d 26 Henry Ramsey Martyr 12 1557  e 27 Thomas Thyrtle Martyr 12 1557 4 f 28 Margaret Hyde Martyr 12 1557  g 29 Agnes Stanley Martyr 12 1557  A 30 William Nicholl Martyr  1558 ¶ May hath 31. dayes The Moone xxx Dayes of their death Yeare of our Lord. 11 b 1 Phillip and Iacob Apostles    c 2 Iohn Hus Martyr  1415 19 d 3 Hieronymus Sauonarola Martyr 23 1499 8 e 4 Dominike Martyr 23 1499  f 5 Siluester Martyr 23 1499 16 g 6 Frier Roy Mar.  1531    Rob. Kyng mar  1532 5 A 7 Robert Debnam Martyr  1532  b 8 Nicholas Marsh Martyr  1532 13 c 9 〈◊〉 Cardmaker aliâs Taylour Preacher Martyr 31 1555 2 d 10    e 11 Iohn Warne mar 31 1555 10 f 12 Margaret Ellis confessor 13 1556  g 13 Hugh Laâ—erocke Martyr 15 1556 18 A 14 Iohn Apprice mar 15 1556 7 b 15 Katherine Hut Widow Martyr 16 1556  c 16 Elizab. Thackuell martyr 16 1556  15 d 17 Ione Hornes mar 16 1556 4 e 18 A blind boy and another with him mar 5 1556  f 19 Thomas Spycer Martyr 21 1556 12 g 20 Iohn Denny mar 21 1556 1 A 21 William Poole Martyr 21 1556    Iohn Slesh confessor 30 1556  b 22 William Norant Martyr 29 1557 9 c 23     d 24 Steuen Gratwike martyr 29 1557 17 e 25 Iohn Thurstone confessor  1557 6 f 26 William Seaman martyr 19 1558  g 27 Thomas Carman martyr 19 558 14 A 28 Thomas Hudson Martyr 19 1558 3 b 29 William Harries Martyr 26 1558  c 30 Rich. Day mar 26 1558 11 d 31 Christian George Martyr 26 1558 ¶ Iune hath 30. dayes The Moone xxix Dayes of their death Yeare of our Lord.  e 1 〈…〉 martyr 1 1416 19 f 2 Anne Askew Martyr Ioh. Lassels gent. Mar. Nich. Belman Mar.  1546 8 g 3 Tho. Hawkes Mar. Tho. Waâ—tes Mar. â—â— 1555 16 A 4 Iohn Simplon Mar. Iohn Ardlâ—y Mar. Nic. Chamberlain mar 14 1555 5 b 5 Tho. Hosmond mar W. Bramford Mar. Tho. Harland Mar. 15 1555  c 6 Iohn Osward Mar. Tho. Read Mar. 6 1556 13 d 7 Tho. Abington Mar. Tho. Wood minist Mar. Tho. Milles Mar. 20 1556 2 e 8 Wil. Adherall Minister confessor 23 1556    Iohn Clement confes 25 1556  f 9 A merchants seruaunt Martyr 26  10 g 10 H. Adlington mar Lau. Pâ—â—nam mar Hen. Wic mar 27 1556  A 11 W. Halliwell mar 27 1556    Th. Bowyer mar George Serle mar 27 18 b 12 Edm. Hurst mar 27 1556    Lion Cawch mar Rafe Iackson mar 27  7 c 13 Ioh. Derifall mar Iohn Roth. mar  1556  d 14 Eliz. Pepper mar 27     Agnes George mar Tho. Parret confes 27 1556 15 e 15 Hunt Ambrose confes Ioh. Morice confes 28 1556 4 f 16 Rog. Bernard mar 29 1556    Adam Foster mar Rob. Lawson mar 30 1556  g 17 Walter Apleby Petronill his wife mar 18 1557 12 A 18 Edm. Allen and Katharine his wyfe mar Io. Bradbrige mar   1 b 19 I. Manning mar Eliz. a blind maid mar Tho. Moore mar 18 1557  c 20 Nich. White mar Nich. Pardâ—â—e mar 19 1557 9 d 21 I. Fishcocke mar Barbara Final mar Bradbriges wid Mar.    e 22 Bendens wife and Wilsons wife Mar. 19 1557 17 f 23 Rich. Woodman mar      Nat. of S. Iohn Bap.   6 g 24 G. Stephens W. Mainard Alexander Hosmans man Martyrs 22 1557  A 25 Tomasin a Woods maid Margery Morice Iam. 22 1557 14 b 26 Morice sonne Dennis Burges Asdowns wife Groues wife Martyrs   3 c 27 Henry Pond mar R. Estland mar 27 1558  d 28 Ro. Southam mar Mat. Ricarby mar      Peteâ— and Paule   11 e 29 Iohn Lloyd mar 27 1558  f 30 Iohn Holyday mar Rog. Holland mar   ¶ Iuly hath 31. dayes The Moone xxx Dayes of their death Yeare of our Lord. 19 g 1 Henry Uoz Mar. Iohn Esch mar â— 1522 8 A 2 〈…〉 Martyr 4 1523  b 3 Andrew Hewet Martyr   16 c 4 Anthony Person Martyr   5 d 5 Robert Testwood Martyr H. Finnemore mar 18 1543  e 6 Iohn Bradford preacher Martyr 1 1555 13 f 7    2 g 8 Iohn Leafe mar Iohn Polley Mar.    A 9 Will. Ming Minister Mar. Richard Hooke Mar. 2 1555 10 b 10 Iohn Blande Preacher Mar. 12 1555  c 11 Iohn Franke mar Humfrey Middleton Mar. 12 1555 18 d 12 Nich. Shetterden Martyr 12 1555 7 e 13 William Dighel Martyr    f 14 Dirike Caruer mar Iohn Launder mar 2 1555 15 g 15 Thomas Iueson Martyr 3 1555 4 A 16 Nich. Hall Mar.    b 17 Iohn Alewoorth confessor      Iohn Carelesse confessor Iohn Gwin mar 1 1556 12 c 18 Iulius Palmer a schoole-maister and Askine Martyrs â—6 1556 1 d 19 Katharine Cauches and Paratiâ—e Massy with her child not one hower old and Guillemine Gilbert Mar. 17 1556  e 20   9 f 21 Thomas Dungate mar    g 22 Iohn Foreman Martyr 18 1556 17 A 23 Symon Miller Mar. Elizabeth Cooper Martyr 13 1556 6 b 24 Mary Magdalene    c 25 Richard Yeoman Minister mar 10 1558 14 d 26 William Pikes Mar. 14 1558 3 e 27 Iames Apostle    f 28 Stephen Cotton Martyr 14 1558    Iohn Slade mar â—4 1558 11 g 29 Stephen Wight Mar. Rob. Milles mar 14 1558  A 30 Rob. Dines mar 14 1558 19 b 31 Tho. Benbricke Gentleman mar 19 1558 ¶ August hath 31. dayes The Moone xxx Daies of their death 〈…〉 our Lord. 8 c 1 Leonard Keyfer Martyr 16 1527 16 d 2 Iames Abbes mar 2 1555 5 e 3 Iohn Demy Gentleman mar 8 1555  f 4 Iohn Newman Martyr â—8 ibid. 13 g 5 Patrike Patingham mar 28 ibid. 2 A 6 Will. Coker mar 23 ibid.    Wil. Hopper mar 23 ibid.  b 7 Henry Laurence Martyr 23 ibid. 10 c 8 Richard Collier Martyr 23 ibid.  d 9 William Steere Martyr 23 ibid. 18 e 10 Richard Wright Martyr 23 ibid. 7 f 11 Elizabeth Warne martyr    g 12 George Tankerfield mart 26 ibid. 15 A 13 Richard Smith Martyr 8 ibid. 4 b 14 8 ibid.  c 15 Stephen Horwood martyr 30 ibid.    Thomas Fusse mar 30 ibid. 12 d 16 William Haile Martyr 31 ibid.  e 17 Robert Samuell Preacher mar 31 1555  f 18 Ioane Waste Mar.  1556 9 g 19 William Bongeor martyr 2 1557  A 20 Robert
whereof the occasion beyng taken onely of the Iewes the slaunder therof therfore he prooueth to be falsly and wroÌ„gfully laid to the charge of the Christians And likewise against all other lies and slaunders obiected of the Heathen against the Christians the sayd Tertullian purgeth the Christians declaring them falsly to be belied wrongfully persecuted not for any defect of theirs but only for the hatred of their name And yet notwithstaÌ„ding by the same persecutions he prooueth in the same Apologie the religion of the christians nothing to be empaired but rather encreased The more saith he we are mowen doune of you the moe rise vp The bloud of Christians is seede For what man sayth he in beholding the painfull torments and the perfect patience of them will not search and inquire what is in the cause And when he hath found it out who will not agree vnto it And when he agreeth to it who will not desire to suffer for it Thus faith he this sect will neuer die which the more it is cutdoune the more it groweth For euery man seing and wondring at the sufferance of the Saints is mooued the more therby to search the cause in searching he findeth it and in finding he followeth it Tertul in eodem Apolog. Thus Tertullian in this daungerous tyme of persecution being stirred vp of God defended the innoceÌ„cie of the Christians against the blasphemy of the aduersaries and moreouer for the instruction of the church compiled many fruitfull workes whereof some are extant some are not to be found Notwithstanding the great learning famous vertues of this worthy maÌ„ certaine errors and blemishes are noted in his doctrine as were before both of Origine Irenaeus and likewise of them were they neuer so excellent that followed them Which errors all here in order to note and comprehend were too long a matter for this story to prosecute This by the way shall be sufficient to admonish the Reader neuer to looke for any such perfection of any man in this world how singular so euer he be Christ onely excepted but some blemishe or other ioyneth himselfe withall whereof more perchaunce shall be sayd when we come to Cyprian And now to returne agayne to the order of bishops of Rome intermitted after Eleutherius afore mentioned next in the bishoprike of Rome succeded Victor who as Platina sayth died quietly in the dayes of Seuerus But Damasus Supplementum Lib. 8. and such as folow the common Chronicles affirme that he died a Martyr after he had sitten x. or as some say xij yeares This Victor was a great styrreâ— as partly before is signified in the controuersie and contention of Easterday For the which he would haue proceded in excommunication against the churches of Asia had not Irenaeus then bishop of Lions with the counsaile of other his brethren there asseÌ„bled repressed his intended violence As touching that coÌ„trouersie of Easter in those dais of the primitiue Church the originall thereof was this as Eusebius Socrates Platina and other record First certain it is that the Apostles onely being intentiue and attendaunt to the doctrine of saluation gaue no heed nor regard to the obseruation of dayes times neither bound the Church to any ceremoniâ—s and rites except those things necessary mentioned in the Actes of the Apostles as strangled and bloud which was ordayned then of the holy Ghost notwithout a most vrgent and necessary cause touched partly in the history before For when the murdering and bloud of Infants was commonly obiected by the Heathen perseâ—utors agaynst the Christians they had no other argumeÌ„t to help theÌ„selues nor to refell the aduersarie but only their own law by the which they were commauÌ„ded to abstaine not onely from all mens bloud but also from the bloud of all coÌ„mon beastes And therefore that law seemeth by the holy Ghost to be geuen also to the same end continued in the Church so long as the cause that is the persecutions of the Heathen Gentiles continued Beside these we read of no other ceremonies or rites which the Apostles greatly regarded but left such things free to the libertie of Christians euery man to vse therein his own discretion for the vsing or not vsing thereof Whereupon as concerning all the ceremoniall obseruations of dayes tymes places meates drinks vestures and such other of all these things neither was the diuersitie among men greatly noted nor any vniformitie greatly required In so much that Irenaeus writing to Victor of the tradition of dayes and of fastings and of the diuersitie of these things then vsed among the primitiue fathers saith Nihilo tamen minus omnes Illi pacem inter se retinuerunt retinemus etiamnuÌ„ leiunij dissonantia fidei concordiam commendat c. That is Notwithstanding all this varietie all they kept peace among themselues yet we keepe it still and this difference of fasting among vs commendeth more the concord of faith And so long did the doctrine of Christian libertie remaine whole sounde in the Church till the tyme of Victor which was about the yeare of our Lord 200. Although the diuersitie of these vsages began something before also in the dayes of Pius and Anicetus about the yere of our Lord 163. to be misliked yet restraint hereof was not so much vrged before as in the tune of Victor And yet neither did the violeÌ„ce of Victor take such place but that the doctrine of Christian libertie was defended and maintained by meanes of Irenaeus and other and so continued in the Church till after the Councell of Nice And thus much concerning the doctrine of Christian libertie of the differences of rites and ceremonies Now to returne to Victor agayne to shew what diuersitie there was in obseruing the day of Easter and how it came thus is the story First in the tyme of Pius and Anicetus an 163. the questioÌ„ of Easter day began first to be moued at what tyme Pius by the reuelation of Hermes decreed the obseruatioÌ„ of that day to be chaunged from the wonted maner of the 14. day of the moone in the first moneth vnto the next Sonday after After him came Anicetus Soter and Eleutherius Bishops of Rome which also determined the same Agaynst these stode Melito Bishop of Sardis Polycarpus and as some thinke Egesippus with other learned men of Asia which Polycarpus being sent by the brethren of Asia came to Rome as is aforesayd to coÌ„ferre with Anicetus in that matter wherin when they could not agree after long debating yet notwithstanding they did both coÌ„municate together with reuereÌ„ce departed in peace And so the celebration of Easterday remained Adiaphoron as a thing indifferent in the Church till the time of Victor Who folowing after Anicetus and hys fellowes and chiefly stirring in this matter endeuoured by all meanes and might to draw or rather subdue the Churches of Asia vnto hys opinion thinking moreouer to
