behoueth the offēders for the necessitie of their soule health to call to remēbrance their offences and to manifest the same with al the circumstances therof vnto the priest in auricular cōfessiō supplying the place of God after the maner of a Iudge afterwarde humbly to fulfill the penaunce enioyned vnto him by the priest for his sinnes except the sayde penaunce so enioyned or any part thereof be released by the superior power All these things say they are manifestly determined as wel in the decrees as decretals And although these things haue not expressely their foundation in the playne and manifest doctrine of Christ nor any of the Apostles yet the authors of the decrees and decretals concerning thys matter haue groūded the same vpon diuers places of the scriptures as in the proces of Christ in the Gospell of Saynt Mathew the xvj chapter Wherupon they ground that popes power iudicial to surmount the powers of other priests as where Christ sayd vnto his disciples whō do men saye that I am And they aunswered some saye that thou art Iohn Baptist some Elias some Ieremy or one of the Prophets To whom he sayde but who saye you that I am Symon Peter makinge aunswere sayde Thou art Christ the sonne of the liuing God And Iesus answered and said vnto him Blessed art thou Symon the sonne of Ionas for flesh bloud hath not opened this vnto thee but my father which is in heauen And I say vnto thee that thou art Peter vpon this rocke wil I buyld my church and hel gates shal not preuaile against it And I wil geue thee the keyes of the kingdome of heauen And whatsoeuer thou shalt binde vpon earth shal also be bound in heauen and whatsoeuer thou shalt lose vpon earth shall bee loosed also in heauen Out of this text of Christ diuers expositiōs haue drawen diuers errours For when Christ sayd And I say vnto thee that thou art Peter and vpon this rocke wil I build my Church Some therupon affirme that Christe meant he would builde his Church vpon Peter by authority of that text as it is writtē in the first part of the decrees Dist. 19. cap. Ita dominus noster The exposition hereof is ascribed to Pope Leo the errour wherof is manifestly known For the Church of Christ is not builded vpon Peter but vpon the rocke of Peters confession for that he sayd Thou art Christ the sonne of the liuing God and for that Christ sayd singularly vnto Peter I will geue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde c. By this saying they affirme that Christ gaue vnto Peter specially as chiefe of the rest of the Apostles a larger power to binde and to lose then he did vnto the rest of the apostles or disciples And because Peter answered for him self al the Apostles not only confessing the faith which he had chiefly aboue the rest but also the faith whiche the rest of the Apostles had euen as himselfe by the reuelation of the heauēly father It appeareth that as the fayth of al the Apostles was declared by the answere of one so by this that Christ sayd vnto Peter whatsoeuer thou shalt binde c. is geuen vnto the rest of the Apostles the same power equallitie to binde to lose as vnto Peter Whiche Christ declareth in the Gospell of S. Mathew the 18. chapter in these words Verely I say vnto you what thinges so euer you shall binde vpon earth shal be bound in heauē whatsoeuer you shal lose vpon earth shal be also losed in heauē And further he addeth And agayne I say vnto you that if two of you shall consent vpon earth and request whatsoeuer it be it shall be graunted vnto you of my father which is in heauen For when two or three be gathered together in my name I am there in the midst of them And in Iohn the xx chapter he sayth generally vnto them Receaue ye my spirit Whose sins ye shall remit shal be remitted vnto them and whose sinnes you shall retayne shall be retained By this it appeareth that the power to bynde and to loose is not specially graunted to Peter as chiefe and head of the rest and that by him the rest had their power to bind and to loose for that the head of the body of the Churche is one which is Christ and the head of Christ is God Peter and the rest of the Apostles are the good members of the body of Christ receiuing power vertue of Christ wherby they do confirme and glew together the other mēbers as well the strong noble as the weake and vnable to a perfect composition and seemelines of the body of Christ that all honour from all partes and members may be geuē vnto Christ as head and chiefe by whome as head all the members are gouerned And therfore Paule 1. Corinthians chap. 3. When any man sayth I hold of Paule and an other sayth I hold of Apollo are ye not carnall men For what is Apollo what is Paule The minister of him in whom ye haue beleued and he as God geueth vnto euery man I haue planted Apollo hath watered but God hath geuen the increase Therfore neither he that plāteth is any thing neither he that watereth but God that geueth the increase And Paul to the Gal. chap. 2. God hath no respecte of persons Those that seemed to be great and to do much auayled or profited me nothing at all But contrariwise when they saw that the Gospell of the vncircumcision was committed vnto me as the circumcision vnto Peter for he that wrought with Peter in the Apostleship of the circumcision wrought with me also amōg the Gentiles and when they knew the grace which was geuen me Peter Iames and Iohn straightwayes ioyned themselues with me and Barnabas wee among the Gentiles and they in circumcision onely might be mindefull of the poore the which to do I was very carefull Hereby it appeareth that Paule had not his authoritie of Peter to conuert the Gentiles to baptise them and to remit their sinnes but of him which said vnto him Saule Saule why persecutest thou mee It is hard for thee to kicke agaynst the pricke Heare is Paule the head of the
the law was iustified for by the workes of the law shall no flesh be iustified Galat. 2. And agayne in the same epistle cap. 3. that by the lawe no man is iustified before God it is manifest for the iust man shall liue by his fayth the law is not of fayth but whosoeuer hath the workes therof shal liue in them And agayn in the same chap. If the law had bene geuen which might haue iustified then our righteousnesse had come by the law But the scripture hath concluded all vnder sinne that the promise might be sure by the fayth of Iesu Christ to all beleuers Moreouer before that fayth came they were kept and concluded all vnder the law vntill the comming of that fayth whiche was to be reuealed For the law was our schoolemaister in Christ Iesu that we should be iustified by fayth Also the sayd Paul Rom. 5. sayth that the law entred in the meane time whereby that sinne might more abound Where then sinne hath more abounded there hath also grace superaboūded that like as sinne hath raigned vnto death so that grace might raigne also by righteousnes vnto eternal life through Iesus Christ our Lord. Whereby it is manifest that by the fayth which we haue in Christ beleuing him to be the true sonne of God which came downe from heauen to redeme vs from sinne we are iustified from sinne and so do liue by him which is the true breade and meat of the soule And the bread which Christ gaue is his flesh geuen for the life of the world Iohn 6. For he being God came downe from heauen and being true carnall man did suffer in the flesh for our sinnes which in his diuinity he could not suffer Wherefore like as we beleue by our fayth that he is true God so must we also beleue that he is a true man And then do we eate the bread of heauen and the fleshe of Christ. And if we beleue that he did voluntarily shed hys bloud for our redemption then do we drinke his bloud And thus except we eate the flesh of the sonne of man and shall drinke his bloud we haue not eternall life in vs. Because the flesh of Christ verily is meate and hys bloud is drinke in deed and whosoeuer eateth the flesh of Christ and drinketh his bloud abideth in Christ Christ in him Ioh. ca. 6. And as in this world that soules of the faythfull liue and are refreshed spiritually with this heauenly bread and with the flesh and bloud of christ So in the world to come the same shall liue eternally in heauen refreshed with the deity of Iesus Christ as touching the most principall part therof that is to wit intellectū For as much as this bread of heauē in that it is God hath in it selfe all delectable pleasātnes And as touching the intelligible powers of the same as well exteriour as interior they are refreshed with the flesh that is to say with the humanitye of Iesus Christ which is as a queene standing on the right hand of God decked with a golden robe of diuers coulours for this queen of heauen alone by the word of God is exalted aboue the company of all the angels that by her all our corporal power intellectiue may fully be refreshed as is our spirituall intelligence with the beholding of the deity of Iesus Christ and euen as the Aungels shall we be fully satisfied And in the memory of this double refectiō present in this world and in the world to come hath Christ geuen vnto vs for eternal blessednes the Sacrament of his body and bloud in the substaunce of breade and wine as it appeareth in Mathew chapter 26. As the disciples sat at supper Iesus tooke bread and blessed it brake it gaue it vnto his disciples and sayd Take eate this is my bodye And he tooke the cup and thanked and gaue it them saying Drinke ye all of this this is my bloud of the new Testament which shall be shed for many for the remission of sinnes And Luke in his Gospell chap. 22. or this matter thus writeth And after he had taken the bread he gaue thankes he brake it and gaue it vnto them saying Thys is my body whyche shall be geuen for you doe you this in my remembraunce In like maner he tooke the cup after supper saying Thys is the cup of the new testament in my bloud which shall be shed for you That Christ said this is my body in shewing to them the bread I firmely beleue know that it is true That Christ for so much as he is God is the very trueth it selfe and by consequence all that he sayth is true And I beleue that the very same was his body in such wise as he willed it to be his body for in that he is almighty he hath done what so euer pleased him And as in Cane of Galile he chaunged the water into wine really so that after the transubstantiation it was wine and not water so when he sayd This is my body If he would haue had the breade really to be transubstātiated into his very body so that after this chaunging it should haue bene his naturall body not bread as it was before I know that it must needes haue beene so But I finde not in the Scripture that hys will was to haue any such reall transubstantiation or mutation And as the Lord God omnipotent in his perfectiō essential being the sonne of God doth exceed the most purest creature and yet when it pleased him he took vpō him our nature remaining really God as he was before was really made man so that after this assumpting of our substaūce he was really very God very man Euē so if he would when he sayd This is my body He could make this to be his body really the bread still really remayning as it was before For lesse is the difference of the essence betwene bread and the body of a man then betwene the deity humanity because that of the bread is naturally made the body of a man Of the bread is made bloud of the bloud naturall seede and of naturall seede the naturall substaunce of man is ingendred But in that that God became man This is an action supernatural Wherefore he that could make one man to be very God and very mā could if he would make one thing to be really very bread his very body But I do not finde it expresly in the Scripture that he would any such Identitye or coniunction to be made And as Christ sayd I am very bread not chaunging his essence or being into the essence or substaunce of bread but was the sayde Christ which he was before really and yet bread by a similitude or figuratiue speech So if he would it might be that when he sayd This is my body That this should really haue bene the bread as it was before and
