accepted and thereupon the Archbyshop thomas Arundell wyth hys other bishops and a great part of the clergye went straight waies vnto the king then remaining at Keningston And there laid forth most greuous complaints against the sayd Lorde Cobham to his great infamy and blemish being a man right godly The king gently heard those bloud thirsty Prelates and farre otherwise then became his princely dignitie notwythstanding requiring and instantly desiring them that in respect of hys noble stocke and knighthode they should yet fauourably deale with him And that they would if it were possible without all rigor or extreme handling reduce him againe to the Churches vnitie Hee promised them also that in case they were contented to take some deliberation hys selfe would seriously common the matter wyth him Anone after the king sent for the saide Lorde Cobham And as he was come he called him secretely admonishing him betwixt him and him to submit himself to his mother the holy church and as an obedient child to acknowledge himselfe culpable Unto whome the Christen knight made this aunswer You most worthy Prince saith he I am alwaies prompt willing to obey for somuch as I knowe you a christen king the appoynted minister of God bearing the sworde to the punishment of euil doers for safegard of them that be vertuous Unto you next my eternal God owe I my whole obedience submit thereunto as I haue done euer all that I haue eyther of fortune or nature ready at all times to fulfil whatsoeuer ye shall in the Lord commaund inc But as touching the Pope and hys spiritually I owe them neither sure nor seruice forsomuch as I knowe him by the Scriptures to be the great Antichrist the sonne of perdition the open aduersary of God the abhomination standing in the holy place When the king had heard thys with such like sentences more he would talke no longer with hym but left him so vtterly And as the Archbyshop resorted againe vnto hym for an answere he gaue him his full authority to cite him examin him punish him according to their deuilish decrees which they called the lawes of holy church Then the sayde Archb. by the counsaile of his other Byshops and Clergy appoynted to cal before him Sir Iohn Didcastle the Lord Cobham and to cause hym personally to appeare to aunswere to such suspect Articles as they shoulde lay agaynst hym So he sent forth hys chiefe Sommoner wyth a very sharpe citation vnto the castle of Cowling where as he at that time dwelt for his solace And as the sayd Sommoner was come thether hee durst in no case enter the gates of so noble a man wythout his licence and therfore he returned home againe hys message not done Then called the Archbish. one Iohn Butler vnto him which was then the doore keper of the kings priuy chamber and wyth him he couenaunted through promyses and rewards to haue this matter craftly brought to passe vnder the kings name Whereuppon the sayde Iohn Butler tooke the Archbyshops Somner with him and went vnto the saide Lord Cobham shewing him that it was the kings pleasure that he should obey that citation and so cited him fraudulently Then saide he to them in few words that he in no case would consent to those most deuilish practises of the Priestes As they had informed the Archbyshop of that aunswere and that it was for no man priuately to cite him after that without pearil of life he decreed by by to haue him cited by publique processe or open cōmandement And in all the hast possible vpon the Wednesday before the Natiuity of our Lady in September he commaunded letters citatorir to be set vppon the great gates of the Cathedrall church of Rochester whych was but 3. English miles frō thence charging hym to appeare personally before him at Ledis the 11. day of the same moneth and yeare all excuses to the contrary set apart Those letters were taken down anone after by such as bare fauor vnto the Lord Cobham and so conueyed aside After that caused the Archbish. new letters to be set vp on the natiuity day of our Lady whych also were rent downe and vtterly consumed Then for somuch as he dyd not appeare at the day appoynted at Ledys where her sate in Consistorie as cruell as euer was Cayphas with his court of hypocrites about him he iudged him denounced him and condemned him of most depe contumacy After that whē he had bene falsly informed by his hired spies and other glosing glauerers that the sayd Lord Cobh. had laughed him to scorn disdained al his doings maintained his old opinions contemned the churches power the dignity of a Bishop the order of priesthood for all these was he than accused of in his mody madnes wtout iust profe did he openly excommunicate him Yet was not withal this his fierce tiranny satisfied but commanded him to be cited a fresh to appeare afore him the Saterday before the feast of S. Mathewe the Apostle with these cruel threatnings added thereunto that if he did not obey at the day he wold more extremely handle him And to make himselfe more strong towardes the performāce thereof he compelled the lay power by most terrible manasings of curses and interdictions to assist hym against that seditious apostata schismaticke and hereticke the troubler of the publike peace that enemy of the realme and great aduersary of all holy Church for al these hateful names did he geue him Thys most constant seruant of the Lorde and worthy Knight sir Iohn Didcastle the Lorde Cobham beholding the vnpeaceable furie of Antichrist thus kindled agaynst him perceiuing himself also compassed on euery side wyth deadly daungers He tooke paper and pen in hand and so wrote a Christen cōfession or rekening of his faith whych followeth heereafter both signing and sealing it wyth his owne hand Wherein he also answered to the 4. chiefest articles that the Archbyshop laid against him That done he tooke the copie with him and went therewith to the king trusting to finde mercy fauour at his hande None other was that confession of his then the common beleue or summe of the Churches faith called the Apostles Creede of all Christen men than vsed with a brief declaration vpon the same as here vnder ensueth ¶ The Christen beliefe of the Lorde Cobham I Beleue in God the father almighty maker of heauen and earth And in Iesu Christ hys onely sonne our Lorde which was cōceiued by the holy ghost borne of the virgin Mary suffred vnder Ponce Pilate crucified dead and buried went downe to hell the thirde day rose agayne from death ascended vp to heauen sitteth on the ryght hande of God the father almighty and from thence shal come again to iudge the quicke the dead I beleeue in the holy ghost the vniuersal holy Church the communion of Saints the forgeuenesse