Images inuented of the Diuel the which all men that beleue on Christ ought of necessitie to forsake and detest least they should be an offence to those Iewes that were amongst the Gentiles For this cause dyd S. Paule Circumcise Timothie for this cause did hee sacrifice in the temple and did shaue his head with Aquila and Priscilla at Corinth all which thinges were done to none other purpose then to eschue the offeÌ„ce of the Iewes Hereupon also said Iames to Paule thou seest brother howe many thousand Iewes do beleue all these be zealous notwithstanding of the law Yet seing the Gospell is so manyfestly preached in the worlde it is not lawfull for the faithfull to bee Circumcised neither to offer sacrifice oâ— carnall things to God Therefore Iohn according to the custome of the law the xiiij day of the first moneth at euening did begin the celebration of the feast of Easter nothing respecting whether it were relebrated in the Sabboth or in any other feriall day But Peter when hee preached at Rome remembring that the Lord did arise from death on the first day after the Sabboth giuing thereby an hope to the world of the resurrection thoughht good to institute Easter on the day not after the vse and precepts of the law that was the xiiij day of the first moneth Euen so Iohn looking for the Moone at night if it did arise the next day after were Sonday which was then called the Sabboth then did he celebrate the Easter of the Lord in the euening like as wee vse to do eueÌ„ at this day But if Sonday were not the next day after the xiiij day but fel on the xvi day or xvij or on any other day vnto the xxi he taried alwayes for it and did begin the holy solemnitie of Easter on the euening nexte before the sabboth And so came it to passe that Easter was alwaies kept on the Sonday and was not celebrated but from the xv day vnto the xxj Neither doth this tradition of the Apostle breake the law but fulfilled the same In the which it is to be noted that Easter was instituted froÌ„ the xiiij day of the first moneth at euening vnto the xxj day of the same moneth at euening the which manner all S. Iohns successours in Asia after his death did follow and the Catholike Church throughout the whole worlde And that this is the true Easter and onely of all Christians to be obserued it was not newly decred but confirmed by the Councell of Nice as appeareh by the Ecclesiasticall history Wherupon it is manifest that you Colman do neither folow the example of S. Iohn as ye thinke nor of S. Peter whose tradition you do willingly resist nor of the church nor yet of the gospel in the celebration of Easter For S. Iohn obseruing Easter according to the preceptes of the law kept it not on the first daye after the Sabboth But you precisely keepe it onely on the first day after the Sabboth Peter did celebrate Easter from the xv daye of the moone to the xxj day but you keepe Easter from the xiiij vnto the xx day so that you begin Easter oftentimes the xiij day at night of which maner neither the law nor the Gospell maketh any mention But the Lord in the xiiij day either did eate the olde passouer at night or els did celebrate the sacraments of the new Testament in the remeÌ„braunce of his death and passioÌ„ You doe also vtterly reiect from the celebration of Easter the xxj daye the whiche the law hath chiefly willed to be obserued And therfore as I saide in the keeping of Easter you neither agree wyth S. Iohn nor with Peter nor with the lawe nor yet with the Gospel Then Colman againe aunswered to these things saying Did then Anatholius a godly man and on much coÌ„mended in the foresaid Ecclesiasticall history agaynst the law the Gospell who writeth that the Easter was to be kept froÌ„ the xiiij day vnto the xx or shal we thinke that Columba our reuerend father and his successors being meÌ„ of God who obserued the Easter after this maner did against the holye Scripture where as some of them were men of such godlines and vertue as was declared by their wonderful miracles And I hereby nothing doubting of their holines do endenor to fallow their life order dyscipline Then saide Wilfride it is certaine that Anatholius was both a godly and a learned man and worthy of great commendation but what haue you to do with him seyng you obserue not his order For he following the true rule in keping his Easter obserueth the circle of xix yeares The which either you know not or if you do you coÌ„temne the common order obserued in the vniuersal church of Christ. And moreouer the saide Anatholius doth so count the xiiij day in the obseruation of Easter as he confesseth the same to â—e the xv day at night aâ—ter the maner of the EgiptiaÌ„s and likewise noteth the xx day to be in the feast of Easter the xxi in the euening the which distinctioÌ„ that you know not by this may appeare for that you keepe the Easter on the xiij daye before the full Moone Or otherwise I can aunswere you touching your father Columba and his successors whose order you say you follow moued therto by their miracles on this wise that the Lorde will aunswere to many that shall say in the day of iudgement that in his name they haue prophesied cast out deuils haue done many miracles c. that he neuer knew theÌ„ But God forbid that I should say so of your fathers bicause it is much beter to beleue wel of those we know not then ill WherevpoÌ„ I deny not but they were the seruaunts of God and holy men the which loued the Lord of a good inteÌ„t though of a rude simplicitie And I thinke that the order whiche they vsed in the Easter did not much hurt them so long as they had none amongst them that could shew theÌ„ the right obseruation of the same for them to follow For I thinke if the truth had beene declared vnto them they woulde as well haue receiued it in this mater as they did in others But you and your felowes if you refuse the order of the apostolicall sea or rather of the vniuersal Church which is confirmed by the holy scripture without al doubt you doe sinne and though your forefathers were holy meÌ„ * what is their fewnes being but a corner of an IlelaÌ„d to be preferred before the vniuersall Churche of Christ dyspersed throughout the whole world And if Columba your father ours also being of Christ were mighty in miracles is he therefore to bee preferred before the Prince of the holy Apostles to whom the Lord said thou art Peter and vpon this rocke will I builde my Church and the gates of hell shal not preuayle against it
1255. in the month of August Ex Gualt Gisburn At length the childe being sought found by the mother being cast in a pit 32. of those abhominable Iewes were put to executioÌ„ wherof Mathew Paris reciteth a long storie The same or like fact was also intended by the like Iewes at Norwich 20. yeres before vpon a certaine childe whom they had first circumcised deteined a whole yere in custodie intending to crucifie him for the which the Iewes were sent vp to the tower of LoÌ„don of whom 18. were hanged the rest remained long in prison Ex Cestrens lib. 7. Of this wicked Iewish people I find also in the boke of Flor. hist. that about this yere of our Lord 1255. they began first to be expelled out of Fraunce by the commaundement of the French king being then in Palestina warring against the Turkes By the occasion that it was obiected then by the Turke against him and other Christian princes for the reteining the Iewes amoÌ„gst theÌ„ which did crucify our sauiour and warring agaynst them which did not crucifye him Ex Flor. Hist Of these Iewes moreouer king Henry the same yere 1255. exacted to be geuen vnto him 8000. markes in paine of hanging Who being much agreued therwith complayning that the king went about their destruction desired leaue to be geuen theÌ„ of the king that they might depart the realm neuer to returne agayne But the king committed the doing of that matter vnto Earle Richard his brother to enforce them to pay the mony whether they would or no. Moreouer of the same Iewes mention is made in the story intituled EulogiuÌ„ Of the Iewes in Northhampton who had amoÌ„g theÌ„selues prepared wilde fire to burn the city of LondoÌ„ For the which diuers of theÌ„ were takeÌ„ burned in the time of Lent in the said city of NorthhamptoÌ„ which was 2. yeres before about the yere of our Lord. 1253. Ex Eulogio And for so much as mention here is made of the Iewes I cannot omit what some English storyes write of a certaine Iew who not long after this time about the yeare of our Lord. 1257. fell into a priuy at â—uekesbury vpon a Sabboth day which for the great reuerence he had to his holy Sabboth would not suffer himselfe to be plucked out And so Lord Richarde Earle of Glocester hearing thereof would not suffer him to be drawne out on sonday for reuerence of the holy day And thus the wretched superstitious Iew remaining there till Monday was found dead in the dong And to note the blinde superstitioÌ„ of that time not only among the Iewes but also among the christians to omit diuers other storyes as of Walter Gray Archbish. of Yorke who comming vp to the ParliameÌ„t at LondoÌ„ an 1255. with vnordinate fasting did so ouercharge nature pyned himselfe as the story meÌ„tioneth did so drye vp hys braine that he losing therby all appetite of stomack going to Fulham there within 3. dayes died as in the compiler of Flor. Hist. is both storyed and reprehended Let this also be adioyned which the forenamed author and in the same yere is recorded of one named Peter Chaceporce who diyng in FrauÌ„ce an 1255. left in bequest of his testameÌ„t 600. marks for lands to be purchased to the house of MertoÌ„ for God to be serued there perpetually pro anima eius omnium fideliuÌ„ i for his soules health and all faythfull soules As who would say Christian fayth were not the ordinary meanes sufficient to saluation of faythfull soules without the quire seruice of the Monkes of Merton Ye haue heard it often complained before how the vsurped power of the Pope hath violeÌ„tly and presumptuously encroched vpon the Church of England in geuing conferring benefices and prebends to his Italians and strangers to the great damage and ruine of Christes flock manifold waies This violent iniury oppression of the Pope as by no lawfull and gentle meanes could be reformed so by occasion meanes inordinate about this time it began somwhat to be brideled The matter whereof was this as it is in the collector of Flor. Hist. recited In the dayes of the raigne of this king 44. The Byshop of London named Fulco had geuen a certaine prebende in the Church of S. Paul to one master Rustandus the Popes messenger heere in Englande Who entring into the profession of the graâ—e friers shortly after dying on the other side of the sea the Pope immediatly conferred the sayd prebend to one of his specials a like straunger as the other was before About the same instant it befel that the bishop also of London deceased wherby the byshoprick now vacant fell into the kings handes Who hearing of the death of the forenamed Rustandus gaue the sayd prebendship geuen of the Pope before to one Iohn Crakehale his vnder treasurer Who with all solemnitie tooke his installation vnknowing as yet that it was bestowed of the Pope before It was not loÌ„g after as time grew but this being noised at Rome forthwith commeth downe a certaine Proctor named Iohn Gras wyth the Popes embulled letters to receaue the collation of the benefice by his commission procuratory geuen by the Pope wherin Iohn Crakehale had bene already installed as is aforesaide by the kings donation This matter comming in trauise before Boniface Archbishop of Cant. hee inquiring and searching which donation was the first finding the popes graunt to be the former gaue sentence with him against the king so that in conclusion the Romane clearke had the aduauntage of the benefice although the other had long enioyed the possession therof before Thus the popes man being preferred and the Englishman excluded after the partie had bene inuested stalled after the vse and maner hee as thinking to be in sure possession of his place attempted with the rest to enter the Chapter house but was not permitted so to do wherupon the popes clerke geuing place to force and number went toward the archbishop to complaine This being knowne certaine recluses pursued him and so being compassed about one in the thicknesse of the throng being neuer after knowne sodenly rushing vpon him a â—itle aboue his eies so pareth of his head yâ— he fell downe dead The same also was done to an other of his felowes in fleing away This hainous murder being famed abroad strait inquirie therof was made but the deede doer could not be knowen Although great suspition was laide vpon Crakhale the kings Chaplein yet no proofe could be brought But moste men thought yâ— bloudy fact to be done by certaine ruffians or other light persons about the City or the Court disdaining belike that the Romanes were so enriched wyth Englishmens liuings by whome neyther came relief to any Englishman nor any godly instruction to the flocke of Christ. And therefore because they sawe the Church and realme of England in such subiection and