lamentable and dolerous genealogie of mortall and deadly sinnes did chalenge that place by title of heritage and this conclusion is generall and approued by experieÌ„ce custome and maner as ye shall after heare The second conclusion that our vsuall Priesthode which tooke his originall at Rome fained to be a power higher then aungels is not that Priesthoode which Christ orâ—cyned vnto his disciples This coÌ„clusion is thus proued forso much as the Romish priesthod is done with signes and pontificall rites and ceremonies and benedictions of no force effect neither hauing any ground in scripture for so much as the Bishops ordinall and the new Testament do nothing at all agree neither do we see that the holy Ghost both geue any good gift through any such signs or ceremonies because that he together with all noble good giftes cannot coÌ„sist and be in any person wyth deadly sinne The corolary or effect of this conclusion is that it is a lamentable and dolorous mockerye vnto wise men to see the Byshops mocke play with the holy Ghost in the geuing of their orders because they geue crowns for their characters and markes in stede of white hartes this caracter is the marke of Antichrist brought into the holy Church to cloke and colour their idlenesse The third conclusion that the law of chastity enioyned vnto priesthode the which was first ordeined to the preiudice of women induceth Sodomy into the church but we doe excuse vs by the Bible because the suspect decree doeth say that we should not name it Both reason experience proueth this coÌ„clusion Reason thus forsomuch as the delicate feeding and fare of the Clergy will haue either a naturall purgation or some worse Experience thus for somuch as the secrete triall and proofe or suche men is yâ— they do delite in women And whensoeuer thou doest prooue or see such a man marke him well for he is one of the number The corolarie of this conclusion is that these priuate religions with the beginners therof ought most chiefly to be disanulled as the original of the sinne and offence But God of hys might doth of priuie sinnes send open vengeance The fourth conclusion that most harmeth the innocent people is this that the fained miracle of the Sacrament of bread inducoth al men except it be a very few vnto idolatry For somuch as they thinke that the body whych shall neuer bee oute of heauen is by the vertue of the Priestes wordes essentially included in the little breade the which they doe shewe vnto the people But woulde to God they would beleeue that which the Euangelicall Doctour teacheth vs in his Trialoge Quòd panis altaris est accidentaliter Corpus Christi i. that the breade of the aulter is the body of Christ accidentally for so muche as wee suppose that by that meanes euery faithful man and woman in the law of God may make the Sacrament of that bread without any such miracle The corolarie of this conclusion is that albeit the body of Christ be endowed with the eternal ioy the seruice of Corpus Christi made by Frier Thomas is not true but painted ful of false miracles neither is it any maruell for so much as frier Thomas at that time taking part with the Pope would haue made a myracle of a hens egge and we knowe it very well that euery lie openly preached and taught both turne to the rebuke opprobry of him whych is alwayes true without any lacke The 5. conclusion is this that the exorcisme halowings consecrations and blessings ouer the Wine Bread Waxe Water Dyle Salte Incence the Aulter stone and about the Churche walles ouer the Westiment Chalice Miter Crosse and Pilgrimstaues are the very practises of Nigromancy rather then of sacred diuinity This conclusion is thus prooued because that by suche exorcismes the creatures are honored to be of more force power then by their own proper nature for we do not see any alteration or chaunge in any creature so exorcised except it be by false faith which is the principall poynt of deuilish art The cocolarie of this is that if the booke of exorcisation or coniuring of holy water which is sprinkled in the Church were altogether faithfull and true we thinke certainly that holy water vsed in the Churche were the best medicine for all kinde of sicknesse and sores Cuius contrarium experimur i. the contrary wherof daily experience doth teach vs. The sixt conclusion which mainteineth much pride is that a king and Bishop both in one person a Prelate and iustice in temporall causes a Curate an Officer in worldly office doth make euery kingdome out of good order This conclusion is manifest because the temporalty and the spirituality are two parts of the holy vniuersal Church and therfore he which addicteth himself to the one part let hym not intermeddle wyth the other Quia nemo potest duobus Dominis seruire wherfore to be called Amphroditae whyche are men of both kindes or Ambidextri which is such as can play with both handes were good names for suche men of double estates The Corolary of thys conclusion is that therupon we the procuratours of God in this case doe sue vnto the Parliament that it may be enacted that all suche as be of the clergie as well of the highest degree as of the lowest shuld be fully excused and occupy themselues with their owne cure and charge and not wyth others The seuenth conclusion that wee mightely affirme is that spirituall prayers made in the church for the soules of the deade preferring any one man by name more then an other is a false foundation of almes whereuppon all the houses of almes in England are falsly founded This conclusion is prooued by two reasons The one is that a meritorious praier of any force or effect ought to be a worke proceeding from meere charity and perfect charity accepteth no person because thou shalt loue thy neighbor as thy self Wherby it appeareth that the benefit of any temporall gift bestowed geuen vnto priestes and houses of almes is the principall cause of any speciall prayers the which is not farre different from sunonie The other reason is that euery speciall prayer made for men condemned to eternall punishment is very displeasant before God And albeit it be doubtful yet is it very likely vnto the faithfull Christian people that the founders of euery suche house of almes for their wicked endowing of the same are for the most part passed by the broad way The corolary is that euery praier offorce and effect proceeding of perfect charitie woulde comprehend generally all such whom God wold haue saued and to liue The marchaundise of special praiers now vsed for the dead maketh mendicant possessioners other hierling priestes which otherwise were strong enough to worke to serue the whole realme And maintaineth the same in idlenesse to the great
charge of the realme because it was prooued in a certaine booke which the king hath that a hundreth houses of almes are sufficient for the whole realme And thereby might peraduenture greater increase and profite come vnto the temporalitie The 8. conclusion needefull to tel the people beguiled is that pilgrimages praiers and oblations made vnto blinde crosses or roodes or to deafe images made eyther of woode or stone are very neare of kinde vnto Idolatry and farre different frō almes And albeit that these thyngs which are forbidden and imagined are the booke of errour vnto the common people notwithstanding the vsual and common image of the Trinity is most especially abhominable This conclusion God himselfe doeth openly manyfest commaunding almes to be geuen to the poore needy man for he is the image of God in more perfite similitude and likenesse then any blocke or stone For God did not say let vs make a blocke or stone vnto our likenes and image but let vs make man for so muche as the supreme highest honor which the clergy calleth Latria pertaineth only to the Godhead the inferior honour which clergy call Dulia pertaineth vnto men and angels and to none other inferior creature The corolarie is the the seruice of the crosse celebrate twise euery yere in our church is ful of idolatry For if roode tree nailes and speare ought so profoundly to be honoured and worshipped then were Iudas lippes if any man could get them a marueilous goodly relique But thou Pilgrime we pray thee tell vs when thou doest offer to the bones of the Saintes and holy men whych are layd vp in any place whether dost thou relieue therby the holy man which is already in ioy or that almes house that is so well endowed whereas they are canonised the Lord knoweth howe and to speake more plaine euery faithfull Christian may well iudge and suppose that the strokes of that same man whom they calls Thomas were no came of Martyrdome nor yet be The 9. conclusion that keepeth the people low is that auricular confession which is said to be so necessary for saluation the fained power of absolution exalteth and setteth vp the pride of priests and geueth them oportunity of other secrete talkes which we will not at thys tune talke of for so much as both Lordes and Ladies doe witnes that for feare of their confessors they dare not speake the truth and in time of confession is good oportunitie ministred of wooing or to play the baudes or to make other secret conuentions to deadly sinne They affirme and say that they are commissaries sent of God to iudge discerne of al maner sinne to pardone and clense what so euer please them They say also that they haue the keyes of heauen and hell that they can excommunicate curse and blesse binde and loose at theyr owne will and pleasure in so muche that for a small rewarde or for 12. d. they will sell the blessyng of heauen by charter and clause of warrantes sealed by theyr commō seale This conclusion is so common in vse that it nedeth not any probation The corolarie hereof is that the Pope of Rome whych fained himselfe to be the profounde treasurer of the whole Church hauing that same woorthy iewell which is the treasure of the passion of Christ in hys owne keping and custody together with the merites of all the saintes in heauen wherby he geueth fained indulgences and pardons a poena culpa Hee is a treasurer almost banished out of chariti wherby he may deliuer al captiues being in purgatory at hys pleasure and make them not to come there But heere euery faithfull Christian may easily perceiue that there is much falshode hid in our church The 10. that manslaughter either by warre or by any pretensed law of iustice for any temporall cause or spirituall reuelation is expresly contrary vnto the newe Testamēt which is the law of grace full of mercy This conclusion is euidently proued by the examples of the preachyng of Christ heere in earth who chiefly teacheth euery man to loue his enemies and haue compassiō vpon them and not to kill and murther them The reason is this that for the most part when as men do fight after the first stroke charity is broken and whosoeuer dieth without charity goth the right way to hell And beside that we doe