cap. 6. 10. And forasmuch as yee haue hearde the cruell Edict of Maximinus proclaymed against the Christians grauen in brasse which he thought perpetually should endure to the abolishing of Christ his Religion Now marke againe the great handy worke of God which immediatly fel vpon the same checking the proud presumption of the tyrant prouing al to be false and contrary that in the brasen Proclamation was contained For where the foresaide Edict boasted so much of the prosperitie and plentie of all things in the time of this persecution of the Christians sodenly befell such vnseasonable drought with famine and pestileÌ„ce among the people besides also the warres with the Armenians that all was founde vntrue that hee had bragged so much of before By reason of which famine and pestilence the people were greatly consumed in so much that one measure of wheat was sold for two thousand and fiue hundred peeces of money of Athens coyne by reason whereof innumerable died in the Cities but many more in the countrey and villages so that most part of the husbaÌ„d men and countreymen died vp with the famine and pestilence Diuers there were which bringing out their best treasure were glad to geue it for any kinde of sustenaÌ„ce were it neuer so litle Other selling away their possessions fel by reason thereof to extreme pouertie and beggary Certaine eating grasse and feeding on other vnholsome herbes were faine to relieue them selues with such foode as did hurt and poyson their dodies Also a number of women in the Cities being brought to extreeme miserie and penurie were constrained to depart the Citie and fal to begging through the couÌ„trey Some other were weake and faint as Images without breath wandring vp and downe not able to stand for feblenesse fel downe in the middle of the streetes and holding vp their handes most pitifull cried for some scrappes or fragments of bread to be geuen them being at the last gaspe ready to geue vp the Ghost and not able to vtter any other words yet cried out that they were huÌ„gry Of the richer sort diuers there were who being weary with the number of beggers and askers after they had bestowed largely vpon them became hard harted fearing least they should fall into the same miserie themselues as they which begged By reason wherof the market place streetes lanes and alleis lay full of dead naked bodies being cast out and vnburied to the pitifull grieuous beholding of them that saw them Wherefore many were eaten of dogges for which cause they that liued fell to the killing of dogges least they running mad shoulde fall vpon them and kill them In like maner the pestilence scattering through all houses and ages of men did no lesse consume them especially those which through pleÌ„ty of vitail escaped famine Wherfore the rich Princes Presidentes and other innumerable of the Magistrates being the more apt to receiue the infection by reason of their pleÌ„ty were quickly dispatched and turned vp their heeles Thus the miserable multitude being consumed with famine and with pestilence all places was full of mourning neither was there any thing else seene but wailing and weeping in euery corner So that death what for famine and pestilence in short time brake vp and consumed whole housholdes two or three dead bodies being borne out together from one house to one funerall These were the rewards of the vaine bragges of Maximinus and his Edicts which he did publish in all townes and Cities against vs wheÌ„ it was euident to al men how diligent and charitable the Christians were to them all in this their miserable extremitie For they onely in all this time of distresse shewing compassion vpoÌ„ them trauelled euery day some in curing the sicke some in burying the dead which otherwise of their owne sort were forsaken Other some of the Christians calling and gathering the multitude together which were in ieopardie of famine distributed bread to them whereby they ministred occasion to all men to glorifie the God of the Christians and to confesse them to be the true worshippers of God as appeard by their workes By the meanes and reason hereof the great God and defender of the Christians who before had shewed his anger and indignation against al men for their wrongfull afflicting of vs opened againe vnto vs the comfortable light of his prouidence so that by meanes thereof peace fell vnto vs as light to them that sit in darknesse to the great admiration of all men which easely perceiue God himselfe to be a perpetuall director of our doings who many times chasteneth his people with calamities for a time to exercise them but after sufficient correction againe sheweth himselfe mercifull and fauourable to them which with trust call vpon him By the narration of these things heeretofore premised taken out of the storie of Eusebius like as it is manifest to see so is it wonderfull to marke and note how those counsailes and rages of the Gentiles atchieued against Christ and his Christians when they seemed most â—ure against them were most against them selues And whereby they thought most to confouÌ„d the Church Religion of Christ the same turned most to their owne confusion and to the profite and praise of the Christians God of his marueilous wisedome so ordering disposing the end of things For where the brasen Edict of the Emperour promised temperate weather God sent drought where it promised plentie God immediatly sent vpon them famine and penurie where it promised health God stroke them euen vpon the same with grieuous pestilence and with other moe calamities in such sort that the most reliefe they had was chiefly by the Christians to the great praise both of them and to the honour of our God Thus most plainely and euidently was then verified the true promise of Christ to his Church affirming and assuring vs that the gates of hell shall not preuaile against his Church builded vpoÌ„ his faith as sufficiently may appeare by these x. persecutioÌ„s aboue specified and described Wherein as no man can deny but that Sathan his malignaunt world haue assayed the vttermost of their power and might to ouerthrow the Church of Iesus so must all men needes graunt that read these stories that when Sathan and the gates of hell haue done their worst yet haue they not preuailed against this mount of Sion nor euer shall For els what was here to be thought where so many Emperours and tyraunts together Dioclesian Maximinian Galerius Maximinus Seuerus Maxentius Licinius with their Captaines and officers were let loose like so many Lyons vpon a scattered and vnarmed flocke of sheepe intending nothing els but the vtter subuersion of all Christianitie and especially also when lawes were set vp in brasse against the Christians as a thing perpetually to stand what was here to be looked for but a finall desolation of the name and Religion of Christians But what