Basset which before was appoynted to worke that feat wyth mattockes and other instruments of yron and men prepared for the nonce neare to the monasterie of S. Andrewe did vndermine the wall of the Citie And by this meanes the wal fel downe lightly and there was made a great plaine so that in one forefront there might haue gone together on a row 40. horsemen And of this subteltie the alian Monkes that were there were thought to be the workers because they made way and entraunce for them that came in But when they that passed by saw this the kings banners were erected ready to enter in There was a great howling made the noise of the people came to the eares of the Barons they made speede to resist them but it was all in vaine because they were already preuēted of a great cōpany of their enemies But Simon Mountfort the yōger after he had valiantly fought a while in the middest of his enemies wyth Peter Mountfort and a fewe that were with him when Edward the kings sonne came was by his commaundement taken and led away prisoner But the clearks of the vniuersitie of Oxforde which vniuersitie by the Barons commandement was trāslated thether did worke against the kings men more hurte then the other Barons wyth their slings long bowes and crossebowes for they had a banner by themselues and that was set vp a hie against the king Where withall the king being greatly moued sware at his entring in that they should al be hanged Which when they hard many of them shaued their crownes they that were able ran away as fast as they coulde And when the king entred the Citie many fled in their armour into the Castell other left their horse and harnesse and ranne into churches and a few were slain and those were of the common people But there was not much bloudshed because all things were done as vppon a sodaine When the Citie was at the length set in a quiet the king commaunded his othe to be executed vpon the Clarkes But his counsellers said vnto him This be farre from thee O king for the sonnes of thy Nobles and of other great men of thy kingdome were there gathered together into the Vniuersitie whome if thou wouldest cause to be hanged or slaine euen they that nowe take thy parte would rise vp against thee not suffering to the vttermost of their powers the bloud of their sonnes and kinsfolkes to be shed And so the king was pacified and his wrath against the Clerks was stayed In the same day after little more then an houre the kings host assaulted the Castell and the new hold keepers were afraide for that they had not victuals other things necessary for their resistance therfore they sent immediatly messengers vnto the King and yeelded themselues to the kings mercy There were taken that day these Knights Barons vnder wrytten Lord William de Ferrers Lorde Peter Mountfort cōpanion of the sayd Simon de Moūtforte the yonger Lord Baldwyn de wake Lorde Adam de Newmarche Lord Roger Bertram Lord Simon the sonne of Simon a valiaunt warriour which first erected hys banner against the king Lorde Berengarius de waterwile Lord Hugo Bubiam Lord Thomas Maunsell Lord Roger Botemlam Nicolas wake Lord Robert de Newton Lord Philip de Driby Brimbald de Pauncefoote All these afore hand did the king take prisonners and many more of whom he committed some to the Lord Nicolas of Hauersam to be kept in the same Castle well defēsed some he led away with him and some he sent to diuers Castels and appointed Simon Mountfort to be cast into windfore Castell And all these things as touching the taking of Northampton were done on the Sabboth day in passion weeke being the thyrd of Aprill in the yeare of our Lord. 1264. And the king went forward euen to Notingham burning and wasting the manners of the Lords and others his enemies and there he gathered together his nobles and greatly increased hys number When this ill lucke was tolde of them that there were run away to the Earle Simon whiche was comming towardes Northampton with a great hoste he was in a great rage yet was not discouraged But immediatly going to London caused a chariot to be made him after the maner of lytters or couches wherein he might ride as though he were sicke for he fayned himselfe to be feeble and weake whereas he was in deede a stout and valiaunt warriour And there gathered to him other noble men that were cōfederate with him Earles and Barōs euery one bringing with them their seuerall armies And preparing their ingynes of woode they went to besiege Rochester for the Earle of Worcester in the kynges behalfe kept both the towne and castell When they had gotten the first gate and the bridge they were partly wounded and compelled to retire and there that valiant knight Roger de la Bourne was wounded and very il handled And whilest they continued siege there a while it was told them that the kyng was comming toward London with a mighty host And they sayd one to an other if the king at hys cōming should take London we shall be shut in as it were in a straight corner Let vs therefore returne to London that we may keep in safety both the place and the people Therefore appointing certaine persons to keepe the siege they returned to London At the length when the king came they went forth with the Citizens to meere him not with floures and palmes in their handes but swordes and speares The K. shunned them and after he had the Castell of Kingston which was the Erle of Glocesters he went from thence to Rochester where after he had killed a few he brake that siege and from thence the king went to Tunbridge And the towne and Castell now being geuen vp to him he tooke there the Countesse of Glocester put her into an Abbey not to be kept in hold but to goe at libertye whether she would And he left for the custody of the Castell and City a great part of his hoast to the number of aboue xx picked out ensignes for that it was commonly said that the Earle of Glocester would come out of hād to assault them Which being done he continued on his iourney to Winchester where he receiued to peace the seamen of the hauē townes And three dayes alter vpon the sonday following he came to the towne of Lewes and was receaued into the Abbey and his sonne Edward into the Castell Then the Barons sent letters to the king the 12. day of May the tenor wherof followeth TO theyr most excellent Lord Henry by the grace of God king of England Lord of Ireland and Duke of Aquitania hys Barons and other his faythfull subiectes being willing to keep their othe and fidelitie to God and him send greeting and due obedidience with honour and reuerence Whereas by many
priest haddeÌ„ their part of sacrifices and the first bygeten beastes and other things as the lawe telleth And Lorde S. Paul thy seruant sayth that the order of the priesthode of Aaron ceased in Christes comming and the lawe of that priesthode For Christ was end of sacrifices yoffered vpoÌ„ the crosse to the father of heauen to bring man out of sinne and become himself a priest of Melchisedeks order For he was both king priest without beginning and end and both the priesthoode of Aaron and also the law of that priesthode ben ychaunged in the comming of Christ. And S. Paul sayth it is reproued for it broghâ— no man to perfection For bloude of gotes ne of other beastes ne might done away sinne for to that Christ shad his bloud A Lord Iesu wether thou ordenest an order of priests to offreÌ„ in the auter thy flesh and thy bloude to bringen men out of sinne and also out of peine And whether thou geue them alonelych a power to eat thy flesh and thy bloud and wether none other man may eate thy flesh and thy bloud with outen leue of priestes Lord we beleeuen that thy flesh is verey meate and thy bloude verey drinke and who eateth thy flesh and drinketh thy bloud dwelleth in thee and thou in him and who that eateth this bread shall liue without end But Lord thine disciples sayd this is an hard worde but thou answerest them and seidest When yee seeth mans soone stiuen vp there hee was rather the spirite is that maketh you liue the wordes that yche haue spoken to you ben spirite life Lord yblessed more thou be for in this worde thou teachest vs that hee that kepeth thy wordes and doth after them eateth thy fleshe and drinketh thy bloude and hath an euerlasting life in thee And for we shoulden haue minde of thys liuing thou gauest vs the sacrament of thy flesh and bloud in forme of bred and wine at thy supper before that thou shouldest suffer thy death and tooke bread in thine hand and saidest take ye this and eate it for it is my body and thou tookest wine and blessedest it and sayde thys is the bloud of a new and an euerlasting testament that shall be shed for many men in forgeuenes of sinnes as oft as ye haue done doo ye this in minde of me A Lord thou ne bede not thine disciples makeÌ„ this a sacrifice to bring men out of paines gif a priest offred thy body in the alter but thou bede them go and fullen all the folke in the name of the father the sonne and the holy ghost in forgeuenes of their sinnes and teache ye them to keepe those thynges that ych haue coÌ„manded you And Lord thine disciples ne ordeined not priests principallich to make thy body in sacrament but for to teach the people and good husbandmen that well gouern their housholds both wiues children their meiny they ordeind to be priests to teachen other men the law of Christ both in worde in dede they liuedein as true Christen men euery day they eaten Christes body and drinken his bloude to the sustenance of liuing of theyr soules and otherwhiles they tooken the sacrament of his body in forme of bread and wine in mind of our Lord Iesu Christ. But all this is turned vpse downe for now who so will liuen as thou taughtest he shal ben holden a foole And gif he speake thy teaching he shal ben holden an heretick accursed Lord yhaue no lâ—nger wonder hereof for so they seiden to thee wheÌ„ thou wer here some time And therefore wee moten take in pacience theyr wordes of blasphemy as thou didest thy selfe or els we weren to blame And truelych Lord I trowe that if thou were nowe in