well vnderstand know that none of the clergy neither by any other lawfull reason can deliuer any man from the punishment of death for one deadly sinne and not for an other but the law of mercy which is the new Testament forbiddeth all maner of murther For in the Gospell it is spoken vnto our forefathers thou shalt not kil The corolary is It is a very robbing of the people when Lordes purchase indulgences and pardons a poena culpa vnto such as do helpe their armies to kil and murther the christian people in soreine countreys for temporal gaine as we do see certaine souldiors which do runne amongst the Heathen people to get themselues fame renowme by the murther slaughter of men Much more doe they deserue euil thanks at the hands of the king of peace for so much as by humility and peace our faith is multiplied increased for murtherers and manquellers Christ doeth hate and manaseth he that striketh with the sword shall perish with the sword The 11. conclusion is whyche is shame to tell that the vow of chastity made in our church by women whych are fraile and vnperfite in nature is the cause of brynging in many great and horrible offences and vices incident vnto the nature of man For albeit the murther of their children borne before their time and before they are christened and the destruction of their nature by medicine are filthy foule sinnes yet they accompanying amongest themselues or with vnreasonable beastes or with any creature not hauing life doe passe to such an vnseemelinesse that they are punished by infernal torments The corolarie is that widowes such as take the mantell and the ring delitiously fed we would that they were maried because that we can not excuse them from priuate offence of sinne The 12. that the multitude of artes not necessary vsed in this our Church causeth much sinne offence in waste curiosity and disguising in curious apparell experience reason partly doth shewe the same for so muche as nature with a few actes is sufficient for mans vse and necessity This is the whole tenor of our ambassade which Christ hath commanded vs to prosecute at this time most fit and conuenient for many causes And albeit that these matters be heere briefly noted and touched yet notwithstandyng they are more at large declared in another boke with many other more in our owne proper tounge which we would should be common to all Christian people Wherefore we earnestly desire and beseeche God for his great
sayd Archb. commaunded a copy of such articles or conclusions to be deliuered then and thereunto the sayd syr William assigning the Thursday then next ensiting to him to deliberate and make aunswere in When Thursday the sayd day of apparance was come Maister Nicholas Rishton auditour of the causes and busines belonging to the sayd archbishop then beyng in the Parliament house at Westminster otherwise let cōtinued the sayd conuocation with all matters rising depending and appartinent thereunto by commaundement of the sayd Byshop vntill the next morrow at eight of the clocke When the morow came being Friday The foresaid sir William Sautre in the chapter house before the sayd bishop and hys counsayle prouinciall then and there assembled making his personall appearaunce exhibited a certayne scrole contayning the aunsweres vnto certayne articles or conclusions geuen vnto him as is aforesaid by the said Bishop and sayd that vnto the foresayd Archbyshop he deliuered the same as his answere in that behalfe vnder the tenour of such wordes as follow I William Sautre priest vnworthy say and aunswere that I will not nor intend not to worship the crosse wheron Christ was crucified but onely Christ that suffered vpon the crosse so vnderstanding me that I will not worship the materiall crosse for the grosse corporall matter yet notwithstanding I will worship the same as a signe token and memoriall of the passion of Christ Adoratione vicaria And that I will rather worship a temporall Kyng then the foresayd wooden crosse as the materiall substance of the same And that I will rather worship the bodyes of Saintes then the very crosse of Christ whereon he hong with this addition that if the very same Crosse were afore me as touching the materiall substaunce And also that I will rather worship a man truely confessed and penitent then the crosse on which Christ hong as touching the materiall substaunce And that also I am bound and will rather worship him whom I know to be predestinate truly confessed and contrite then an angell of God for that the one is a man of the same nature with the humanitie of Christ and so is not a blessed aungell Notwithstanding I will worship both of them according as the will of God is I should Also that if any man hath made a vow to visite the shrines of the Apostles Peter and Paule or to goe on pilgrimage vnto S. Thomas tombe or anye whither els to obtayne any temporall benefite or commoditie he is not bound simply to keepe his vow vpon the necessitye of saluation But that he may geue the expences of his vowe in almes amongst the poore by the prudent counsayle of his superiour as I suppose And also I say that euery Deacon and Priest is more bound to preach the word of God then to say the canonicall houres according to the primitiue order of the church Also touching the interrogation of the sacrament of the aulter I say that after the pronouncing of the sacramentall wordes of the body of Christ there reaseth to be very bread simply but remaineth bread holy true and the bread of life ynd I beleue the sayd sacrament to be the very body of Christ after the pronouncing of the sacramentall wordes When all these aunsweres were throughly by Maister Robert Hall directly and publikely there read the foresaid Archb. of Cant. inquired of the sayd sir William whither he had abiured the foresayd herefies and errors obiected agaynst him as before is sayd before the Byshop of Norwich or not or els had reuoked and renounced the sayd or such like conclusions or articles or not To which he aunswered and affirmed that he had not And then consequētly all other articles conclusions and aunsweres aboue writen immediately omitted the sayd Archbishop examined the same sir W. Sautre especially vpon the sacrament of the aulter First whether in the sacrament of the aulter after the pronouncing of the sacramentall wordes remayneth very materiall bread or not Unto which interrogation the same sir W. somewhat waueringly sayd and answered that he knew not that Notwithstanding he sayd that there was very bread because it was the bread of life whiche came downe from heauen After that the sayd Archbishop demaunded of hym whither in the sacrament after the sacramentall woordes rightly pronounced of the Priest the same bread remayneth which did before the wordes pronounced or not And to this question the foresayde William aunswered in like maner as before saying that there was bread holy true and the bread of life c. After that the foresayd Archb. asked him whether the same naturall bread before consecration by the sacramentall woordes of the priest rightly pronounced be transubstantiated from the nature of bread into the very bodye of Christ or not Whereunto sir William sayd that he knewe not what that matter ment And then the sayde Archbish. assigned vnto the said sir William tyme to deliberate and more fully to make hys aunswere till the next day and continued this conuocation then and there till the morow Which morrow to wit the 19. day of February being come the foresayd Archbish. of Cant. in the sayd chapter house of S. Paule in London before hys counsayle prouincial then and there assembled specially asked and examined the same sir William Sautre there personally present vpon the sacramēt of the aulter as before And the same Sir William agayne in like maner as before aunswered After this amongst other thinges the sayd Byshop demaunded of the same William if the same materiall bread beyng vpon the aulter after the sacramentall words being of the priest rightly pronounced is transubstantiated into the very body of Christ or not And the sayd sir William sayd he vnderstoode not what he ment Then the sayd archbishop demaunded whether that materiall bread being round and white prepared and disposed for the sacrament of the body of Christ vpon the aulter wanting nothing that is meete and requisite thereunto by the vertue of the sacramentall wordes being of the priest rightly pronounced be altered and chaunged into the very body of Christ and ceaseth any more to be materiall and very bread or not Then the sayd syr William deredingly aunswering sayd he could not tell Then consequently the sayd Archbishop demaunded whether he would stand to the determination of the holye Church or not which affirmeth that in the Sacrament of the aulter after the wordes of consecration being rightly pronounced of the Priest the same bread whiche before in nature was bread ceaseth any more to be bread To this interrogation the sayd sir William sayd that he woulde stand to the determination of the church where such determination was not contrary to the will of God This done he demaunded of him agayne what hys iudgement was concerning the Sacrament of the aulter who sayd and affirmed that after the wordes of consecration by the priest duely pronounced remayned very bread and the same bread which was before the
Pope and all his rablement cannot proue that they be any part of thys Church Also that the Pope with all his fautours may as well be deceiued by a lying spirite as was Achab and all his prophetes and that one true prophet as was Micheas may haue the verity shewed vnto him contra concilium Also that all good Christians ought to cast from them the Popes lawes saying Let vs breake their bandes in sonder and let vs cast from our neckes those heauy yonkes of theyrs Also that where these prelates doe burne one good booke for one errour perhaps conteyned in the same they ought to burne all the books of the Canon law for the manifold heresies contayned in them ¶ And thus muche out of a certaine olde written booke in parthment borowed ouce of I.B. which booke conteining diuers auncient records of the vniuersitie seemeth to belong sometimes to the library of the Uniuersitie bearing the yeare of the compiling thereof 1296. Which computation if it be true then was it written of him or that he recanted before Thomas Arundell Archbishop at Saltwood where he was imprisoned Whereunto I thought also to annexe a certayne godly and most frutefull Sermon of like antiquitie preached at Paules crosse much about the same time learned clerke as I find in one old monument named R. Wimbeldon Albeit among the auncient registers and records belonging to the Archbishop of Canterbury I haue an old worne copy of the said Sermon written in very old English and almost halfe consumed with age purposing the said autor beere of bearing also the foresayd name The true copy of which Sermon in his owne speech wherein it was first spoken and preached at the crosse on the Sonday of Quinquagesima and after exhibited to the Archbishop of Canterburie being then as it seemeth William Courtney here foloweth A Sermon no lesse godly then learned preached at Paules Crosse on the Sonday of Quinquagesima ann 1389. by R. Wimbeldon Redde rationem Gillicationis tuae Luce â—i My dere frends ye shullen vnderstond that Christ autor and doctour of trueth in his booke of the Gospell likening the kingdome of heauen to anhousholder saith on this maner Like is the kingdome of heuen to an