reuoke this thy wickednes Behold what pleasures thou maiest enioy by the honorable house thou camest of Thy fallen house and progenie followeth thee to death with lamentable teares the heauy nobility of thy kindred maketh dolfull lamētation for thee What meanest thou wilt thou kill thy self so younge a flower so neare these honorable mariages and great dowries that thou mayest enioy Doth not the glistering and golden pompe of the bried bed moue thee Doth not the reuerende pietie of thyne Auncitours pricke thee whom is it not but that this thy rashnes and weakenes sorroweth behold here the furniture ready prepared for thy terrible death Either shalt thou be beheaded with this sword or else with these wild beastes shalt thou be pulled in peeces or els thou being cast into the fiery flames shal be although lamentably bewailed of thy friends and kinsfolks consumed to ashes What great matter is it for thee I pray thee to escape al this If thou wilt but take put with thy fingers a little salt incense into the censers thou shalt be deliuered from al these punishmēts To this Eulalia made no aunswere but being in a great furye shee spitteth in the tirauntes face she throweth downe the Idoles and spurneth abroad with her feete the heape of incense prepared to the censers then without further delay the hangmen with both their strengthes tooke her puld one ioynte from an other and with the talantes of wilde beastes scotched her sides to the hard bodes she all this while singing and praysing God in this wise Beholde O Lord I will not forget thee what a pleasure is it for them O Christ that remember thy triumphant victoryes to attayne vnto these high dignities and still calleth vpon that holy name al stained and embrued with her owne bloude This sang she with a bold stomacke neither lamentyngly nor yet wepingly but being glad and mery abandonyng from her mind all heauines and griefe when as out of a warme fountain her mangled members with fresh bloud bathed her white and fayre skinne Then proceede they to the last and final torment which was not only the goring and wounding of her mangled body with the yron grat hurdle and terrible harrowing of her flesh but burned on euery side with flaming torches her tormented brests and sides her heare hanging about her shoulders in two parts deuided wherewith her shamefast chastitie and virginitie was couered reached downe to the ground but when the cracking flame fleeth about her face kindled by her heare and reacheth the crowne of her head thē she desiring swift death opened her mouth and swalowed the flame and so rested shee in peace The sayde Prudentius and Ado also Equilinus adde moreouer writinge of a white doue issuing out of her mouth at her departing and of the fire quenched about her body also of her body couered miraculously wyth snow with other things more wherof let euery reader vse hys owne iudgement As ye haue heard now the Christian life and constant death of Eulalia much worthy of praise commendation So no lesse commendation is worthely to be giuen to blessed Agnes that constant Damsell and martir of God who as she was in Rome of honorable parentes begotten so lyeth she there as honorably intombed buried Whiche Agnes for her vnspotted vndefiled virginitie deserueth no greater praise and commendation then for her willing death and martirdome Some writers make of her a long discourse more in my iudgement then necessary reciting diuers sundry straunge miracles by her done in the processe of her history which partly for tediousnes partly for the doubtfulnes of the author whome some father vpon Ambrose and partly for the straungenes and incredibilitie therof I omit being satisfied with that which Prudentius brefly writeth of her as foloweth Shee was sayth hee yong not mariageable when first she being dedicated to Christ boldly resisted the wicked Edictes of the Emperor least that through idolatry she might haue denied and forsaken the holy faith but yet first proued by diuers and sundry pollicies to induce her to the same as now with the flattering and intising words of the Iudge now with the threatnings of the storming executioner stoode notwythstanding stedfast in al couragious strength and willingly offered her body to hard painful torments not refusing as she sayd to suffer whatsoeuer it should be yea though it were death it selfe Then said the cruell tyraunt if to suffer paine torment be so easie a matter and lightly regarded of thee that thou accomptest thy life nothing woorth yet the shame of thy dedicated or vowed virginity is a thing more regarded I know and esteemed of thee Wherefore this is determined that vnles thou wilt make obeisaunce to the aultar of Minerua and aske forgiuenes of her for thy arrogancy thou shalt be sent or abandoned to the cōmon stewes or brothelhouse Agnes the virgine with more spirit and vehemency inneieth against both Minerua her verginitie the youth in sculs flocke and runne togither and craue that they may haue Agnes their ludibrious pray thē saith Agnes Christ is not so forgetfull of those that be hys that he wil suffer violently to be taken frō them their golden and pure chastitie neither wil he leaue them so destitute of helpe he is alwaies at hande and ready to fight for such as are shamfast and chast virgines neither suffereth he his giftes of holy integritie or chastitie to be polluted Thou shalt sayth shee willingly bathe thy sworde in my bloud if thou wilt but thou shalt not defile my body with filthy lust for any thing thou canst doe She had no sooner spoken these wordes but he commaunded that she should be set naked at the corner of some streete whiche place at that time such as were strumpets cōmonly vsed the greater part of the multitude both sorrowing and shaming to see so shameles a sight went their wayes some turninge their heades some hiding their faces But one amongst the rest with vncircumcised eies beholding the Damsell and that in such opprobrious wise behold a flame of fire lyke vnto a flash of lightning falleth vpō him striketh his eies out of his head wherupon he for dead falling to the groūd sprauleth in the chanel durt whose cōpanions taking him vp carrying him away bewayled him as a dead man But the virgin for this her miraculous deliuery from the danger and shame of that place singeth prayses vnto God and Christ. There be saith Prudentius that report how that shee beyng desired to pray vnto Christ for the partie that a litle before with fire frō heauen for hys incōtinency was stricken was restored by their prayer both vnto hys perfect health sight But blessed Agnes after that she had climed this her first griefe and step vnto the heauēly pallace forthwith began to clime an other for fury ingendring now the mortall