the world and taughtest as thou diddest some time thou shuldest ben done to death For thy teaching is damned for heresy of wise men of the world and then moten they nedes ben heretickes that teachen thy lore and all they also that trauelen to liue thereafter And therfore Lord gif it be thy wil helpe thine vnkunning lewde seruaunts that wolen by their power and their kunning helpe to destroy sinne Leue Lorde sithe thou madest woman in helpe of man in a more fraile degree then man is to be gouerned by mans reason What perfection of charity is in these priests and in men of religion that haue forsaken spoushod that thou ordeinedst in Paradise betwixt man and woman for perfection to forsaken traueile and liuen in ease by other mens traueile For they mow not do bodilich workes for defouling of their handes with whom they touchen thy precious body in the aulter Leue Lorde gif good men forsaken the company of woman nedes they moten haue the gouernaile of man then moteÌ„ they ben ycoupled with shrewes and therfore thy spoushode that thou madest in clennes from sinne it is nowe ychaunged into liking of the flesh And Lord this is a great mischiefe vnto thy people And young priestes and men of religion for defaulte of wiues maken many women horen and drawen through their euell ensample many other men to sinne and the ease that they liuen in and their welfare is a great cause of this mischiefe And Lord me thinketh that these ben quaint orders of religion and none of thy sect that wolen taken horen whilke God forfendes and forsaken wiues that God ne forfendeth not And forsaKen trauail that God commaunds and geuen their selfe to idlenes that is the mother of all noughtines And Lorde Mary thy blessed mother and Ioseph touched oftentimes thy body and wroughten with their honds and liueden in as much clennes of soule as our priestes done nowe and touched thy body and thou touchedest them in their soules And Lorde our hope is that thou goen not out of a poore mans soule that traueileth for his liuelode with his handes For Lord our beliefe is that thine house is mans soul that thou madest after thine owne likenes But Lord God men maketh nowe great stonen houses full of glasen windowes and clepeth thilke thine houses and Churches And they setten in these houses Mawmets of stockes and stones and to fore them they knelen priuilich apert and maken their prayers and all this they sayen is thy woorship and a great herieng to thee A Lorde thou forbiddest sometime to make suche Mawmetes and who that had yworshipped such had be woorthy to be deeade Lorde in the Gospell thou sayst that true heriers of God ne herieth him not in that hil beside Samarie ne in Hierusalem neyther but true heriers of God herieth him in spirite and in trueth And Lord God what herying is it to bilden thee a church of dead stones and robben thy quicke Churches of their body liche lyueloode Lord God what heryeng is it to cloth mawmets of stockes and of stones in siluer and in golde and
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
with the Sherifte and that the one shall teach them Gods law and the other mans law as ye heard in King Edgars lawes before Many other lawes both Ecclesiasticall and temporall besides these were enacted by these and other Kings heere in England before the Conquest but these be sufficient to geue the vnderstanding Reader to consider how the authority of the Bishops of Rome all this while extended not so farre to prescribe lawes for gouernement of the Church but that Kings and Princes of the Realme as they be now so were then full gouernours heere vnder Christ as well in causes Ecclesiasticall as temporall both in directing orders instituting lawes in calling of Synodes and also in conferring Byshoprickes and benefices without any leaue of the Romish Bishops Thus Odo Dunstane Oswold Ethelwold Aldelinus and Lancfrancus although they fet their palles afterwarde from Rome yet were they made Bishops and Archbishops by Kings only not by Popes And thus stoode the gouernement of this Realme of England all the time before the Conquest till Pope Hildebrand through the setting on of the Saxons began first to bring the Emperour which was Henry 4. vnder foote Then followed the subduing of other Emperours Kings and subiects after that as namely heere in England when Lancfrancus Anselmus and Becket went to complayne of their Kings and gouernours then brought they the Popes iudiciall authority first from Rome ouer this land both ouer Kings and subiects which euer since hath continued till these latter yeares Albeit the sayd Kings of this Realme of England being prudent Princes and seeing right well the ambitious presumption of those Romish Byshops did what they could to shake off the yoke of their supremacie as appeareth by the lawes and Actes of their Parliaments both in king Edward the thirds time King Richard the 2. and King Henry the 4. aboue in their Parliament notes specified yet for feare of other foreine Princes and the blind opinion of their subiectes such was then the calamitie of that time that neither they could nor durst compasse that which faine they would till at last the time of their iniquitie being complete through the Lords wonderfull working theyr pride had a fall as in the next Volume ensuing the Lord so graunting shall by proces of hystorie be declared The Image of the true Catholicke Church of Christ. ¶ The proude primacie of Popes paynted out in Tables in order of their rising vp by little and little from faythfull Byshops and Martyrs to become Lords and gouernours ouer King and kingdomes exalting themselues in the Temple of God aboue all that is called God c. 2. Thessalonians 2. IN the Table of the primitiue Churche aboue described hath bene gentle Reader set forth and exhibited before thine eies the greeuous afflictions and sorowfull tormentes which thorough Gods secret sufferance fell vpon the true Saints and members of Christes Church in that time especially vpon the good Bishops Ministers and teachers of the flocke of whome some were scourged some beheaded some crucified some burned some had their eies put out some one way some another miserably consumed which daies of wofull calamitie cōtinued as is foreshewed neare the space of CCC yeares During which time the deare spouse and elect Church of God being sharply assaulted on euery side had small rest no ioy nor outward safetie in this present world but in much bitternes of hart in continuall teares and mourning vnder the crosse passed ouer their daies being spoiled imprisoned contemned reuiled famished tormented and martired euerywhere who neither durst well tarie at home for feare and dread and much lesse durst come abroade for the enemies but onely by night when they assembled as they might sometimes to sing Psalmes and Hymnes together In all which their dreadfull dangers and sorrowfull afflictions notwithstanding the goodnes of the Lord left them not desolate but the more their outward tribulations did increase the more their inward consolations did abound and the farther off they seemed from the ioyes of this lyfe the more present was the Lorde wyth them wyth grace and fortitude to confirme and reioyce theyr soules And though theyr possessions and riches in this world were lost and spoyled yet were they enriched wyth heauenly giftes and treasures from aboue an hundreth fold Then was true Religion truely felt in hart Then was Christianitie not in outwarde appearance shewed but in inward affection receaued and the true image of the Churche not in outwarde shew pretensed but in her perfect state effectuall Then was the name and feare of God true in hart not in lippes alone dwellyng Fayth then was feruent zeale ardent prayer not swimming in the lippes but groned out to God from the bottome of the spirite Then was no pride in the Church nor laysure to seeke riches nor tyme to keepe them Contention for trifles was then so far from Christians that well were they when they could meete to pray together agaynst the Deuill authour of all dissention Briefly the whole Churche of Christ Iesus wyth all the members thereof the farther it was from the type and shape of this worlde the nearer it was to the blessed respect of Gods fauour and supportation ¶ The first rising of the Byshops of Rome AFter this long tyme of trouble it pleased the Lord at length mercifully to looke vpon the Saints and seruauntes of his sonne to release their captiuitie to release their miserie and to binde vp the old Dragon the Deuill which so long vexed them whereby the Church began to aspire to some more libertie and the Bishops which before were as abiects vtterly contemned of Emperours through the prouidence of God which disposeth all things in his time after his owne willy began now of Emperours to be esteemed and had in price Furthermore as Emperours grew more in deuotion so the Bishops more and more were exalted not only in fauour but also preferred vnto honour in so much that in short space they became not quarter maisters but rather halfe Emperours with Emperours Constantinus the Emperour embrasing Christen Byshops By which words of S. Paul we haue diuers things to vnderstand First that the day of the Lordes cōming was not thē nere at hand Secōdly the Apostle geuing vs a tokē before to know whē that day shall approch biddeth vs looke for an aduersary first to be reuealed Thirdly to shew what aduersary this shal be he expresseth him not to be as a common aduersary suche as were then in his time For although Herode Annas and Cayphas the high Priestes and Pharasyes Tertullus Alexander the Coppersmith Elymas Symō Magus Nero the Emperor in Paules time were great aduersaryes yet here he meaneth another besides these greater thē all the rest not such a one as should be like to Priest King or Emperor but such as farre exceding the estate of all kinges priests and Emperors should be the prince of priests should make kings to
that since that time all persons from the hyest to the lowest both rich poore haue bene glad to send seek to Rome yea Kinges Emperors Queens Dukes haue bene glad to kisse the Bishops feete and to lead hys horse by the bridle So that the Maiesty of Rome in the old heatheÌ„ Emperors days was neuer more terrible nor glorious nor neuer had more power to persecute ouercome gods Saintes theÌ„ these lambelyke Byshops of Rome haue had and haue exercised these 500. yeares in Christendome And therefore who els in all the world hath so much power to do the workes of the first beast before hys face as he or who but he alone which forceth both high and low rich and poore free and bond to receaue the seale and to become loyall to the Citie and sea of Rome so that whoseuer hath not the marke whereby to be knowne to holde of the Churche of Rome shall haue no place to buy and sell nor to occupy in all Christendome Now if any Papist whatsoeuer in answering to this my questioÌ„ can apply this propheticall mistery of these 2. beasts otherwise then thus I would hartely desire him to take so much paynes to satisfie this doubt at his good pleasure laysure In the meane season let this stand for a Corolarium that the bishop of Rome by this description must be that second beast prophesied to come in the latter time of the Church vnder a false pretensed lambe to restore agayn the old persecutions of Rome and to disturbe the whole Church of Christ as this day to truely is come to passe ¶ The fourth Question AS touching my fourth question although I could vrge you with an other like propheticall place of scripture no lesse euident agaynst the bishop of Rome taken out of the second Epistle of S. Paule to the Theâ—la where mention is made of the sonne of perdition sitting in the Temple of God as god aduauÌ„cing himselfe aboue al that is called god c. which place