housholding man that went out first on the morow to hire workemen into his vine Also about the third sixt nienth and enleuente houres he went out and found men stonding idel And sayd to them Go ye into min vineyerde and that right is I wille geue you Whan the day was agoo he clepid his stuward and high to geue echeÌ„ man a peny The spirituall vnderstonding of this housholder is our Lord Iesu Christ that is head of the houshold of holy Church And thus clepith men in diuerce houres of the day that is in diuerce agees of the werld As in time of law of kinde he cleped by enspiryng Abel Ennok Noe and Abraham In time of the old law Moses Dauid Isay and Ieremy And in time of grace Apostles Martyrs and Confessours and Virgines Also he cleped men in diuers agees some on childhode as Iohn Baptist some on state of wexing as Iohn the Euangelist some in state of manhoode as Peter and Andrew and some in old agee as Gamaliel and Ioseph of Arimathie And all these he clepeth to trauaile in his vine that is the Church and that in diuers maner For right as yee seeth that in tilling of the materiall vine there ben diuers labours for some kutten awey the voyde braunches some maken forkis and railes to beren vp the vine and some diggen away the olde earth fro the rote and leyn there fatter And all this offices ben so necessary to the vine that if any of them faile it shall harme greatly other destroy the vine For but if the vine be kutte she shall waxe wilde but if she be rayled she shall be ouergo with netles and wedis And but if the rote be fatted with donge shee for feblenes shuld waxe baraine Right so in the Church beth nedefull thes three offices priesthood knythode and laborers To priests it falleth to kut away the void braunches of sinnes with the swerd of her tong To knighthode it falleth to letten wronges and thefftes to ben done and to maintaine Goddis law and them that ben teachers therof and also to kepe the londe from enemies of other londes And to labourers it falleth to trauail bodelich and with ther sore swete geten out of the earth bodillech lifelode for hem and other parties And these states beth also nedefull to the Church that none may well ben without other for if priesthod lacked the people for default of knowing of Gods lawe should waxe wilde in vices and deyen gostely And if the knithod laked and men to rulin the puple by law and hardinesse theeues and enemies shulden so encres that no man shuld liue in peace And if the laborers were nought both knightes and priestes must bicome acre men and herdis and els they shuld for defaute of bodily sustenaunce deye And therfore saith clerk Auicenne that euery vnreasonable best if he haue that that kind hath ordeined for him as kinde hath ordeined it he is suffisaunce to liue by himselfe without any helpe of other of the same kind As if there were but one horse other one shepe in the world yet if he had grasse and corne as kind hath ordeined for such beastes he shuld liue well I now But if there ne were but O man in the world though he had all that good that is therein yet for defaut he shuld deie or his life shuld be wors tha if he were naught the cause is this for that thing that kind ordeineth for a mans sustenaunce without other arraieng than it hath of kind accordeth nought to him As though a man haue corne as it commeth from the earth yet it is no meate according to him vnto it be by mans craft chaunged into bread and though he haue flesh other fish yet while it is rawe as kinde ordeined it till it be by mans trauaile sodden rosted or baken it cordit not to mans lifelode And right so wolle that the sheepe beareth mot by mannis diuers craftis and trauailes be chaunged or it be able do cloth any man and certis O man by himselfe shuld neuer doo all these laboures And therefore saith this clerke it is neede that some be acre men some bakers some makers of cloth and some marchaunts to fetch that that on londe fetteth from an other there it is plentie And certis this shuld be a cause why euery state shuld loue other And men of o craft shuld nor despise ne hate men of none other craft fith they be so nedefull euerich to other And oft thelke craftes that ben most vnhonest might worst ben forbore and o thing I dare well say that he that is neither trauailing in this world on studieng on praiers on preaching for helpe of the people as it falleth to
of sinnes the vprising of the flesh and euerlasting life Amen And for a more large declaration sayth he of thys my sayth in the Catholicke Churche I stedfastly beleue that there is but one God almighty in and of whose Godhead are these three persons the father the sonne and the holye Ghost and that those three persons are the selfe same God almighty I beleue also that the second person of this most blessed Trinitie in most conuenient tune appoynted therunto afore tooke flesh and bloud of the most blessed virgin Mary for the sauegarde and redemption of the vniuersall kind of man which was afore lost in Adams offence Moreouer I beleeue that the same Iesus Christ our Lord thus being both God and man is the onely head of the whole Christian Churche and that all those that hathe bene or shal be saued be members of this most holy church And this holy Churche I thinke to be deuided into three sortes or companyes Wherof the first sort be now in heauen and they are the sayntes from hence departed These as they were here coÌ„uersant conformed alwayes their liues to the most holye lawes and pure examples of Christ renouncing Sathan the world and the flesh with all their concupiscences and euils The second sort are in Purgatory if any suche place be in the scriptures abiding the mercy of God and a full deliueraunce of payne The third sort are here vpon the earth and be called the Church millitant For day and night they contend against crafty assaultes of the deuill the flattering prosperities of this world and the rebellious filthines of the flesh This latter congregation by the iust ordinance of God is also seuered into three diuers estates that is to say into priesthood knighthood and the commons Among whom the will of God is that the one should ayd the other but not destroy the other The priestes first of al secluded from all worldlines should conforme theyr liues vtterly to the examples of Christ and his Apostles Euermore shoulde they be occupyed in preaching and teaching the scriptures purely and in geuing wholesome examples of good liuing to the other two degrees of men More modest also more louing gentle and lowly in spirite should they be then ano other sortes of people In knighthood are all they which beare sword by law of office These should defend Gods lawes and see that the Gospell were purely taught conforming theyr liues to that same and secluding all false preachers yea these ought rather to hazard their liues theÌ„ to suffer such wicked decrees as either blemisheth the eternall Testament of God or yet letteth the free passage therof whereby heresies schismes might spring in the Churche For of none other arise they as I suppose then of erroneous constitutioÌ„s craftely first creeping in vnder hipocriticall lies for aduauntage They ought also to preserue Gods people from oppressours tyrauntes and theeues to see the clergie supported so long as they teach purely pray rightly and minister the Sacramentes freely And if they see them doe otherwise they are bound by the law of office to compell them to chaung their doinges to see all thinges performed according to gods prescript ordinaunce The latter fellowship of this Church are the common people whose duery is to beare their good mindes true obedience to the aforesayd ministers of God theyr kinges ciuill gouernours and Priestes The right office of these is iustly to occupy euery man his facultie be it marchaundise handicraft or the tilthe of the ground And so one of them to be as an helper to an other following alwayes in their sortes the iust commaundementes of the Lord God Ouer and besidés all this I most faythfully beleeue the the Sacramentes of Christes Churche are necessary to all Christen beleuers this alwayes seen to that they be truly ministred according to Christes first institution and ordinaunce And forasmuch as I am maliciously most falsly accused of a misbeliefe in the sacrament of the aulter to the hurtfull slaunder of many I signifie here vnto all men that this is my fayth concerning that I beleue in that Sacrament to be contayned very Christes body and bloud vnder the similitudes of bread and wyne yea the same body that was conceiued of the holy ghost borne of that virgine Mary done on the crosse dyed that was buryed arose the thyrd day from the death and is now glorified in heauen I also beleue the vniuersall law of God to be most true and perfect and they which doe not so follow it in theyr fayth and works at one time or an other can neuer be saned Where as he that seketh it in fayth accepteth it learneth it delighteth therin and performeth it in loue shall cast for it the felicitie of euerlasting Innocencie Finally this is my fayth also that God will aske no more of a Christen beleuer in this life but onely to obey that preceptes of that most blessed law If any Prelates of the Church require more or els any other kinde of obedience then this to be vsed he contemneth Christ exalting hymselfe aboue God and so becommeth an open Antichrist Al the premisses I beleue particularly and generally all that God hath left in his holy scripture that I should beleeue Instantly desiring you my siege Lord and most worthye king that this confession of mine may be iustly examined by the most godly wise and learned men of your Realme And if it be found in all pointes agreeing to the veritie theÌ„ let it be so allowed and I therupon holden for none other then a true Christian. If it be proued otherwise then let it be vtterly coÌ„demned prouided alwayes that I be taught a better beliefe by the word of God and I shall most reuerently at all times obey therunto This briefe confession of this fayth the Lorde Cobham wrote as is mentioned afore and so tooke it with him to the court offering it withall meekenes vnto the kyng to read it ouer The king would in no case receaue it but coÌ„manded it to be deliuered vnto theÌ„ that should be his iudges Then desired he in the kinges presence that an hundred knightes and Esquiers might be suffered to come in vpon hys purgation which he knew woulde cleare hym of all heresies Moreouer he offered himselâ—e after the lawe of armes to fight for life or death in any man liuing Christen or heathen in the quarrell of hys fayth the king and the Lordes of hys Councell excepted Finally with all geÌ„tlenes he protested before all that were present that he wold refuse no maner of correction that shold after the lawes of God he ministred vnto him but that he would at al times with all meekenes obey it Notwithstanding all this the king suffered him to be sommoned personally in his owne priuy chamber Then sayd the Lord Cobham to the king that he had appeled from the