they shall be declared after my maner and fashion it shal playnely appeare what my opinioÌ„ iudgement is concerning all matters that I am accused of But because I am ignoraunt unlearned I wil get me vnder the mighty defences of the Lord. O Lord I will remeÌ„ber thine onely righteousnes God the father almighty vncreate the maker of heaueÌ„ and earth hath sent his sonne that was euerlastingly begotten into this world that he should be incarnated for the saluation and redemption of mankind who was coÌ„ceiued by the holy ghost euerlastingly proceeding from the father and the sonne and was borne of Mary the virgin to the end that we might be borne a new He suffered Passion vnder PoÌ„tius Pilate for our sinnes laying down his life for vs that we should lay down our life for our brethreÌ„ He was crucified that we should be crucified to the world and the world to vs. He was dead that he might redeeme vs from death by purchasing for vs forgeuenes of sinnes He was buried that we being buried together with him into death by Baptisme and that we dead to sins should liue to righteousnes He desceÌ„ded into hell therby deliuering man froÌ„ thraldom and from the bondage of the Deuill restoring him to his inheritaunce which he lost by sinne The thyrd day he rose from the dead through the glory of his father that we also should walke in newnes of life He ascended vp to the heauens to which no body hath ascended sauing he that descended from heaueÌ„ eueÌ„ the sonne of man which is in heaueÌ„ He sitteth at the right hand of God the father almighty vntill his enemies be made his footstoole He being in very deed so muche better then the Aungelles as he hath obteyned by inheritaunce a more excellentname then they From thence he shall come to iudge the quick and the dead accordingly to theyr workes because the father hath geuen all iudgemeÌ„t to the sonne In whose terrible iudgement we shall rise agayne and shall all of vs stand before his iudgement seat and receiue ioy as well bodely as spiritually for euer to endure if we be of the sheepe placed at the right hand or els punishment both of bodye and soule if we shall be fouÌ„d amongst goates placed on the left hand c. Iesus Christ the sonne of God very God very man a king for euer by stablishing an euerlasting kingdome breaking to ponder all the kingdoms of the world Dan. 2. a priest for euer after the order of Melchisedech wherby also he is able euermore to saue such as by him come vnto god alwayes liueth to intreat for vs. Hebr. 7. He offring one sacrifice for our sins hath made perfect for euer by one oblation those that be sanctified Heb. 10. Being that wisedome that cannot be deceiued the trueth that cannot be vttred he hath in this world taught the will of the godhead of his father which will he hath in worke fulfilled to the intent that he might faithfully instruct vs and hath geueÌ„ the law of charity to be of his faythfull people obserued whiche he hath written in the hartes and mindes of the faythful with the finger of God wher is the spirit of God searching the inward secrets of the Godhead Wherfore his doctrine must be obserued aboue all other doctrines whether they be of Angels or of men because that he could not nor would not erre in his teaching But in mens doctrins there chanceth oftentimes to be error and therfore we must forsake theyr doctrines if clokedly or expresly they be repuguaunt to the doctrine of Christ. Mens doctrins being made for the peoples profit must be allowed and obserued so that they be grounded vpon Christes doctrine or at least be not repuguant to his words If the high bishop of Rome calling himself the seruant of the seruauntes of God and the chiefe vicare of Christ in this world do make maintaine many lawes contrary to the Gospell of Iesu Christ then is he of those that haue come in Christes name saying I am Christ haue seduced many a one by the testimony of our sauiour in Math. cap. 24. and the idoll of desolation sitting in the Temple of God and taking away from him the coÌ„tinuall sacrifice for a time times and halfe a time Which idoll must be reueled to the christian people by the testimony of Daniel Wherof Christ speaketh in the Gospell When you shall see the abhomination of desolation that was tolde of by Daniell the Prophet standing in the holy place let him that readeth vnderstand and he is the pestiferous mountayn infecting the whole vniuersall earth as witnesseth Ieremy chap. 51. not the head of Christes body For the auncient person in yeares honorable in reuerence he is the head the prophet teaching lies is the tayle as Esay alledgeth chap. 9. And he is that wicked and sinnefull Captayne of Israell whose foreappointed day of ininuity is come in time of iniquity who shall take away Cidarim and take awaye the crowne Ezech chap. 21. to whom it was sayd Forasmuch as thy hart was exalted and did it say I am a God sittest in the seat of god in the hart of the sea seing thou art a man and not God and hast geuen thine hart as if it were the hart of God therfore behold I will bring vpoÌ„ thee the most strong and mighty straungers of the nations they shall draw theyr swords vpoÌ„ the beauty of thy wisedom shall defile the commaundements kill thee and pul thee out thou shalt dye in the destruction of the slayne and it foloweth In the multitude of thine iniquities of the iniquities of thy marchandise thou hast defiled thy sanctification I will therfore bring forth a fire from the midst of the whole earth will make thee as ashes vpon earth Thou art become nothing neuer shalt thou be any more Eze. cha 28 Furthermore he is the idle shepheard forsaking his flock hauing a sworde on his arme an other sworde in his right eye Zach. 11. sitting in the temple of God doth aduaunce himselfe aboue all thing that is called God or whatsoeuer is worshipped by the testimony of Paule to Thes 2. epist. 2. chap. And in the defection or falling away shall the man of sinne be reueled whom the Lord Iesus shall slay with the breath of his mouth For euery kingdâ—â—e deuided in it selfe shall be brought to desolation He â—â—â—so besides the beast asceÌ„ding vp out of the earth hauing two hornes like vnto alambe but he speaketh like a dragon as the cruell beast ascending vp out of the sea whose power shall continue 42. monethes He worketh the things that he hath geuen to the image of the beast And he compelled small and great rich and poore freemen and bondslaues to worshyp the beast and to take his marke in theyr forehead or theyr hands Apo.