ye can by no reasonable euasioÌ„ auoyd yet notwithstanding to let this passe I turne my questioÌ„ to aske this of you whether the religion of Christ be mere spiritual or els corporall If ye affirme it to be corporall as was the old religioÌ„ of the Iewes coÌ„sisting in outward rites sacrifices ceremonies of the law theÌ„ shew if ye can what any one outward actioÌ„ or obseruatioÌ„ is required in christian religioÌ„ by the scripture as necessary in a christen man for remissioÌ„ of sinnes saluation saue onely the two Sacramentall ceremonies of outward Baptisme of the Lordes Supper Howbeit neither these also as they are corporall that is to say neither the outward action of the one nor of the other coÌ„ferreth remissioÌ„ of sinnes nor saluation but onely are visible shewes of inuisible spirituall benefits And furthermore if our god whoÌ„ we serue be spirituall how can his religioÌ„ seruice be corporall as we are taught by the mouth of our sauior saying God is a spirit and therfore they that worship him must worship in spirit verity c. Ioan. 4. Now if ye graunt as ye must needes this our christen religion to be spirituall not a corporall religioÌ„ theÌ„ shew if ye can any one poynt of all these thinges which ye striue for so much with vs to be spirituall but altogether corporall externe matters ceremoniall obseruations nothing coÌ„ducing to any spirituall purpose as your outward successioÌ„ of bishops garmentes vestures gestures coâ—lors choise of meates differeÌ„ce of dayes times places hearing seing saying touching tasting numbring of beades gilding worshipping Images building monasteries rising at midnight silence in cloysters absteining from flesh white meat fasting in Lent keeping Imberdayes hearing masse diuine seruice seing adoring the body in forme of bread receiuing holy water holy bread creeping to the crosse carying palmes taking ashes bearing candles pilgrimage going sensing kneeling knocking aultars superaltars candlestickes pardons In orders crossing annoynting shauing forswering mariage In baptisme crossing salting spatling exorcising washing of handes At Easter earâ— confession penaunce doing satisfaction And in receiuing with beardes new shauen to imagine a body where they see no body though he were there present to be sene yet the outward seing touching of him of it selfe without fayth conduceth no more theÌ„ it did to the Iewes At RogatioÌ„ daies to cary banners to follow the crosse to walke about the fieldes After Pentecost to go about with Corpus Christi play At halowmas to watch in the church to say a dirige commendations to ring for all soules to pay tithes truely to geue to the high aultar And if a man will be a Priest to say Masse Mattens to serue the Saynt of that day and to lift well ouer his head c. In sicknes to be aneled to take his rites after his death to haue funerals obites sayd for him and to be rong for at his funerall moneth mind and yearemind c. Adde moreouer to these the outward sacrifiâ—â— of the Masse with opus operatum sine bono motu vtentis c. All which thinges aboue recited as they conteine the whole summary effect of all the popes catholicke religion so are they all corporall exercises consisting in the externe operation of man Which if they can make a perfect right catholicke christian then it may be said that men may be made perfect christians by flesh and bloud without any inward working of faith or of the holy ghost For what is in all these but the flesh bloud of his strength is able to accoÌ„plish though no inward strength or motion of the holy Ghost did worke But now the order of our religion way of saluation consisteth not in such corporall or outward things as these but in other more higher more spirituall gifts which farre exceed the capacity of flesh bloud of the which giftes the chiefest onely meane cause that saueth man remitteth sinnes is his fayth in Christ. Which fayth I thus define for a man to beleue by the bloudshedding of Iesus the sonne of god his sinnes to be forgeuen Gods wrath to be pacified himselfe to be iustified perfectly from all accusations that can be layd vnto him c. And though the Papistes make a light matter of this to beleue in Christ and when they heare vs say that fayth onely iustifieth they obiect to vs again and make it a small matter to be saued if fayth onely iustifie vs. Yet notwithstanding this fayth if it be well examined is such a thing that flesh and bloud is not able to attayne therto vnles Gods holy spirite froÌ„ aboue do draw him Moreouer besides this fayth many other thinges are incident also to the doctrine of our saluation Albeit as no causes therof but either as Sacramentes and seales of fayth or as declarations thereof or els as fruites effects
folowyng the same So Baptisme and the Supper of the Lord be as testimonies and profes that by our fayth only in Christ we are iustified that as our bodyes are washed by water and our life nourished by bread and wine so by the bloud of Christ our sinnes be purged and the hunger of our soules releued by the death of his body Upon the same fayth riseth also outward profession by mouth as a declaration thereof Other thinges also as fruites and effectes do follow after fayth as peace of conscience ioy in the holy Ghost inuocation patience charitie mercy iudgement sanctification For God for our fayth in Christ his sonne therfore geueth into our hartes his holy spirite of comfort of peace and sanctification whereby mans hart is moued to a godly disposition to feare God to seek him to call vpon him to trust vnto him to stick to him in all aduersities and persecutions to loue him for hys sake also to loue our brethren to haue mercy and compassion vpon them to visite them if they be in prison to breake bread to them if they be hungry and if they be burdened to ease them to clothe them if they be naked and to harbour them if they be houseles Mat. 25. with such other spirituall exercises of pietie and sanctification as these which therefore I call spirituall because they proceede of the holy spirite and law of God which is spirituall And thus haue ye a Catholicke Christian defined first after the rules of Rome and also after the rule of the Gospell Now conferre these Antitheses together and see whether of these is the truer christian the ceremonial man after the Church of Rome or the spirituall man with his fayth and other spirituall fruites of pietie following after the same And if ye say that ye mixt them both together spirituall thinges with your corporall ceremonies to that I aunswere agayne that as touching the end of remission of sinnes and saluation they ought in no case to be ioyned together because the meane cause of all our saluation and remission is onely spirituall and consisteth in fayth and in no other And therefore vpon the same cause I come to my question agayne as I began to aske whether the Religion of Christ be a mere spirituall religion and whether in the Religion of Rome as it is now is any thing but onely mere corporall thinges required to make a catholicke man And thus I leaue you to your aunswere IN turning ouer the first leafe of this booke which is pag. 2. col 1. and in the latter end of the same colume thou shalt finde gentle Reader the argument of Pighius Hosius wherein thus they argue That forsomuch as Christ must needes haue a catholicke Church euer continuing here in earth which all men may see wherunto all men ought to resort and seeing no other church hath endured continually from the Apostles visible here in earth but only the church of Rome they conclude therefore the Church onely of Rome to be the right Catholicke Church of Christ. c. In aunswering whereunto this is to be sayd that forsomuch as the medius terminus of this argument both in the Maior and Minor consisteth onely in the word visible and vnknowne if they meane by this word visible in the Maior that Christes Church must be seene here to all the world that all men may resort to it it is false Likewise if they meane by the same word visible in the Minor that no other Church hath bene seene and known to any but onely the Church of Rome they are likewise deceiued For the true Church of Christ neyther is so visible that all the worlde can see it but onelye they whiche haue spirituall eyes and bee members thereof nor yet so inuisible agayne but suche as be Gods elect and members therof doe see it and haue seen it though the worldly eyes of the most multitude cannot so doe c. Wherof read more in the protestation aboue prefixed to the church of England Foure considerations geuen out to Christian Protestantes professours of the Gospell with a briefe exhortation inducing to reformation of life ¶ The first consideration AS in the page before foure questions were moued to the Catholick Papists to answere them at theyr leysure so haue I here to the Christian Gospellers foure considerations likewise for them to muse vpon with speede conuenient THe first consideration is this euery good man well to weigh with himselfe the long tranquillitie the great plenty the peaceable libertie which the Lord of his mercy hath bestowed vpon this land during all the reigne hetherto of this our Souereigne and most happy Queene ELIZABETH in such sort as the like example of Gods aboundant mercies are not to be seene in any nation about vs so as we may well sing with the Psalme in the Churche Non fecit taliter omni nationâ— opes gloria suae non manifestauit eis first in hauing the true light of Gods gospel so shining among vs so publickly receiued so freely preached with such libertie of conscience without daunger professed hauing withall a Prince so vertuous a Queene so gratious geuen vnto vs of our owne natiue country bred and borne amongst vs so quietly gouerning vs so long lent vnto vs in such peace defending vs agaynst such as would els diuoure vs briefly what could we haue more at Gods hand if wee woulde wish or what els could we wish in this world that we haue not if this one thing lacked not grace to vse that well which we haue ¶ The second consideration AS these thinges first are to be considered concerning our selues so secondly let vs consider likewise the state and tymes of other our countrymen and blessed Martyrs afore past what stormes of persecutions they susteined what little rest they had with what enemies they were matched with what crosses pressed vnder what Princes vnder what Prelates they liued or rather dyed in the dayes of King Henry the 4. king Henry 5. King Henry 7. King Henry 8. Queene Mary c. vnder Boâ—er Bishoppe of London Gardiner Bishoppe of Winchester Cholmley Story Bishoppe Arundell Stokesley Courtney Warham At what time children were caused to set fire to their fathers The father adiured to accuse the sonne the wife to accuse the husband the husband the wife brother the sister sister the brother examples whereof are plenty in this booke to be seene pag. 774. ¶ The third consideration THirdly let vs call to mynd considering thus with our selues These good men and worthy Martyrs in those dangerous daies tastyng as they did the heauy hand of Gods sharpe correction beginning commonly with his owne house first if they were aliue now in these Alcion daies vnder the protection of such a peaceable prince O what thanks would they geue to God how happy would they count themselues hauing but halfe of that we haue with freedome onely of conscience and safetie of lyfe Or if in