Archbishop to the Pope of Rome therefore he ought he sayd in no cause to be hys iudge And hauing his appeale there at hand ready writtē he shewed it with al reuerence to the king Wherewith the king was then much more displeased then afore and sayde angerly vnto him that he should not pursue hys appeale but rather he should tary in hold till suche time as it were of the Pope allowed And thē would he or nild he that archbishop should be his iudge Thus was there nothing allowed that the good Lord Cobham had lawfully afore required But for so much as he woulde not be sworne in all things to submit himselfe to the Church and so take what penaunce the archbishop would enioyne him He was arested agayne at the kinges commaundement and so ledde forth to the Tower of London to keepe hys day so was it then spoken that the archbishop had appoynted him afore in the kinges chamber Then caused he the foresayd confession of his fayth to be copyed agayne and the aunswere also which he had made to the foure articles proponed agaynst him to be written in maner of an Indenture in two sheetes of paper That when he should come to hys aunswere he might geue the one copy vnto the archbishop and reserue the other to him selfe As the day of examination was come which was the 23. day of September the Saterday before the feast of saint Mathewe Thomas Arundell the Archbishop sitting in Cayphas rowme in the Chapter house of Paules wyth Richard Clifford Byshop of London and Henry Bolnig broke Byshop of Winchester sir Robert Morley knight and Liefetenant of the Tower brought personally before hym the sayd Lord Cobham and there left him for the time vnto whom the archbishop sayd these wordes * The first examination of the Lorde Cobham SIr Iohn in the last generall conuocation of the clergie of this our Prouince ye were detected of certayne heresies and by sufficient witnesses found culpable Whereupon ye were by forme of spirituall law cited and woulde in no case appeare In conclusion vpon your rebellious cōtumacie ye were both priuately and openly excommunicated Notwithstanding we neyther yet shewed our selues vnready to haue geuen your absolution nor yet doe not to this houre would ye haue meekely asked it Vnto this the Lord Cobham shewed as though he had geuen no eare hauing hys minde otherwise occupyed and so desired no absolution But sayd he would gladly before him and hys brethren make rehearsal of that fayth which he held and en tended alwayes to stand to if it woulde please them to licence him thereunto And then he tooke out of his vosome a certayn writing endented concerning the articles wherof he was accused and so opēly read it before them geuing it vnto the Archbishop as he had made thereof an ende Whereof this is the copy I IOhn Didcastle Knight Lord of Cobham will that all Christen men weet and vnderstād that I clepe almighty God into witnesse that it hath bene nowe is and euer with the helpe of God shall be mine entent and my will to beleue faythfully and fully all the sacramentes that euer God ordayned to be do in holy Church and moreouer to declare me in these foure poynts I beleue that the most worshipfull Sacrament of the aulter is Christes body in forme of bread the same body that was borne of the blessed virgin our Lady sayne Mary done on the crosse dead and buryed the thyrd day rose from death to life the which body is now glorified in heauen Also as for the sacrament of penaunce I beleue that it is needefull to euery man that shal be saued to forsake sinne and do due penaunce for sinne before done with true confession very contrition and due satisfaction as Gods lawe limitteth and teacheth and els may he not be saued which penaunce I desire all men to doe And as of Images I vnderstand that they be not of beleue but that they were ordayned sith the beleue was zewe of Christ by sufferaunce of the Church to be Calenders to lewd men to represent and bryng to minde the passion of our Lord Iohn Christ and martyrdome and good liuing of other sayntes And that who so it be that doth the worship to dead Images that is due to God or putteth suche hope or trust in helpe of them as he should doe to God or hath affection in one more then in an other he doth in that the greatest sinne of maumerry Also I suppose this fully that euery man in this earth is a pilgrime toward blisse or toward payne and that he that knoweth not ne will not know ne keepe the holy comaundementes of God in his liuing here albeit that he be go on Pilgrimages to all the world and he dye so he shal be damned and he that knoweth the holy commaundementes of God and keepeth them to hys ende he shal be saued though he neuer in hys lyfe goe on pilgrimage as men now vse to Caunterbury or to Rome or to any other place This aunswere to hys articles thus ended and read he deliuered it to the Bishops as is sayd afore Than counceled the Archbishop with the other two Bishops and with diuers of the Doctours what was to be done in this matter commaunding hym for the tyme to stand aside In cōclusion by their assent information he said thus vnto him Come hether Syr Iohn In this your wryting are many good thinges contayned and right Catholicke also we deny it not but ye must consider that thys day was appoynted you to aunswere to other pointes concerning those articles wherof as yet no mention is made in this your Bil. And therefore ye must yet declare vs your minde more playnly And thus whether that ye holde affirme and beleeue that in the sacrament of the aulter after the consecration rightly done by a priest remayneth materiall bread or not Moreouer whether ye do hold affirme and beleue that as concerning the sacrament of penaunce where as a competent nomber of priestes are euery Christen man is necessarely bound to be confessed of hys sinnes to a priest ordained by the Church or not After certayn other communication this was the answere of the good Lord Cobham That none otherwise would he declare his minde nor yet aunswere vnto hys articles then was expressely in his writing there contayned Then sayd the Archbishop agayne vnto hym Syr Iohn beware what ye do For if ye aunswere not clearely to those thinges that are here obiected agaynst you especially at the time appointed you onely for that purpose the law of holy Church is that compelled once by a iudge we may openly proclayme ye an hereticke Unto whome he gaue this aunswere Do as ye shall thinke best for I am at a poynt Whatsoeuer he or the other Byshops did aske him after that he had them resorte to hys Bill for thereby would he
to say as I shall cursse where you blesse The archbishop made then as though he had continued forth his tale and not hearde him saying Sir at that tyme I gently profered to haue assoyled you if ye woulde haue asked it And yet I doe the same if ye will humbly desire it in due forme and maner as holy church hath ordayned Then said the Lord Cobham May forsooth will I not for I neuer yet trespassed agaynst you and therefore I will not do it And with that he kneeled downe on the pauement holding vp his handes to wardes heauen and sayd I shriue me here vnto thee my eternall liuing God that in my frayle youth I offended thee Lord most greuously in pride wrath and gluttony in couetousnes and in lechery Many men haue I hurt in mine anger and done many other horrible sinnes good Lorde I aske thee mercye And therewith weepingly he stoode vp agayne and sayde with a mighty voyce Loe good people loe For the breaking of Gods law and his great commaundementes they neuer yet cursed me But for their owne lawes and traditions most cruelly doe they handle both me and other mē And therfore both they and theyr lawes by the promise of God shall vtterly be destroyed At this the archbishop and his companye were not a litle blemished Nothwithstanding he tooke stomack vnto him agayne after certayne words had in excuse of their tyranny and examined the Lord Cobham of his Christen beleue Whereunto the Lord Cobham made this godly aunswere I beleue sayth he fully and faithfully the vniuersall lawes of God I beleue that all is true whiche is conteyned in the holy sacred scriptures of the Bible Finally I beleue all that my Lord God would I shoulde beleue Then demaunded the Archbishop an answere of that Bill whiche he and the Clergie had sent him into the Tower the day afore in maner of a determination of the Churche concerning the foure Articles whereof he was accused specially for the Sacrament of the aulter howe he beleeued therein Whereunto the Lord Cobham sayd that with that bill he had nothing to doe But this was his beliefe he sayd concerning the sacrament That his Lord and Sauiour Iesus Christ sitting at his last supper with his most deare disciples the night before he should suffer tooke bread in his hand And geuing thanks to his eternall father blessed it brake it and so gaue it vnto them saying Take it vnto you and eat therof all this is my body whiche shall be betrayed for you Doe this hereafter in my remembraunce This doe I throughly beleue sayth he for this sayth am I taught of the Gospell in Mathewe in Marke and in Luke and also in the first Epistle of S. Paule to the Corinthians chap. 11. Then asked the Archbishop if he beleeued that it were bread after the consecration or sacramentall words spoken ouer it The Lord Cobham said I beleue that in the sacramēt of the aulter is Christes very body in forme of bread the same that was borne of that virgin Mary done on the crosse dead and buryed and that the third day arose from death to life which now is glorified in heauen Then sayd one of the Doctors of the law After the sacramentall wordes be vttered there remayneth no bread but onely the body of Christ. The Lorde Cobham sayd then to one Maister Iohn whitehead You sayd once vnto me in the castell of Couling that the sacred host was not Christes body But I held then against you and proued that therin was his body though the seculars and Friers could not therein agree but held ech one against other in that opinion These wer my wordes then if ye remember it Then shouted a sorte of them together and cryed wyth great noyse We say all that it is Gods body And diuers of them asked him in great anger whether it were materiall bread after the consecration or not Then looked the L. Cobham earnestly vpon the archbishop and said I beleue surely that it is Christes body in forme of bread Syr beleue not you thus And the archbishop sayd yes mary do I Then asked him the Doctors whether it were onely Christes bodye after the consecration of a Priest and no body or not And he sayd vnto them it is both Christes body and bread I shall proue it as thus For like as Christ dwelling here vpon that earth had in him both Godhead manhood and had the inuisible Godhead couered vnder that manhode which was onely visible and seene in him So in the sacrament of the aultar is Christes very bodye and bread also as I beleue the bread is the thinge that we see wyth our eies the body of Christ which is his flesh his bloud is there vnder hyd and not seene but in fayth And moreouer to proue that it is both Christes bodie and also bread after the consecration it is by playne wordes expressed by one of your owne Doctours writing agayne Eutiches whiche faith Like as the selfe same Sacraments do passe by the operation of the holy Ghost into a Diuine nature and yet notwithstanding keepe the propertie still of their former nature so that principall mistery declareth to remayne one true and perfect Christ. c. Then smiled they eache one vpon other that the people shoulde iudge him taken in a great heresie And with a great brag diuers of them sayd It is a foule heresie Then asked the Archbishop what bread it was And the Doctors also inquired of him whether it were materiall or not The Lorde Cobham said vnto thē The scriptures maketh no mention of this worde materiall and therfore my faith hath nothing to doe therwith But this I say and beleue that it is Christes body and bread For Christ sayd in the vi of Iohns Gospell Ego sum panis viuus qui de coelo descendi I which came downe from heauen am the liuing and not the dead bread Therfore I say now agayne as I sayd afore as our Lord Iesus Christ is very God and very man so in the most blessed sacrament of the aulter is Christes very body and bread Then sayd they all with one voyce It is an heresie One of the Byshops stoode vp by and by and sayd What it is an heresie manifest to say that it is bread after the Sacramentall wordes be once spoken but Christes body onely The Lord Cobham sayd S. Paule the Apostle was I am sure as wise as you be now and more gladly learned And he called it bread writing to the Corinthians The bread that we breake sayth he is it not the partakyng of the body of Christ Lo he called it bread and not Christes body but a meane whereby we receaue Christs body Then sayd they agayne Paule must be otherwise vnderstand For it is sure on heresie to say that it is bread after the consecration but onely Christes