of death and not able to require baptisme Christ sayth he that beleueth and is baptised shal be saued He sayth not he that is not baptised but he that beleueth not shall be damned Wherefore in the 12. chap. of Iohn Christ sayth I am the resurrection and lyfe he that beleeueth in me yea although he were dead shall lyne The faith therfore is necessary which the infāt hath in his faithfull parents although he be not washed with corporall water How then is the infant damned and tormēted with eternall fire Were not they that were before the comming of Christ and dead before his death by a thousande yeres saued also by his death and passion All that beleued in him were baptised in his bloud and so were saued and redemed from sinne and the bondage of the deuill and made partakers of the kingdome of heauen How then in the time of grace shall the infāt be damned that is borne of faythfull parents that do not despise but rather desire to haue theyr children baptised I dare not consent to so hard a sentēce of the decrees but rather beleue that he is saued by vertue of the passion of Christ in fayth of his faythfull parentes and the hope which they haue in Christ. Which fayth and hope are the keies of the heauenly kingdome God were not iust and mercifull if he would condemne a man that beleueth not in him except he shewed vnto him the fayth which hee ought to beleeue And therefore Christ sayth If I had not come and spokē vnto them sinne could not haue bene layd vnto theyr charge but nowe they haue no excuse of sinne Therfore seing the fayth of Christ is not manifest vnto the infāt departing before baptisme neither hath he denyed it how thē shal he be damned for the same But if God speaketh inwardly by way of illumination of the intelligēce of the infant as he speaketh vnto Aungels who then knoweth saue God alone whether the infant receiueth or not receiueth the fayth of Christ What is he therfore that so rashly dare take vpō him to iudge the infants begottē of faythfull parents dying with out baptisme to be tormēted with eternal fire Now let vs cōsider the 3. thinges which the canons of decrees affirme to be requisite for the remission of the sinnes of those that sinne after baptisme that is to say contrition of hart auricular confession and satisfaction of the deed through penance enioyned by the priest for the sinnes cōmitted I cannot finde in any place in the Gospel where Christ commaūded that this kind of confession should be done vnto that priest nor I cannot find that Christ assigned any penance vnto sinners for theyr sinnes but that he willed thē to sinne no more If a sinner confesse that he hath offended God through sinne soroweth hartely for his offēces minding no more hereafter to sinne then is he truely repentaunt for his sinne then is he conuerted vnto the Lord. If he shall then hūbly and with good hope crane mercy at God remission of his sinnes what is he that can let God to absolue that sinner from his sinne And as God absolueth a sinner from hys sinne so hath Christ absolued many although they confessed not theyr sinnes vnto the priests and although they receiued not due penance for their sinnes And if Christ could after that maner once absolue sinners how is he become now not able to absolue Except some man wil say that he is aboue Christ and that his power is minished by the ordinances of his own lawes How were sinners absolued of god in the time of the Apostles and alwayes heretofore vnto y◠time that these Canons were made I speake not these thinges as though confession to priestes were wicked but that it is not of necessity requisite vnto saluation I beleeue verily that the confession of sinnes vnto good priestes and likewise to other faythful Christiās is good as witnesseth S. Iames the Apostle Cōfesse ye your selues one to another pray ye one for another that ye may be saued for the continuall prayer of the iust auayleth much Helias was a man that suffered many things like vnto you and he praid that it should not rayne vpon the earth it rayned not in 3. yeares 6. monethes And agayne he prayed and it rayned from heauen and the earth yelded forth her fruit This kinde of confession is good profitable and expedient for if God peraduenture heareth not a mans own prayer he is helped with the intercession of others Yet neuerthelesse the prayers of the priests seemeth to much to be extolled in the decrees where it treateth of penitēce and that saying is ascribed vnto Pope Leo. Cap. multiplex misericordia Dei c. And it followeth So is it ordeyned by the prouidence of Gods diuine wil that the mercy of God cannot be obteined but by the praier of the priests c. The praier of a good priest doth much auayle a sinner confessing his faults vnto him The counsel of a discreet priest is very profitable for a sinner to geue the sinner counsell to beware herafter to sinne and to instruct him how he shal punish his body by fasting by watching and such like actes of repentance that herafter he may be better preserued from sinne After this maner I esteme confessiō to priests very expedient and profitable to a sinner But to cōfesse sinnes vnto the priest as vnto a iudge to receiue of him corporall penāce for a satisfaction vnto God for his sinnes committed I see not how this can be founded vpō the truth of the scripture For before the comming of Christ no man was sufficient or able to make satisfactiō vnto God for his sins although he suffred neuer so much penance for his sinnes And therefore it was needefull that he that was without sinne should be punished for sinnes as witnesseth Isayas chap. 53. where he sayth he took our griefes vpon him and our sorrowes he bare And again He was woūded for our iniquities and vexed for our wickednes And agayn The Lord put vpon him our iniquity And agayne for the wickednes of my people haue I strikē him It therfore Christ through his passion hath made satisfaction for our sinnes whereas we our selues were vnable to do it then through him haue we grace remission of sinnes How can we say now that we are sufficient to make satisfaction vnto God by any penance enioyned vnto vs by mans authority seing that our sinnes are more greuous after Baptisme thē they were before the comming of Christ. Therefore as in Baptisme the payne of Christ in his passion was a full satisfaction for our sinnes euen so after Baptisme if we confesse that we haue offended be harty sorry for our sinnes and minde not to sinne agayne ofterwardes Hereupon Iohn writeth in his first epistle ca. 1. If we say we haue no sinne we deceiue our selues the truth is not