occupat ire polo. Hoc pater ipse toâ—ans flagranti distulit axe Imperia vertit Regna superba solo Saeua Silex quià nam flammantibus incita fundis Vrbium elatis peruiciosaminis Coctilibus muris Romana Semiramis audax Prospice iam Bobylon iam ruit illatua Saxeaiam rupes quantas dabit acta ruinas Quas strages miseris horrida Romulidis Vltimus hic labor est montis rapientis auari Puppicolasque papas papicolasque popas At vos foelices animae quibus aurea cordi Saecla pias puro funditis ore preces Aligeraeque acâ—es ciues stellantis Olympi Plaudite Roma fuit Babela papa fuit In sanguisugas Papistas Philippus Stubbes QVi sacrum Christi satagit conuellere verbum Vulnificum contrà calcitrat hic stimulum Florida quae nimio compressa est pondere palma Fortius exurgit viribus aucta suis. Auricomansque crocus quo calcatur magis exâ—â— Hoc magis excrescit floret eoque magis Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantumuis turba papalis Conspuat exurat crescit vbique tamen FINIS Actes and Monumentes of Christian Martyrs and matters Ecclesiasticall passed in the Church of Christ from the Primitiue beginning to these our dayes as well in other Countreys as namely in this Realme of England and also of Scotland discoursed at large CHRIST our Sauiour in the Gospell of S. Mathew Cap. 16. hearing the confessioÌ„ of Simon Peter who first of all other openlye acknowledged him to be the sonne of God and perceauing the secret had of his father therin aunswered agayne and alludyng to his name called him a Rocke vpon which Rocke hee would buylde his Church so stroÌ„g that the gates of Hell should not preuaile against it c. In which wordes three things are to be noted First that Christ will haue a Churche in this world Secondly that the same Church should mightely be impugned not onely by the world but also by the vttermost strength powers of all hell And thirdly that the same Church notwithstaÌ„dyng the vttermost of the deuill all his malice should continue Which Prophesie of Christ we see woÌ„derfully to be verified In somuch that the whole course of the Churche to this day may seeme nothyng els but a verifying of the sayd Prophesie First that Christ hath set vp a Church needeth no declaration Secondly what force what sides and sortes of men of Princes Kynges Monarches Gouernours and rulers of this world with their subiectes publikely priuately with all their strength cunnyng haue bent them selues against this Church And thirdly how the sayd Church all this notwithstandyng hath yet endured holden his owne What stormes tempestes it hath ouerpast wonderous it is to behold For the more euident declaration wherof I haue addressed this present history entendyng by the fauorable ayde of Christ our Lord not so much to delight the eares of my countrey in readyng of newes as most especially to profite the harts of the godly in perusing antiquities of auncient times to the ende that the wonderfull workes of God first in his Church might appeare to his glory Also that the continuaunce and proceedings of the Church from tyme to tyme beyng set forth in these Actes and Monumentes more knowledge and experience may redound therby to the profite of the Reader and edification of Christian faith For the better accoÌ„plishyng wherof so to prosecute the matter as may best serue to the profite of the Reader I haue thought good first begynnyng from the tyme of the primitiue Church so continuyng by the Lordes grace to these latter yeares to runne ouer the whole state and course of the Church in generall in such order as digesting the whole tractation of this history into fiue sundry diuersities of tymes First I will entreat of the suffring tyme of the Church which continued from the Apostles age about .300 yeres Secondly of the florishyng time of the Church which lasted other 300. yeares Thirdly of the declinyng or backeslidyng tyme of the Church which comprehendeth other 300. yeares vntill the loosing out of Sathan which was about the thousand yeare after the ceasing of persecution During which space of tyme the Church although in ambition pride it was much altered from the simple sinceritie of the Primitiue tyme yet in outward profession of doctrine and religion it was somethyng tollerable had some face of a Church notwithstanding some corruption of doctrine with superstition and hypocrisie was then also crept in And yet in comparison of that as followed after it might seeme as I sayd somethyng sufferable Fourthly foloweth the tyme of Antichrist and loosing of Sathan or desolation of the Church whose full swyng conteineth the space of 400. yeares In which tyme both doctrine and sinceritie of life was vtterly almost extinguished namely in the chiefe heades and rulers of this West church through the meanes of the Romaine Byshops especially countyng from Gregory the vij called Hildebrand Innocentius the iij. and Friers which with him crept in til the tyme of Iohn Wickliffe Iohn Husse duryng 400. yeres Fiftly and lastly after this tyme of Antichrist raigning in the Church of God by violence and tyranny followeth the reformation purgyng of the church of God wherein Antichrist begynneth to be reuealed and to appeare in his coulors and his Antichristian doctrine to be detected the number of his Church decreasing and the number of the true Church increasing The durance of which tyme hath continued hetherto about the space of 280. yeres and how long shall continue more the Lord and gouernour of all tymes he onely knoweth For in these fiue diuersities alterations of tymes I suppose the whole course of the Church may well be comprised The which Church because it is vniuersall and sparsedly through all countreys dilated therfore in this history standing vpon such a generall argument I shall not be bouÌ„d to any one certaine nation more then an other yet notwithstandyng keepyng mine argument aforesayd I haue purposed principally to tary vpon such historicall actes and recordes as most appertaine to this my country of England and Scotland And for somuch as the Church of Rome in all these ages aboue specified hath chalenged to it selfe the supreme title and ringleadyng of the whole vniuersall Church on earth by whose direction all other Churches haue bene gouerned in writyng therfore of the Church of Christ I can not but partly also intermedle with the actes and proceedynges of the same Church for somuch as the doynges orderyngs of all other Churches from tyme to tyme as well here in England as in other nations haue this long season chiefly depended vpon the same Wherfore as it is much needefull and requisite to haue the doynges orderyngs of the sayd Church to be made manifest to all Christen congregations so haue I framed this history accordyng to the same purpose First in a generall description briefly to
Popes pardons c. So that Christs sacrifice stripes and sufferyng by this teaching doth not heale vs nor is not beneficiall to vs though we beleeue neuer so well vnles wee adde also these workes and merites aboue recited Which if it be true then is it false that Esay the prophet doth promise chap. 53. In his stripes all we are made hole c. This errour and heresie of the Church of Rome though it serue at fyrst sight to the naturall reason of man to be out of small importaunce yet if it be earnestly considered it is in very deede the most pernicious heresie that euer almost crept into the Church vpon the which as the onely foundation all or the most part of all the errours absurdities and inconueniences of the Popes Church are grounded For this being once admitted that a man is not iustified by his fayth in Christ alone but that other meanes must be sought by our owne working and merites to apply the merites of Christes PassioÌ„ vnto vs then is there neither any certeinty left of our saluation nor end in setting vp newe meanes and merites of our owne deuising for remission of sinnes Neyther hath there beene any heresye that eyther hath rebelled more presumptuously against the high Maiestie of God the Father nor more perniciously hath iniuried the soules of the simple then this doctrine First of all it subuerteth the will and testament of God For where almighty God of mercy hath giuen vs his son to dye for vs and with him hath giuen out his full promise that whosoeuer beleeueth vpoÌ„ him should be saued by their fayth assigneth none other condition either of the lawe or any works but onely of fayth to be the meanes betweene his sonne and vs these men take vpon them to alter this testament that God hath set and adioyne other conditions which the Lord in his word neuer appointed nor knew To whom the wordes of Hierome may be well applyed vpon the Epistle to the Gal. speaking of such Qui de Euangelio Christi faciunt hominis Euangelium vel quod peius est Diaboli c. That is Which make of the Gospell of Christ the Gospell of men or rather the Gospell of the deuil c. Secondly whereas the Christian reader in the Gospell reading of the great grace and swete promises of god gyuen to mankinde in Christ his sonne might thereby take much comfort of soule and be at rest and peace with the Lorde his God commeth in the pestiferous doctrine of these heretikes wherewyth they obscure this free grace of God to choake the sweete comforts of man in the holy Ghost and oppresse Christen libertie and bring our spirituall into bondage Thirdly as in this their impious doctrine they shew themselues manifest enimies to Gods grace so are they no lesse iniurious to Christen men whom they leaue in a doubtfull distrust of Gods fauour and of their saluation contrary to the worde and will of God and right institutioÌ„ of the Apostolicke doctrine And wheras our new schoolemen of late to mayntaine the sayde wicked point of doctrine doe obiect vnto vs that wee rather leaue mens consciences vncertaine for so much as if lyfe saye they were not a due rewarde it were vncerteine And nowe for somuch as due debt is certaine and mercy or fauour is vncerteine therefore say they we leauing mens consciences to the mercy of God doe leaue them in a doubtfull vncerteintie of their saluation To this I aunswere that due debt if it be proued by the law duely deserued it must be certeine But if the lawe shall prooue it vnperfect or vnsufficiently due then is it not certeine neither can there be any thing duely claymed Nowe as touching mercye so long as it remaineth secret in the Princes wyll and not knowne to his subiectes so long it is vncerteine But when this mercy shall be openly published by proclamation ratified by promise conferred by will and TestameÌ„t established in bloude and sealed wyth Sacraments then this mercy remayneth no more doubtful but ought firmely to be beleued of euery true faythfull subiect And therefore Saint Paule to establish our harts in this assuraunce and so aunswere to this doubte in his Epistle to the Romaines doth teach vs saying And therefore of fayth that after grace the promise might be firme sure to the whole seede of Abraham c. Rom. 4. Meanyng hereby that workes haue nothing to doe in this case of Iustifying and noteth the reason why For then our saluation should stande in a doubtfull wauering because in working we are neuer certeine whether our desertes be perfect and sufficient in Gods iudgement or no. And therefore sayeth Saint Paule to the intent our saluation should be out of all doubt and certeine it standeth not of workes in deseruing but of fayth in apprehending and of Gods free grace in promising Fourthly as in this their sinister doctryne they break this principle of Christian Religion which sayth that a man is iustified by fayth wythout workes so agayne it breaketh an other principle aboue rehearsed For this rule beyng graunted that nothing is to be added to gods word nor taken from it then haue these men done wickedly in adding as they doe to Gods worde For where the word of god lymiteth to our iustification no coÌ„dition but fayth Beleeue sayth he in the Lorde Iesu and thou shalt be saued and thy whole house c. Act. 16. these Iusticiaries doe adde thereto dyuers and sondry other conditions besides and such as the worde also precisely excludeth as hope charitie the sacrifice of their Masse the work of the Priest Ex opere operato auricular confession satisfaction meritorious deedes c. And thus much concerning the doctrine of fayth and iustification Whereby it may appeare to what horrible blindnes and blasphemie the Church of Rome is now fallen where this kinde of doctrine is not only suffered but also publikely professed which speaking against fayth thus blasphemously dare say Fides illa qua quis firmiter credit certo statuit propter Christum sibi remissa esse peccata seseque possessurum vitam aeternam non sides est sed temeritas non spiritus sancti persuasio sed humanae audaciae presumptio That is That fayth wherewith a man firmely beleueth and certeinely assureth himselfe that for Christes sake his sinnes be forgyuen him and that he shall possesse eternal life is not faith but rashnes not the perswasion of the holy Ghost but presumption of a mans boldnes ¶ Of workes and the law AS touching the doctrine of good workes and the lawe what the teaching of Saint Paule was to the Romanes yee hearde before Who although hee excludeth good workes from the office of Iustifying yet excludeth he them not from the practise and câ—â—uersation of Christen life but most earnestly calleth vpon all faythfull beleeuers in Christ to walke