place in euery of the foresayd appoynted dayes which tapers the last sonday after theyr penance finished we will that the sayde Iohn Thomas do humbly and deuoutly offer vnto the high aultar of the parish church of Alborough at the tyme of the offertory of the high Masse the The description of the penance of Tho. Pye and Iohn Mendham same day and that either of them going about the market place aforesayd shall make foure seueral pauses or stayes and at euery of those same pauses humbly and deuoutly receiue at your handes three displinges Therefore we straightly charge and commaunde you and either of you ioyntly and seuerally by vertue of your obedience that euery sonday and market day after the recept of our present commaundement you do effectually admonishe and bring foorth the sayde Thomas Pye and Iohn Mendam to begin and accomplishe theyr sayde penance and so successiuely to finish the same in maner and forme afore appoynted But if they wil not obey your monitions or rather our commaundementes in this behalfe and begin and finish their sayd penance effectuallye you or one of you shall cite them peremptoryly that they or eyther of them appeare before vs or our Commissary in the chappell of our palace at Norwich the 12. day after the citatioÌ„ so made if it be a court day or els the next court day folowing to declare if they or any of them haue any cause why they should not be excommunicate for theyr manifest offence in this behalfe committed according to the forme and order of lawe and further to receiue such punishmeÌ„t as iustice shall prouide in that behalfe And what you haue done in the premisses whether the sayde Thomas and Iohn haue obeyed your admonitions and performed the said penance or no we will that you or one of you which haue receiued our sayd commaundement for the execution thereof do distinctly certify vs betwene this the last day of Nouember next comming Dated at our palace of Norwich vnder our Commissaryes seale the 8. day of October an 1428. This gentle Reader was for the most part the order of theyr whole penaunce howbeit some were oftentimes more cruelly handled after theyr penance they were banished out of the dioces and other some more straightly vsed by longer imprisomeÌ„t wherof we will briefly rehearse one or two for example Iohn Beuerley alias Battild IOhn Beuerley alias Battild a labourer was attached by the Vicar of Sowthereke the parish priest of Waterden and a lawyer and so deliuered vnto Mayster Wil. BernaÌ„ the Byshops Commissary who sent him to the Castle of Norwich there to be kept in irons wheras afterward he being brought before the commissary and hauing nothing proued agaynst him he took an othe that euery yeare afterward he should confesse his sinnes once a yere to his curat and receiue the Sacrament at Easter as other Christians did and for his offence was enioyned that the Friday and Saterday next after he should fast bread and water and vpon the Saterday to be whipped from the pallace of Norwich going round about by Tomelands by S. Michaels Church by Cottle rew and about the market hauyng in his hand a waxe candle of two peÌ„ce to offer to the image of the Trinity after he had done his penaunce And for so much as he confessed that he had eateÌ„ flesh vpoÌ„ Easter day and was not shriuen in all lent nor receiued vpon Easter day the iudge enioyned him that he shoulde fast Tuesday Wednesday and Friday in Whitsonweke hauing but one mealt a day of fish and other whitte meates and after hys penaÌ„ce so done he should depart out of the dioces neuer come there any more Iohn Skilley of Flixton Miller IOhn Skilley of Flixton Miller being apprehended and brought before the bishop of Norwich the 14 day of March 1428. for holding mayntayning the Articles aboue written was therupon conuict and forced to abiure and after his abiuration solemnly made which here to anoyd tediousnes we omit he had a most sharpe sentence of penance pronouced agaynst him the effect wherof being briefly collected was this That forsomuch as the said Skilley was conuict by his owne confession for holding and mayntayning the Articles before written and for receiuing certain good and godly meÌ„ into his house as sir Wil. White priest and Iohn Wadden whom they called famous notorious and damnable heretickes and had now abiured the same being first absolued from the sentence of excommunication which he had incurred by meanes of his opinions he was enioyned for penaunce 7. yeares imprisonment in the monastery of Langley in the dioces of Norwiche And forsomuch as in times past he vsed vpon the Fridayes to eate flesh he was enioyned to fast bread water euery Friday by the space of that 7. yeares to come and that by the space of 2. yeares next immediately after the 7. yeares expired euery wednesday in the beginning of LeÌ„t euery Maundy thursday he should appeare before the bishop or his successor or coÌ„missary for the time being in the cathedrall church of Norwich together with the other penitentiaryes to do open penance for his offences Besides these there were diuers other of the same coÌ„pany which the same yeare were forced to like abiuratioÌ„ penaÌ„ce And so to proceed to the next yeare following which was 1429. there ensueth a great nuÌ„ber in the same register which were examined and did penaunce in like sorte to the number of 16. or 17. In the number of whom was Iohn Baker otherwise called Usher Tunstall who for hauing a booke with the Pater noster the â—ue and Creed in English and for certayn other articles of fasting confession and inuocation contrary to the determination of the Romish Church after much vexation for the same was caused to abiure and sustayne such penaunce as the other before him had done The story of Margery Backster ANother was Margery Backster wife of Wil. Backster Wright in MarthaÌ„ the same yere accused against whom one Ioane wife of Cliffelande was brought in by the bishop and coÌ„pelled to depose and was made to bring in in forme following First that the sayde Margerye Backster did informe this deponent that she should in no case sweare saying to her in english dame beware of the Bee for euery Bee will sting and therefore take heede you sweare not neyther by God neither by our Lady neither by none other saynt if ye do contrary the Bee will sting your tongue and venome your soule IteÌ„ this deponeÌ„t being demauÌ„ded by the said Margery what she did euery day at church she answered that the kneled down said 5. Pater nosters in worship of the crucifixe as many Aue Maries in worship of our Lady whoÌ„ Margery rebuked saying you do euill to kneele or pray to such Images in the churches for God dwelleth not in such churches neither shall come downe out of heauen will geue
make the Pope subiect vnto the Church for it is conuenient that the lesse perfect be subiect vnto the more perfect There be also many other testimonies reasons wherof we will now somewhat more entreate If authoritie be sought for sayth S. Hierome for I willingly occupie my selfe in his senteÌ„ces as in a most fertile field the world is greater then a Citie What then I pray you Hierome Is the Pope mighty because he is head of the Church of Rome His authoritie is great notwithstanding the vniuersall Church is greater which doth not onely coÌ„preheÌ„d one Citie but also the whole world Hereupon it followeth that if the Churche be the mother of all faithfull then she hath the Bishop of Rome for her sonne Otherwise as S. Augustine saith he can neuer haue God for his father which will not acknowledge the Church for his mother The which thing Anacletus vnderstandyng called the vniuersal Church his mother as the writers of the Canons do know And Calixtus sayth as a sonne he came to doe the will of his father so we do the will of our mother which is the Church Whereby it appeareth that how much the sonne is inferiour to the mother so much the Church is superiour or aboue the Bishop of Rome Also we haue sayd before that the Churche was the spouse of Christ the Pope we know to be a Vicare but no maÌ„ doth so ordaine a Vicar that he maketh his spouse subiect vnto him but that the spouse is alwayes thought to be of more authoritie then the Vicar for somuch as she is one body with her husbaÌ„d but the Vicar is not so Neither will I here passe ouer the wordes of S. Paule vnto the Romaines Let euery soule sayth he be subiect vnto the higher powers Neither doth he herein except the pope For albeit that he be aboue all other meÌ„ yet it seemeth necessary the he should be subiect to the Church Neither let him thinke himselfe hereby exeÌ„pt because it was said vnto Peter by Christ whatsoeuer thou bindest c. In this place as we wil hereafter declare he represeÌ„ted the person of the Church for we finde it spoken afterward vnto theÌ„ Quaecunque ligaueritis super terraÌ„ ligata eruÌ„t in coelis i. Whatsoeuer ye shal binde vpoÌ„ earth shall be also bounde in heaueÌ„ And furthermore if all power be geueÌ„ of Christ as the Apostle writeth vnto the CorinthiaÌ„s it is geuen for the edifiyng of the Church not for the destruction therof why then may not the Church correct the Pope if he abuse the keyes and bring all thinges vnto ruine Adde hereunto also an other argument A man in this life is lesser then the aungels for we read in Mathew of Iohn Baptist that he whiche is least in the kingdome of heauen is greater then he Notwithstanding Christ sayth in an other place that amongest the children of women there was not a greater then Iohn Baptist. But to proceede meÌ„ are forced by the exaÌ„pâ—e of Zacharias to geue credite vnto auÌ„gels least through their misbelief they be striken blind as he was What more The Bishop of Rome is a maÌ„ Ergo he is lesse then the aungels and is bound to geue credite to the aungels But the aungels learne of the Church and do reuereÌ„tly accorde vnto her doctrine as the Apostle writeth vnto the EphesiaÌ„s Ergo the pope is bouÌ„d to do the same who is lesse then the aungels and lesse then the Churche whose authoritye is suche that worthely it is compared by S. Augustine vnto the Sunne that lyke as the Sunne by his light doth surmount all other lightes so the church is aboue all other authority and power Wherupon S. Augustine writeth thus I would not beleue the Gospel saith he if the authority of the church did not more me thereunto the which is not in any place souÌ„d to be spoken of the bishop of Rome who representing the Church and being minister thereof is not to be thought greater or equall to hys Lorde and maister Notwythstanding the wordes