see how they shuld see to go to heauen but to winning of worldly things they see manie wayes lyke to owles and nightcrowes that seene better by night than by day The gobbet of lead is the syn of obstination The woman that sat in the pot is vnpittie as the Angell sayd that foloweth vnrighteousnes and auarice For through auarice a man leeseth the pitie that he shuld haue of the mischiefe of his soule For oft tyme men leese the lyfe of theyr soule by deadlie sinne that they doo to haue worldly winning and also they leese the pitie that they should haue of their bodie putting them selfes to manie great bodelye trauayls and perils both by sea and land and all maketh couetise This pot is stopped with the gobbet of leade when vnpitie is thus by synne of obstination closed in couetise that he may not goe out of the chinches harte by penaunce For as Iob sayth when he is fulfylled he shall bee stopped The two women that bare vp this pot are pride and lust of flesh that be cleped in holie writ the twey daughtren of the water Lethe crying bring bring And they had wings the fyrst wing is grace spirituall as cunning wisedome and counsell with such other manie For which gifts manie men wexe proud The second wing is bodely grace as strength fairehood gentrie and manie other such whereof men wexe proud The winges of the second woman that is fleshlie desire both glotony and slouth Of glotonie speaketh S. Gregorie when the wombe is fulfilled the prickes of leacherie beth meued And of slouth S. Austine sayth Lot the whyle he dwelled in busines among shrewes in Sodome he was a good man But when he was in the hyll slowe for sykkernes he in his dronkennes lay by hys daughtren And these women had wynges lyke Kytes that with a crieng voyce seecheth theyr meate as Bartholomeus sayth And thus fareth couetise of men Witnessing Sainct Austine what is the greedynes of fleshlye desire In as much as the rauenous fyshes haue sometime measure yet when they hunger they rapin and when they fulfill they spare But onely couetise of men may not bee fulfilled For euer he taketh and neuer hath inough Neither hee dreadeth God neither shame of men He ne spareth hys father ne knoweth his mother ne accordeth with his brethren neyther keepeth truth with hys frende He ouerpresseth widowes and fatherles children Freemen he maketh bond and bringeth foorth false witnes and occupieth dead mens things as he shoulden neuer dye What manhoode is this sayth this doctour thus to leese lyfe and grace and get death of soule Win gold and leese heauen And herefore sayth the Prophet haue trauaile in the midst and leaue vnrighteousnes Also Innocent speaking of the harmes that come of couetoise sayth thus O how manie men hath couetise deceiued and spilt When couetise Balaam would for giftes that the kinge profered him haue cursed Gods people his owne Asse reproued hym and hurt his foote agaynst a wall Achor was stoned to death for couetise made him steale gold and clothes against the commaundement of God Giesy was smit with mesilrie for he sold Naamans heale that came of Gods grace Iudas for couetise sold Christ and afterward hoong himselfe An any and Zaphira his wife were dead sodainlie for they forsoken to giue Peter theyr money that they had And couetise maketh also that rich men eate the poore as beastes done their lesous holding them lowe This may we see all daye in deede I dread For if a ritche man haue a field and a poore man haue in the middest or in the side thereof one acre and a riche man haue all a streete saueth O house that some poore brother of hys oweth he ceaseth neuer till he get it out of the poore mans hand eyther by prayer or by bying or by pursuing of disceit Thus fared it by kyng Achab that throughe his false Queenes ginne slowe the poore man Naboth for that he woulde not sell hym hys vyneyard that was nye to the Kings palace Vpon which proces thus sayth Sainct Ambrose How far wyll yee ritche men stretche your couetise Wyll yee dwell alone vppon the earth and haue no poore man wyth you Why put yee out your felow by kynde and chalenge to your selfe the possession comen by kynde In commune to all ritch and poore the earth was made Why will yee ritche chalenge proper right heerein Kynde knoweth no riches that bringeth foorth all men poore For wee bee not got with rich clothes ne borne wyth golde ne wyth syluer Naked hee bringeth them to this world needie of meate and of drinke and clothing Naked the earth taketh vs as she naked brought vs hyther She can not close with vs our possession in sepulchre for kynde maketh no difference beâ—weene poore and rich in comming hyther ne in goyng hence All in o manner hee bringeth foorth all in o manner he closeth in graue Who so wyll make difference of poore and rytch abyde tyll they haue a little whyle leyne in the graue Than open and looke among dead bones who was rych and who was poore but if it be thus that mo clothes rotteth with the ritche then wyth the poore and that harmeth to them that beth on lyue and profytte not to them that beene deade Thus sayth the Doctour of suche extortion as it is writ Other mens fields they repeth and fro the vyne of hym that the harme oppressed they plucke awaye the grapes they leueth men naked and taketh awaye her clothis that hath nought wherewith to helle them in cold and liften vp this pot bytwene heauen and earth For couetous men nother haueth charite to ther brethren vpon earth neyther to God in heauen and they bare this pot into the lond of Sennaar that is to say into the lond of Stenche that is hell for there shall be stench in stede of sweete smelling as I say sayth Beware I rede that yee nought haue to do with this pot no with the woman therein and on all maner that ye be nought wed did to her for than yee must be both one This is thilke foule lecherous woman the kynges and marchauntis of the earth haue done leachery and of her vertue they haueth bee made riche whose dampnation is writen in the booke of priuities in these wordes In o day shall come all this vengeaunces of her death weping and hunger and fire shall brenne her for stronge is God that shall venge hym on her and than shulleth weepe and howle vp on her the kyngeâ— of the earth that haueth done lechery with her and haueth liuâ—â—â— delices when they shull see the smoke of her brenning stonding aferre weping and weyling and saying Alas alas thilke great citie that was clothed with bis and purpre and brasile and ouergilte with gold and precious stones and pearle For in one houre all these great riches shall be destroyed than shall they sey that shall
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