wherein they haue made manifest defection from the old faith of Rome as in depriuing the Church of one kinde of the Sacrament in taking from the people the knowledge and reading of Gods word in praying and speaking to the people and administring sacramentes in a tongue vnknowne in mistaking the authoritie of the keyes in their vnwritten verities in making the authority of scripture insufficient in vntrue iudgement of the Churche and the wrong notes of the same in the supremacy of the sea of Rome in their wrong opinion of Antichrist But because these with all other partes of doctryne are more copiously and at large comprehended in other bookes both in Latine and Englishe set foorth in these our dayes I shall not need further herein to trauell especially seeing the contrariety betweene the Popes Church and the Church of Christ betweene the doctrine of the one and doctrine of the other is so euident that he is blind that seeth it not and hath no handes almost that feeleth it not For briefely in one note to comprehende which may suffice for all where as the doctrine of Christ is altogether spirituall consisting wholy in spirite and veritie and requireth no outwarde thing to make a true Christen man but onely Baptisme which is the outwarde profession of fayth and receauing the Lordes supper let vs now examine the whole religion of this latter Church of Rome and we shall finde it wholy from toppe to toe to consist in nothing els but altogether in outwarde and ceremoniall exercises as outward confession absolution at the Priests hand outward sacrifice of the Masse buying of pardons purchasing of obites externe worshipping of Images and reliques pilgrimage of this place or that building of Churches founding of Monasteries outward workes of the law outwarde gestures garments colours choise of meates difference of times and places peculiar rytes and obseruauncies set prayers and number of prayers prescribed fasting of vigiles keeping of holidayes comming to Church hearing of seruice externe succession of Bishops and of Peters sea externe forme and notes of the Church c. so that by this religion to make a true Christian and a good Catholike there is no working of the holy Ghost almost required As by example to make this matter more demonstrable let vs here define a Christen man after the Popes making whereby we may see the better what is to be iudged of the scope of his doctrine A Christen man after the Popes making defined AFter the Popes Catholike Religion a true Christen man is thus defined first to be baptised in the Latine tongue where the Godfathers professe they can not tell what then confirmed by the Byshop the Mother of the childe to be purified After he be growen in yeares then to come to the Church to keepe his fasting dayes to fast the Lent to come vnder benedicite that is to be confessed of the Priest to doe his penance at Easter to take his rites to heare Masse and diuine seruice to set vppe candels before Images to creepe to the Crosse to take holy bread and holy water to go on processiō to cary his palmes candle and to take ashes to fast the Ember daies Rogation daies vigiles to keepe the holy dayes to pay his tithes and offeringe daies to go on pilgrimage to buy pardons to worship his maker ouer the Priestes head to receaue the Pope for his supreame head and to obey his lawes to receaue S. Nicolas Clerks to haue his beades to giue to the high altar to take orders if he will be Priest to saye his Mattens to sing his Masse to lift vp fayre to keepe his vow and not to marry When he is sicke to be anneeld and take the rites of holy Church to be buried in the church yard to be rong for to be song for to be buried in a Fryers coule to finde a soule Priest c. All which pointes being obserued who can denie but this is a deuoute man and a perfecte Christian Catholike and sure to be saued as a true faithfull childe of the holye mother Church Now looke vpon this definition and tell me good reader what faith or spirite or what working of the holye Ghost in all this doctrine is to be required The grace of our Lord Iesus giue the true light of his Gospell to shine in our hartes Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¶ The first booke contayning the 300. yeares next after Christ. THese things before premised hauing thus hitherto prepared the way vnto our story let vs nowe by the grace and speede of Christ our Lord enter into the matter that as we haue heretofore set forth in a generall descriptiō the whole state as wel of the primitiue as of the latter times of this Church of Rome so now consequently to discourse in particular sort the Actes and doings of euery age by it selfe in such order as is afore prefixed First to declare of the suffering time of the Church which conteineth about the time of three hundreth yeares after Christ. Secondly the florishing growing time of the same conteyning other 300. yeares Thirdly the declining time of the Church and of true Religion other 300. yeares Fourthly of the time of Antichrist raigning raging in the Church since the loosing of Sathan Lastly of the reforming time of Christes Church in these latter 300. yeares In the tractation of all which things our chiefe purpose and indenor shal be so neare as the Lord will giue vs grace not so much to intermedle with outward affaires of Princes or matters ciuile except somtime for example of life as specially minding by the helpe of the Lorde to prosecute such thinges which to the Ecclesiasticall state of the Church are appertaining as first to entreat of the stablishing of Christian faith then of the persecutions of tyraunts the constancy and patience of Gods Saintes the first conuersion of Christen Realmes to the faith of Christ namely of this Realme of England Scotland first beginning with king Lucius and so forwarde following the order of our English kings here in this land to declare the maintenaunce of true doctrine the false practise of Prelates the creping in of superstition and hipocrisie the manifold assaultes warres and tumults of the princes of this world against the people of God Wherein may appeare the wonderfull operation of Christes mightie hand euer working in his church neuer ceasing to defend the same against his enimies according to the verity of his owne word promising to be with his Church while the worlde shal stand so as by the proces of this story may welbe proued and be testified in the sequell thereof In the traction of all which things 2. especiall pointes I chiefly commend to the reader as most requisite and nenessary of euery Christen man to obserue to note for his owne experience and profite as first the disposition nature of this worlde secondly the nature
same time in battail Of Gallus and Volusianus his sōne Emperours after Decius both slaine by conspiracie of Aemilianus who rose against them both in warre and within three monthes after was slaine himselfe Next to Aemilianus succeded Valerianus and Galianus his sonne of whome Valerianus who was a persecuter of the Christians was taken prisoner of the Persians and there made a ridyng foole of Sapores their king who vsed him for a stoole to leap vp vpon his horse while his sonne Galienus sleepyng at Rome either would not or could not once proferre to reuenge his fathers ignominie For after the taking of Valerian so many Emperors rose vp as were prouinces in the Romaine Monarch At length Galienus also was killed by Aureolus which warred against him It were too long here to speake of Aurelianus an other persecuter slain of his Secretarie Of Tacitus and Florinus his brother of whom the first raigned 6. months and was slaine at Pontus the other raigned two months and was murdred at Tarsis Of Probus who although a good ciuill Emperour yet was he destroied by his souldiers After whom Carus the next emperour was slaine by lightning Next to Carus followed the impious and wicked persecuter Dioclesian with his fellowes Maximian Galerius Maximinus Maxentius and Licinius vnder whom all at one time during the life of Dioclesian the greatest and most grieuous persecution was mooued against the Christians x. yeares together Of which Dioclesian and Maximinian deposed themselues frō the Empire Galerius the chiefest minister of the persecution after his terrible persecutions fell into a wonderfull sicknesse hauing such a sore risen in the neather part of his belly which consumed his priuie members and so did swarme with wormes that being not curable neither by Surgerie nor Phisike he confessed that it happened for his crueltie toward the Christians and so called in his proclamations against them Notwithstanding he not able to sustain as some say the stench of his sore slue himselfe Maximinus in his warre being tormented with payne in his guttes there died Maxentius was vanquished by Constantine and drouned in Tiber. Licinius likewise beyng ouercome by the said Constantine the great was deposed from his Empire and afterward slaine of his souldiours But on the other side after the tyme of Constantine when as the fayth of Christ was receiued into Imperiall seate we read of no Emperour ofter the like sort destroied or molested except it were Iulianus or Basilius which expelled one Zeno was afterward expelled himselfe or Valende besides these we read of no Emperour to come to ruine as the other before mentioned Ex lib hist. tripart And thus haue we in a briefe summe collected out of the Chronicles the vnquiet and miserable state of the Emperours of Rome vntill the tyme of Christian Constantine with the examples no lesse terrible then manifest of Gods seuere iustice vpon them for their contemptuous refusing and persecuting the faith and name of Christ their Lord. Moreouer in much like sort and condition if leisure of tyme or haste of matter would suffer me a little to digresse vnto more lower tymes and to come more nere home the like examples I could also inferre of this our countrey of England concerning the terrible plagues of God against the churlish and vnthankfull refusing or abusing the benefite of his truth First we read how that God stirred vp Gildas to preach to the old Britains and to exhort thē vnto repentance and amendment of life and afore to warne thē of plagues to come if they repented not What auayled it Gildas was laughed to scorne and taken for a false prophet and a malicious preacher the Britains with lusty courages whorish faces and vnrepentant hartes went forth to sinne and to offend the Lord their God What followed God sent in their enemies on euery side destroied