of our Sauiour Christ do specially proue the Byshop of Rome to be subiect to the church as we will hereafter declare For he sending Peter to preach vnto the church sayd go and say vnto the Church To the confirmation of whole authoritye these wordes do also pertaine hee that heareth you heareth me The which wordes are not onely spoken vnto the Apostles but also vnto their succesaurs and vnto the whole Church Wherupon it foloweth that if the Pope do not harken geue eare vnto the Church he doeth not geue eare vnto Christ consequently he is to be counted as an Ethnicke Publicane For as S. Augustine affirmeth when as the Church doth excommunicate he which is so excommunicate is bounde in heauen and when the Church looseth he is loosed Likewise if he be an heretike which taketh away the supremacie of the Churche of Rome as the Decrees of the councel of Coustance doth determine how much more is he to be counted an hereticke which taketh away the authoritye from the uniuersall Church wherein the Church of Rome and all other are conteined Wherefore it is now euident that it is the opinion of al men before our daies if it may be called an opinion which is confirmed by graue authors the the Pope is subiecte vnto the vniuersall church But this is called into question whether he ought also to be iudged of the general Councel For there are some which whether it be for desire of vaine glory or that thorough their flattery they looke for some great reward haue begon to teach new and strange doctrines and to exempt the byshop of Rome from the iurisdiction of the generall Councel AmbitioÌ„ hath blinded them wherof not only this present Schisme but also all other Schismes euen vnto thys day haue had their originall For as in times past the gredy desire ambition of the papacy brought in that pesriferous beast which through Arrius then first crept into the church euen so they do specially norish and mainteine this present heresie whych are not ashamed to begge Of the which number some cry out say the workes of the subiects ought to be iudged by the Pope but the Pope to be reserued only vnto the iudgemeÌ„t of God Others said that no man ought to iudge the high and principall Seate and that it can not be iudged either by the Emperour either by the Clergy either by any king or people Other affirme that the Lord hath reserued vnto himselfe the depositions of the chiefe Bishop Others are not ashamed to affirme that the Byshop of Rome although hee cary soules in neuer so great number vnto hell yet hee is not subiect vnto any correction or rebuke And because these their words are easily resolued they runne straight waies vnto the Gospell and interprete the wordes of Christ not according to the sense and meaning of the holy Ghost
proceding in his Prophesies shall the K. of Romanes after he hath reigned in IerusaleÌ„ a sabbate of times a half that is saith Mer. x. yeres a halfe take the crown froÌ„ his hed and yeld it vp to the Crosse in Golgotha where Christ was crucified and shall die And the Crosse with the crowne shal be taken into heauen which shal not appeare againe before the comming of the Lord. Fourthly it foloweth then moreouer in the Prophesies of Method Whych declareth that when the weeke or sabbate half weke of times shal end and wheÌ„ the K. of Romanes shall geue vp his crowne in Ierusalem die Then immediatly shal Antichrist the son of perdition begin to appeare be borne in Iewry of the tribe of Dan wherof also came Iudas Iscarioth he shal be borne saith Methodius in Chorosaim shal be bred in Bethsaida shal raign in CapernauÌ„ to the which 3. cities Christ the Lord gaue his 3. Vae And wheÌ„ great tribulatioÌ„ shal increase multiply in the daies of this Antichrist al lordship dominion shal be destroied the Lord shall sende his 2. faithful deare seruants Enoch and Hely to reproue and detect the false seducing lying forgeries of this Antichrist openly before all meÌ„ so that the people seing theÌ„selues falsly beguiled seduced by this son of perditioÌ„ coÌ„ming out of the teÌ„ple diseÌ„blingly to the destructioÌ„ of many shal leaue flie froÌ„ him ioyn theÌ„ selues to the said 2. holy prophets Which son of perdition Antichrist seing his procedings so to be reproued brought into coÌ„teÌ„pt in his fury anger shal kil the 2. Prophets of God And then shal appeare saith Methodius the signe of the comming of the sonne of man and he shall come in the clouds of heauenly glory and shall destroy the enemie with the spirite of his mouth c. Interpretation TO these prophesies testimonies of Methodius what credite it is to be geuen I leaue it to the Reader But if the meaning of his Prophesies goe by such order of times as is set disposed in his booke he semeth to describe vnto vs 4. principall states and alterations of times to come The first state and alteration is by Mahumete and the Saracens which be the ofsprings and sonnes of Ismael comming out of Arabie in the time of Heraclius Emperour of Constantinople An. 630. which rebelling against Heraclius increased preuailed still more more against the Christians both in Asia and Africa and also in many places in Europe especially in Spayne and Italy The seconde state alteration he Prophesieth to come by the Turke which first comming out of the farre partes of Seythia the is out of the North first ouercame the Saracenes subdued the Persians and afterward ioyning together w e the Saracens conquered the kingdome of Hierusalem about the yeare of our Lorde 1187 then subdued Syria and moste part of Asia c. And these be they whych Methodius seemeth to meane of speaking of the vile and miserable people closed vp of the Lord God at the intercession of Alexander the great captaine in the North betwene 2. mountaines the deepâ—â—nosse of 12. cubites wast that filthy corrupt nation shuld pollute the early with their wickednes Wherby are ment those Turkes which comming out froÌ„ the vttermost partes of the North that is out of Scythia and the mountaines of Caucasus or els Ismaels were withholden kept backe of Almighty God for Christes cause that they myght not harme his Church alongspace during the time of xii C. yeares yea and then the sinnes of the Christians so deseruing they were permitted of almighty God to breake out and to inuade the church who nowe ioyning together with the Saracens haue wrought and daily do woorke all these greuances against our Christian brethren as we se this day is come to passe and more is like to folow except the haÌ„d of the Lord which let them out do plucke them in againe Moreouer in the meane space betwene the reigne of the Saracens and the Turks where Methodius speaketh of the R. of Romaines which should restore quietnes to the church should raigne in Hierusalem a sabbate of tunes and halfe a sabbate thereby seemeth to be vnderstand the viage of Christian Princes out of the west partes of Europe vnder Gotfridus Duke of Lotharing his 2. brethren and many other christen Princes with 300. M. footmen and 100. M. horsemen who fighting against the Saracens recouered againe from them the Citie of Hierusalem in the yeare of our Lorde 1099. Which citie before had bene in their possession the terme of 490. yeres After which victory got first Gotfridus then Baldwinus his brother and other after them to the number of 9. Christen kings reigned in Hierusalem the space of 88. yeres and after that through the discord of the Christians not agreeing amoÌ„gst themselues both Hierusalem and Syria with other parts of Asia besides were subdued and wonne of the Turkes whych to this day they keepe yet still And this was in the yeare of our Lord. 1187. About which yeare and time as foloweth in Methodius when the Citie of Hierusalem shall be wonne of the Turkes then shall Antichrist begin to be borne of the tribe of Dan of whom came Iudas Iscarioth and shal be borne in Chorosaim and bredde in Bethsaida and reigne in Capernaum Meaning that this Antichrist or sonne of perdition shal be full of Gods malediction noted by Iudas Iscariothe and these 3. Cities against whome were spoken thrise Vae of the Lord. And heere is moreouer to be noted that Methodius sayth not that Antichrist shall be borne among the Saracens or Turkes but among the people of God and of the tribe of Israel Whereby is to be collected that Antichriste shal not come of the SaraceÌ„s nor Turks but shall spring vs among the Christians and sayeth Methodius shall seeme to come out of the Temple to deceiue many c. whereby the Pope may seeme rather then the Saracene or the Turk to be described for so much as the Pope being elected norished and raigning in the middest of Gods people at Rome sitteth in the temple and very place of Christ and no doubt deceiueth many c. And nowe to come to the time assigned of Methodius here is to be added also that which we read in Antoninus Par. 3. that about this said present time a certaine Bishop of Florence preached that Antichriste was then comming But the pope commanded him to keepe silence to speake no more therof Now why the pope so did why he could not abide the preaching of Antichriste I referre it to them which list to muse more vpon the matter This is certain that about this time heere assigned by Methodius came Petrus Lombardus Gratianus and Pope Innocent the thirde the first authors patrons of traÌ„substantiation At which time also began
ende and could not tell what shift to make to cloke theyr shamefull murther withall at last to blinde the ignoraunt sely people these bloudy butchers most slaunderously caused by their ministers to be bruted abroade that the foresaid Thomas Chase had hanged himselfe in prison which was a most shamefull and abhominable lit for the prison was such that a man coulde not stand vpright nor lye at ease but stooping as they do report that did knowe it And besides that this man had so many manacles yrons vpon him that he could not wel moue neither hand nor foote as the women did declare that sawe him dead in so much that they cōfessed that his bloudbolke was broken by reason they had so vily beaten him and brused him And yet these holy catholikes had not made an end of their wicked acte in this both killing and slandering of this godly martyr but to put out the remembrance of him they caused him to be buried in the wood called Norlandwood in the hie way betwixt Wooburne and little Marlow to the entent he should not be takē vp againe to be seene And thus commonly are innocent men layd vp by these clerkly clergye men But he that is effectually true of himselfe hath promised at one time or at another to cleare his true seruauntes not with lyes and fables but by his owne true word No secret faith he is so close but once shall be opened neither is any thing so hid that shall not at the last be knowne clearely Such a sweete Lord is God alwaies to those that are his true seruants Blessed be his holy name therefore for euer and euer Amen Thomas Harding being one of this company thus molested and troubled as is aforesaide in the towne of Amersham for the truth of the Gospell after hys abiuration and penaunce done was againe sought for and brought to the fire in the dayes of King Henry viu and vnder D. Langlond then Bishop of Lincolne succeeding after Cardinall wolfey Of whose death and martirdome we shall likewise record Christ willing and graunting in order when we shall come to the time and yeare of this suffering After the martirdome of these two I read also of one Thomas Norice who likewise for the same cause that is for the profession of Christes