neuer confesse her selfe to any priest neyther obey him because they haue no power to absolue any man from theyr sinnes for that they offeÌ„d dayly more greeuously then other men and therefore that men ought to confesse themselues onely vnto God and to no priest Item the said Margery said to this deponent that the people did worship deuils which fell froÌ„ heauen with Lucifer which deuils in theyr fall to the earth entred into the Images which stand in the Churches and haue long lurked dwelled in theÌ„ so that the people worshipping those Images commit Idolatry Item she sayd more to this deponent that holy bread holy water were but triâ—es of no effect or force that the belles are to be cast out of the Church and that they are excommunicate which first ordeined them Moreouer that she should not be burned although she were conuict of Lollardy for that she had a charter of saluation in her body Also the sayd deponent sayth that Agnes Bethem her seruant being sent to the house of the sayd Margery the Saterday after AshweÌ„sday the said Margery not being wtin found a brasse pot standing ouer the fire with a piece of baken and Otemeate sething in it as it is said Agnes reported to this deponent There were also besides this deponent diuers other worne and examined vpon the sayde Margery as Iohn Brunley and Agnes BertheÌ„ seruauntes to William Clistand which altogether confirmed the former depositions Thus much we haue thought good to note as concerning Margery Backster which we haue gathered out of the old monumentes and registers But what became of her after this her accusation because we finde no mention made in the sayd registers we are not able to declare The same yeare also were the like depositions made by one William Wright agaynst diuers good men as here foloweth First this deponent sayth that William Taylor tolde Iohn Piry of Ludney in the house of Iohn Bungay of Beghton in the presence of I. Bungay Robert Brigges wright of Martham and Iohn Usher that all the good men of Martham which were fauorers helpers to that good man William White are euill troubled now a dayes and that the sayd William White was a good holy doctor and that the best doctor after him was William Euerden whiche wrought with the sayde William Taylour of Ludney by the space of one moneth and that the first Sonday of the same moneth the sayd William Euerden did sit all day vpon the table at worke saying to the sayd William Taylor that he would not go to Church to shew hymselfe a Scribe or Pharisy and the second sonday he put on Gentle mans apparell and went to Norwiche to harken how the Byshop and his ministers vsed the poore Christians there in prison Also the sayd William Wright deposed that Willyam Taylour of Ludney was one of the secte went to London with Syr Hue Pye and had conuersation ofteÌ„times with Syr William White hauing often conference vpon the Lollardes doctrine Item that Auise wife of Thomas Moone is of the same sect and fauored them and receiueth them often and also the daughter of Thomas Moone is partly of the same sect and can read English Item that Richard Fletcher of Beckils is a most perfect doctor in that sect and can very well and perfectly expound the holy Scriptures hath a booke of the new law in English which was Syr Hughe Pyes first IteÌ„ that Nicolas Belward sonne of Iohn Belward dwelling in the parishe of Southelham is one of the same sect and hath a new Testament which he bought at London for 4. markes and 40. pence and taught the sayd William Wright and Margery his wife and wrought wyth them continually by the space of one yere and studied diligently vpon the sayd new Testament IteÌ„ that Thomas Bremner Turner of Dychingame is perfect in that sect and law Iohn Clarke the younger of Bergh had the beddinge and apparell of William Euerden in his custody after the returne of William White from Bergh and is of the same secte Item William Bate Taylour of Sething and hys wife and his sonne whiche can reade Englishe very well are of the same sect Item William Skiruing of Sething receiued Ioane the wife of W. White into his house being brought thither by William Euerden after theyr departure from Martham Item William Osborne of Sething I. Reue glouer and Bawdwin Cooper of Beckels are of the same sect Item Iohn Pert late seruaunt of Thomas Moone is of the same secte and can read well did read in the presence of William White and was the first that brought Sir Hugh Pye into the company of the Lollardes which assembled oftentimes together at the house of the sayd Tho. Moone and there conferred vpon theyr doctrine Item Syr Hugh Pye bequeathed to Alice seruaunt to William White a new Testament which they then called the booke of the new law was in the custody of Oswald Godfrey of Colchester Iohn Perker Mercer of a village by Ipswitch is a famous Doctour of that secte Also he sayd that father Abraham of Colchester is a good man Item the sayd William Wright deposeth that it is read in the Prophesies amonges the Lollardes that the sect of Lollardes shal be in a maner destroyed Notwithstanding at the length the Lollards shall preuayle and haue the victory agaynst all theyr enemyes Also he sayd that Tucke knoweth all of that Sect in Suffolke Norfolke and Essex Besides these there were many other â—he same yeare troubled whose names being before expressed in the table of Norfolke men here for breuityes sake we omit further to untreat of passing ouer to the next yere folowing which was 1430. Ex Regist. Norw IOhn Burrell seruaunt to Thomas Moone of Ludney in the Dioces of Norwiche was apprehended and arrested for heresy the 9. day of December in this yeare of our Lord 1430. and examined by Mayster William Bernam the Bishops commissary vpon the articles before mentioned and diuers others hereafter following obiected agaynst him In primis that the Catholicke Churche is the soule of euery good Christen man Item that no man is bounde to fast the Lent or other fasting dayes appoynted by the Church for they were not appoynted by God but ordeyned by the priestes and that euery man may eat flesh or fish vpon the same dayes indifferently according to his own will euery friday is a free day to eat both flesh and fish indifferently Item that pilgrimage ought not to be made but onely vnto the poore Item that it is not lawefull to sweare but in case of life and death Item that Masses and prayers for the deade are but vayne for the soules of the dead are eyther in heaueÌ„ or hell and there is none other place of purgatory but this world UpoÌ„ the which Articles he being coÌ„uict was