Gospell was condemned by the Bishop and burnt at Norwich the last day of March an 1507. In the next yeare folowing which was an 1508. In the consistory of London was connected Elizabeth Sampson of the parish of Aldermanberic vpon certain Articles and specially for speaking against pilgrimage adoration of Images as that Image of our Lady at Wisdome at Stanings at Crome at Walsingham and the Image of saint Sauiour of Barmondsey and against the Sacrament of the aultar and for that she had spoken these or like words that our Lady of wisdon was but a burnt arse esie and a burnt arse stocke and if she might haue holpen men women which go to her on pilgrimage she woulde not haue suffred her taile to haue bene burnt and what should folke worship our Lady of wisdome or our Lady of Crome for the one is but a burnt arse stocke and the other is but a puppit and better it were for the people to geue theyr almes at home to poore people then to go on pilgrimage Also that she called the Image of Saint Sauiour Sun Sauiour with kit lips and that she said she could make as good bread as that which the priest occupied and that it was not the body of Christ but bread for that Christ could not be both in heauen and earth at one time For these and certaine other articles she was compelled to abiure before Maister William Horsey Chancellour the day and yeare aboue written Ex Regist. Lond. ¶ Laurence Ghest LAmentable it is to remember a thing almost infinite to comprehend the names times and persons of al thē which haue bene slaine by the rigour of the Popes Cleargie for the true mainteining of Christes cause and of hys Sacraments Whose memory being registred in the booke of life albeit it neede not the cōmemoration of our stories yet for the more confirmation of the Church I thought it not unprofitable the suffering and Martyrdome of them to be notified which innocently haue geuen their bloud to be shed in Christes quarell In the Cathalogue of whom next in order cōmeth the memoriall of Laurence Ghest who was burned in Salisbury for matter of the Sacrament in the dayes of K. Denry the 7. he was of a comely tall personage otherwise as appeareth not vnfronded for the which the Byshop the close were the more lothe to burne him but kept him in prison the space of ij yeares This Laurence had a wife and vij children Wherfore they thinkyng to expugne and perswade his mynde by the stirring his fatherly affectiō toward his childrē when the time came which they appointed for his burning as he was at the stake they brought before him his wife and his foresayd vij children At the sight wherof although nature is cōmonly wont to worke in other yet in him religiō ouercōming nature made his constancie to remaine vnmoueable in such forte as when his wife began to exhort desire him to fauour himselfe he agayn desired her to be cōtēt not to be a block to his way for he was in a good course runnyng toward the marke of his saluatiō so fire beyng put to him he finished his life renouncing not onely wife children but also him selfe to follow Christ. As he was in burning one of the Byshops men threw a firebrand at his face Whereat the brother of Laurence standing by ranne at him with his dagger and would haue slayne him had he not bene otherwise stayd Testified witnessed by the credible report of one Williā Russell an aged mā dwelling of late in Colmanstreet who was there present the same tyme at the burnyng of Laurence was also himselfe burned in the cheke one of the persecuted flocke in those dayes whose daughter is yet liuing The same is confirmed also with the testimony of one Richard Web seruaunt sometyme to M. Latymer who soiournyng in the house of the sayd William Russell heard him many tymes declare the same ¶ A faythfull woman burned BUt amongest all the examples of them wherof so many haue suffered from tyme to tyme for Christ his truth I can not tell if euer were any Martyrdome more notable admirable wherein the playne demonstration of Gods mighty power and iudgement hath at any time bene more euident agaynst the persecutours of his flocke then at the burnyng of a certaine godly woman put to death in Chepingsadbery about the same tyme vnder the raigne of K. Henry the seuenth The cōstācie of which blessed womā as it is glorious for all true godly Christians to behold so agayne the exāple of the
the Proconsull Respite from persecution The second destruction of the Iewes Hierusalem reedified enlarged Some write that the place where Christ was crucified was taken into the walles Hierusalem called by a new name Aeliopolis Antoninus Pius Emperour Anno. 140. The letter of Antoninus Pius to the common of Asia A notable argument of the Emperour to proue the good conscience of Christians and the false conscience of the Heathen He meaneth Hadrian which adopted this Antoninus of hys sonne in law to be hys sonne heyre O noble edict M. Antoninus Verus Emperour Anno. 162. Policarpus the blessed Martyr Byshop of Smyrna Ex Euseb. hist. Eccles Lib. 4. Cap. 15. Hieron in Catalogo Twelue Martyrs in Asia The cruell and beastly handling of the Christian Martyrs The singular patience and constancie of the Christians Germanicus a most constant Martyr Quintus a Phrigian to hardie hold Polycarpus flyeth persecution Policarpus prayeth for the church Policarpus hath a visioÌ„ of hys burning Policarpus pursued and taken Policarpus might escape and would not Policarpus falleth to prayer Policarpus refuseth to doe sacrifice Policarpus comforted by a uoyce from heaueÌ„ Policarpus allured to chaunge hys name would not consent A faythfull seruaunt of Christ his Lord. Policarpus ready to geue reason of hys doctrine Policarpus obedient to higher powers Policarpus threatned with wilde beastes An example of brotherly loue The willing minde of Policarpus to suffer His prayer before hys death The thankesgeuing of Policarpus A miracle shewed An example of much cruelty The Iewes enemies alwayes to the Christians Marke that he sayth we loue them and worshippe them not Twelue Martyrs put to death in Smyrna Ex Irenaeo lib. 3. cap. 3. Euseb. Lib. 4. cap. 14. Anno. 167. Germanicus Ex. Euseb. lib. 4. cap. 15. Histor. eccle The olde age of Policarpus Policarpus the scholler of Iohn Irenaeus lib. 3. Cap. 1. The Epistle of Policarpus to the Philippians Iustification by fayth Ex Euseb. lib. 5. cap. 20. Irenaeus conuersaunt with policarpus Policarpus conuersaunt with the Apoâ—tles The authoritie of Policarpus in the Churches of Asia Policarpus came to Rome Polycarpus conferreth with Anicetus The East church and Romaine Church differre about Easterday Ex Nicepho Lib. 4. cap. 39. Difference of ceremonyes caused no breach of charitie in the Primitiue Church Socrates deceiued in hys Tripart hist. Ex Euseb. Lib. 4. cap. 17. Metrodorus Pionius Carpus Papylus Agathonica Martyrs Felicitas with her 7. Children Ianuari Felix Philipus Siluanus Alexander Vitalis Martialis Martyrs Iustinus Martyr Ex Euseb. Lib. 4. Cap. 16. Crescens A Philosopher procurer of the death of Iustinus Crescens a rayling Philosopher and a malicious rayler A slane of fame and feare Crescens proued an vnlearned Philosopher Tacianus coÌ„mended The prayse of Iustinus Martyr Ex Catalogo Hiero. The death and martirdome of Iustinus the noble Philosopher and a Christian Martyr Praxedis Potentiana Christian virgines Ptolomeus Lucius Martyrs Euseb. lib. 4. Cap. 17. The boldnes Christian constancie of Lucius Lucius condemned and Martyred The third also condemned and Martyred A place of Gracianus suspected Concordus Martyr Concordus spitteth 〈◊〉 face of 〈◊〉 Idole The story of Vincentius suspected of vntrueth Ex Isuardo Vincentiâ— Henrico de Erford Symmetrius Florellus pontianus Alexander Caius Epipodus Victor Corona Marcellus Valerian Martyrs Aucthors in the writing the miracles of Martyrs suspected Getulus Corcalâ—â— Amantius Primitiuus Maâ—tyrs The vii sonnes of Symphâ—rosa Crescens Iulianus Nemesius Primitiâ—us Iustinus Statteus Eugenius Martyrs The persecution in Lyons and Vienna two Cities in Fraunce Ex Euseb. lib. 5. Cap. 2. A letter of the brethren of Fraunce to the brethreÌ„ of Asia Vetius Epaegaethus Martir The stoutnes of a godly young man The faynting of certaine weake Christians False slaunders of the Christians The rage of the Heathen against the Christians The cruell handling and great patience of Blandina Sanctus a Martyr The notable constancy of Sanctus The cruell tormentors of Sanctus A miraculous working of God Byblydes an holy Martyr Eculeus ad quintum feramen Diuers Martyrs strangled in prison Other martyrs dyed in prison â—hotinus a blessed martyr The rage of the people agaynst Pbotinus The comfort of the godly standing to their confession The denyers of their confesâ—ioâ— comfortles and notwithstanding punishâ—d The spitefull handling of Gods people Maturus and Sanctio Martyred Blandina brought forth agayne Attalus commaunded to pryson The denyers returning agayne to their confession Alexander the Phrigian Martyred The worthy pacience and constancie of Attalus Blandina and Ponticus 〈◊〉 brought forth Ponticus Martyred Blandina Martyred Apoc. 22. Iustinus Priscus Bachius Iustinus father Iustine desirous of Philosophy Iustine proueth all sectes of Philosophy Iustine a Platonist The end of Plato hys Philosophy Ex Euseb. lib. 4. cap. 8. Iustine beginneth to fauour Christen Religion Iustine goeth into desert Iustinus miraculously conuerted by an olde man The vanity of the olde Philosophers reproued The doctrine of the Prophetes commended The vtilitie of reading the Prophetes Prophetes to â—â— credited for twâ— causes Iustinus baptised Diatriba Iustinus an earnest defender of Christ. Two Apologies of Iustinus The summe of his Apologies The second A-Apology of Iustine The Lord take away this spirit of fury condemning innocentes before they be conuicted Ex Euseb. lib 4. Cap. 16. A place of Epiphanius found faulty Câ—m dignitate latus pro Christo pertulit The singuler modesty of the foresayd Martyrs declared Ex Euseb. lib. 5. cap. 2. The holy Martyrs refuse to be called Martyrs Ex Euseb. Lib. 5. ca â— Alcibiades The straite fasting of Alcibiades corrected by the holy Ghost A lesson for scripulous consciences Irenaus newely made minister and coÌ„mended to Eleutherius Appollinaris and Melito exhibited Apologies to the Emperour for the Christians Ex Euseb. Lib. 4. cap. 26. The summe of the Apologye of Melito The Christians Religion began with the Empire of Rome Christen religion maketh common weales to florish The bookes of the olde Testament autentike and receaued Ex Eusebio ibidem A miraculous rayne obtayned by the Christians Antoninus Verus M. Aurelius Commodus Emperrours The discrepance betweene Eusebius and Platina Anno. 175. Quitnes geuen to the Church Appollonius Martyr Appollonius accused by hys owne seruaunt Apoollonius exhibiteth an Apology of hys fayth to the Senate An old wicked law of the Romaines The ridiculous pride of the Emperour Vincentius Eusebius Peregrinus Potentianus Martyrs Iulius a Senator conuerted to Christ. Ex Vincen lib. 10. cap 119. Henr. de Erfor Peregrinus sent to Fraunce and Martyred at at Rome Ex Platinain vita Sixti Iulius with hyâ— family baptised and after Martyred Xistus Byshop of Rome The trifling ordinaunceâ— of Xistus S. Peter celebrated the Lordes supper onely with the Lords praiâ—â— Plateua â—â— vita Sixti The ordinaunce of Xistus suspected Telesphorus Byshop of Rome and Martyr The ordidaunces of Telesphorus Lent fast and the originall therof examined Montanus first brought in