they tooke no great wrong at the Popes handes who reigned one yeare longer then Augustus Caesar which hath not commonly bene seene in any Prince The third which was King Edward the first so vigilantly behaued himselfe for the publique coÌ„moditie safetie of his people that he defended theÌ„ froÌ„ all foraine power and hostilitie both of the Scottes then our enemies now our frendes and also from the Bishop of Rome takyng part with them against vs as may appeare aboue page 340. Furthermore of the same King and of his woorthy Nobles and house of Parliament how valiantly they stoode in deniall of the Popes subsidies and also how the sayd King secluded out of his protection the Bishops and especially the Archbishop Peecham for standing wyth the Pope reade pag. 352. Now as touching King Edward the third how little he regarded how princely he with his Nobles likewise resisted the Popes reseruations and prouisions how hee brideled the Archbishop Iohn Sâ—ratford and reiected the â—aâ—â—e authority of the Bishop of Rome both in â—efeâ—ise of his subiects and also in defence of claiming his right title in the Realme of France reade pag. 383. Not that I do heere affirme or define as in a generall rule that worldly successe and prosperitie of life alwayes followeth the godly which we see rather to be geuen more often to the wicked sort but speaking of the duty of Princes I note and obserue by examples of histories that such Princes as haue most defended the Church of Christ committed to their gouernance from iniurie and violence of the Bishop of Rome haue not lacked at Gods hand great blessing and felicitie whereas contrarywise they whiche either themselues haue bene persecutours of Christes meÌ„bers or haue not shielded theÌ„ by their protection from foreine tiranny and iniuries haue lacked at Gods hand that protection which the other had as may appeare by King Edward the second Richard the third King Henry the fourth King Henry the v. king Henry the vj. c. who because either negligeÌ„tly they haue suffered or cruelly caused such persecuting lawes to be made so much ChristeÌ„ blood iniuriously to be deuoured therefore haue they bene the lesse prospered of the Lord so that either they were deposed or if they florished for a while yet they did not long continue almost not halfe the time of the other kings before named And therefore as the state of the common wealth doth commonly folow the state of the Church as ye hard before so it had bene to be wished that this King Henry the vij beyng otherwise a prudent temperaunt Prince had not permitted the vntemperauÌ„t rage of the Popes Clergy so much to haue their willes ouer the poore flocke of Christ as then they had accordyng as by these persecutioÌ„s aboue meÌ„tioned may appeare The which king Henry vij albeit he had a sufficieÌ„t continuaunce who had now raigned 24. yeares yet notwithstaÌ„ding here commeth the same thyng to be noted wherof I speake before that wheÌ„ the Church of Christ begynneth to be iniuried with violeÌ„ce to go to wracke through misorder negligeÌ„ce the state of the common wealth can not there long endure without some alteration stroke of Gods correction But howsoeuer this marke is to be takeÌ„ thus lyeth the story that after the burnyng vexyng of these poore seruauntes of Christ aboue recited when the persecution begaÌ„ now in the Church to be hoate God called away the kyng the same yeare aboue mentioned which was 1509. after he had raigned the terme of yeares 24. Who if he had adioyned a litle more pitifull respect in protectyng Christes poore meÌ„bers from the fire of the Popes tyraÌ„ny to his other great vertues of singular wisedome excellent teÌ„peraunce moderate frugalitic somuch had he bene coÌ„parable with the best of those Princes aboue comprehended as hee had bene interiour but to a few but this defect which lacked in him was supplyed most luckely blessed be the Lord by his posteritie succeding after him Of whom in the next volume folowing Christ thereunto assisting vs we haue to specifie more at large Among many other thynges incident in the raigne of this kyng Henry vij I haue ouerpassed the history of certaine godly persons persecuted in the Diocesse of Couentry and Lichfield as we finde them in the Registers of the Diocesse recorded here folowyng The yeare of our Lord. 1485. March 9. amongest diuers and sundry other good men in CoueÌ„try these ix here vnder named were examined before Iohn Bishop of Couentry and Lichfield in S. Michaels Church vpon these Articles folowyng in order FIrst Iohn Blomston was openly and publikely infamed accused reported appeached that he was a very hereticke because he had preached taught holden affirmed that the power attributed to S. Peter in the Church of God by our Sauiour Iesus Christ immediatly did not flit or passe froÌ„ him to remaine with his successours Item that there was as much vertue in an herbe as in the Image of the Uirgine Mary Item that prayer and almes auayle not the dead for incontinent after death he goeth either to heauen 〈◊〉 held whereupon he concludeth there is no Purgatory Item that it was foolishnesse to go on Pilgrimage to the Image of our Lady of Dancaster Walsingham or of the Tower of the Citie of Couentry for a man might as well worship the blessed Uirgin by the fire 〈◊〉 in the â—itchin as in the foresayd places and as well might a man worship the blessed Uirgin when he seeth his mother or sister as in visityng the Images because they be no more but dead stockes and stones Item that he sayd in English with a frowning countenaunce as it appeared a vengeauÌ„ce on all such horson Priestes for they haue great enuy that a poore man should get his liuyng among them RIchard Hegham of the same Citie was accused c. to be a very hereticke because he did hold that a Christen man beyng at the point of death should 〈◊〉 all his owne workes good and â—â—l and submitte him to the mercy of God Item that it was fondnesse to worship the Images of our Lady of Tower in the foresayd Citie or of other Saintes for they are but stockes and stones Item that if the Image of our Lady of Tower were put into the fire it would make a good fire Item that it were better to deale money vnto poore folkes then to offer to the Images of Christ and other Saintes which are but dead stockes and stones RObert Crowther of the same Citie was accused that he was an hereticke because he did hold that who so receiueth the SacrameÌ„t of the altar in deadly sinne or out of charitie receiueth nothyng but bread and wine Item that neither Byshop nor Priestes or Curates of Churches haue power in the market of penaunce to bynde and loose Item that Pilgrimage to the Image of our