them and gaue the land to other nations Not many yeres past God seing idolatry superstition hipocrisie and wicked liuing vsed in this Realme raysed vp that godly learned man Iohn Wickliffe to preach vnto our fathers repentance and to exhort them to amend their liues to forsake their Papistry Idolatry their hypocrisy superstition and to walke in the feare of God His exhortations were not regarded He with his Sermons was despised His bookes and he himself after his death were burnt what followed they slue their right king and set vp three wrong kings on a rowe vnder whom all the noble bloud was slaine vp halfe the commons thereto what in Fraunce with their own sword in fighting among themselues for the crowne and the Cities and townes decayed and the land brought halfe to a wildernes in respect of that it was before O extreme plagues of Gods vengeance Since that tyme euen of late yeares God once againe hauing pitie of this realm of England raised vp his prophets namely William Tindall Thomas Bilney Iohn Frith Doctor Barnes Ierome Garret Anthonie Person with diuers other which both with their writings and sermons earnestly laboured to call vs vnto repentaunce that by this meanes the fierce wrath of God might be turned away from vs. But how were they intreated how were their painfull labours regarded they themselues were condemned and burnt as heretikes and their bookes condemned and burnt as heretical The time shall come saith Christ that whosoeuer killeth you will thinke that he doth God hie good seruice Whether any thing since that tyme hath so chaunced this Realme worthy the name of a plague let the godly wise iudge If God hath deferred his punishment or forgeuē vs these our wicked deedes as I trust he hath let vs not therfore be proud and hie minded but most humbly thanke him for his tender mercies and beware of the like vngodly enterprises hereafter Neither is it here any neede to speake of these our lower and latter tymes which haue ben in king Henry and king Edwards dayes seeing the memory thereof is yet fresh and cannot be forgotten But let this passe of this I am sure that God yet once againe is come on visitation to this church of England yea and that more louingly beneficially then euer he did afore For in this his visitation he hath redressed many abuses and cleansed his church of much vngodlines and superstition and made it a glorious Church if it be compared to the olde forme and state And now how gratefull receiuers we be with what hart study and reuerence we embrace that which he hath giuen that I referre either to thē that see our fruits or to the sequele which peraduenture will declare But this by the way of digression Now to regresse againe to the state of the first former tymes It remaineth that as I haue set foorth the iustice of God vpon these Romain persecutors so now we declare their persecutions raised vp against the people and seruauntes of Christ within the space of 300. yeares after Christ. Which persecutions in
Philadelphia suffered Martyrdome at Smyrna which Policarpus specially aboue the rest is had in memory so that hee in all places among the Gentiles is most famous And this was the ende of this worthy disciple of the Apostles Whose hystory the brethren of the congregation at Smyrna haue wrytten in this their Epistle as is aboue recited Iraeneus in his 3. booke against heresies the 3 chap. and Eusaebius in his 4. booke and 14. chap. of his Ecclesiasticall history reporteth this worthy saying of Poticarpus This Policarpus sayth hee meeting at a certeine time Martion the heretick who said vnto him doest thou not know me made answere I know that thou art the first begotten of Sathan So great feare what euil might ensue therof had the Disciples of the Apostles that they would not speake to them whom they knew to be the deprauers of the verytie euen as Paule saith The hereticke after the first and second admonition shonne and auoyd Knowing that he which is such one is peruerse or frowarde and damneth himselfe This most holy confessour and Martyr of Christ Policarpus suffered death in the fourth persecution after Nero when Marcus Antonius and Lucius Aurelius Commodus raigned an Dom. 167. as Vrsperg affirmeth an 170. as Eusebius witnesseth in his Chronicles the 7. before the Calendes of Februarie Of Germanicus mention is made aboue in the storye of Policarpus of whome writeth Eusebius Lib. 4. cap. 15. notyng him to be a younge man and most constantly to perseuere in the profession of Christes doctrine whom wheÌ„ the Proconsul went about to perswade to remember his age and to fauor him selfe being in the floure of his age he woulde nor be allured but constaÌ„tly and boldly and of his owne accorde incited and prouoked the wild beast to come vpon him and to deuour him to be deliuerd more spedely out of this wretched life Haec Eusebius an 170. Thus haue you heard out of the Epistle of the brethren of Smyrna the whole order and liâ—e of Policarpus wherby it may appeare that he was a very aged maÌ„ who had serued Christ lxxxvj yeares since the first knowledge of him and serued also in the ministery about the space of 70. yeares This Policarpus was the schooler and hearer of Iohn the Euangelist and was placed by the sayde Iohn in Smyrna Of him also Ignatius maketh mention in his Epistle which he wrote in his iourney to Rome going toward his martyrdome and commended to him the gouernement of hys Church at Antioch whereby it appeareth that Policarpus then was in yâ— ministery Likewise Iraeneus writeth of the sayd Policarpus after this maner He alwaies taught sayd he those things which he learned of the Apostles leauing them to the Church and are onely true Wherevnto also at the Churches that be in Asia and all they which succeeded after Policarpus to this day beareth witnes And the same Irenaeus witnesseth also that the sayd Policarpus wrote an Epistle to the Phillipians which whether it be the same that is now extant and read in the name of Policarpus it is doubted of some notwithstanding in the sayd Epistle diuers things are founde very holesome and Apostolicke as where he teacheth of Christ of iudgement and of the resurrection Also he writeth of faith very worthily thus declaryng that by grace we are saued and not by works but in the will of God by Iesus Christ. In Eusebius we reade in like maner a part of an Epistle written by Irenaeus to Florinus wherin is declared how that the said Irenaeus being yet yong was with Policarpus in Asia at what time he saw well remembred what Policarpus did and the place where he sat teaching his whoâ—e order of life and proportion of his body with the sermons wordes which he said to the people And furthermore he perfectly remembred howe that the saide Policarpus often times reported vnto him those thinges which hee learned and heard them speake of the Lord his dooinges power and doctrine who heard the worde of life with their owne eares all which were more consonant and agreable to the holy Scripture Thus with much more hath Irenaeus concerning Policarpus Hierome also writing of the same Policarpus hath howe he was in great estimation throughout all Asia for that he was scholer to the Apostles and to them which did see and were conuersant with Christ himselfe whereby it is to be coniectured his authority to be much not onely with them of his owne Church but wyth all other Churches about him Ouer and besides it is witnessed by the sayd Irenaeus that Policarpus came to Rome in the time of Anicetus Byshop of Rome about the yere of our Lord. 157. in yâ— raigne of Antoninus Pius whose cause of his comming thether appeareth to be about the controuersie of Easterday wherin the Asians and the Romanes somthing disagreed amonge theÌ„selues And therfore the said Policarpus in the behalfe of the brethren and Church of Asia tooke his long iourneye thether to come and conferre with Anicetus Wherof wryteth also Nicephorus Lib. 4. declaring that Policarpus and Anicetus something varied in opinions and iudgement about that mater And that notwithstanding yet both freÌ„dly communicated either with the other insomuch that Anicetus in his Church gaue place to Policarpus to minister the Communion and Sacrament of the Lordes Supper for honour sake which may be a notable testimony now to vs that the doctrine concerning the free vse and liberty of ceremonies was at that time retained in the church without any offence of stomacke or breach of Christian peace in the Church This Policarpus as is aboue mentioned suffered his Martyrdome euen in his owne Church at Smyrna where he had laboured so many yeares in planting of the Gospel of Christ which was about the yeare of our Lorde 170. as Eusebius rekoneth in his Chronicle and in the 7. yeare of Antoninus Verus his raigne wherby it appeareth that Socrates in Historia tripartita was much deceaued saying that Policarpus suffered in the time of Gordianus In this fourth persecution beside Policarpus and other mentioned before we read also in Eusebius of diuers other who at the same time likewise did suffer at Smyrna Ouer and besides in the said persecution suffered moreouer Metrodorus a ministrr who was giuen to the fier so consumed An other was worthy Pionius which after much boldnes of speeche with his Apologies exhibited his sermons made to the people in the defence of christian sayth and after much reheuyng and comforting of such as were in prisons and otherwise discoÌ„forted at last was put to cruell torments and afflictions then giuen likewise to the fire so finished his blessed martyrdome After these also suffered Carpus Papylus and Agathonyca a woman who after their most constaunt and worthye confessions were put to death at Pergamopolis in Asia witnessing Eusebius Lib. 4 cap 7.
to haue suffered but only all this persecution to rest onely in the exilement of bishops or guides of the flock Of other suffrings or executions we do not read for the terrible pestilence following immediatly kept the barbarous heatheÌ„ otherwise occupied Unto this tyme of Gallus rather then to the tyme of Decius I referre the banishment of Cyprian who was then bishop of Carthage Of the which banishment he himselfe testifieth in diuers of his epistles declaryng the cause therof to rise vpon a commotion or sedition among the people out of the which he withdrew himselfe lest the sedition should grow greater Notwâ—thstaÌ„ding the sayd Cyprian though beyng absent yet had no lesse care of his flocke and of the whole church then if he had bene present with them And therfore neuer ceased in his Epistles continually to exhort and call vpon them to be constant in their profession and pacient in theyr afflictions Amongst diuers other whom he doth comfort in his banishmeÌ„t although he was in that case to be comforted himselfe writing to certayne that were condemned to minyng for metals whose names were Nemesianus Felix Lucius with other bishops Priests and Deacons declareth vnto them how it is no shame but a glory not to be feared but to be reioyced at to suffer banishment or other paynes for Christ. And confirming them in the same or rather commending them signifieth how worthily they do shew themselues to be as valiant captaines of vertue prouoking both by the confessions of their mouth and by the suffring of their body the hartes of the brethren to Christian Martyrdome whose example was and is a great confirmation to many both maydes and children to follow the like As for punishment and sufferyng it is sayth he a thing not execrable to a Christian. For a Christian mans brest whose hope doth wholy consist in the tree dreadeth neyther batte nor club woundes and skarres of the body be ornaments to a Christian man such as bring no shame nor dishonestie to the partie but rather preferreth and freeth him with the Lord. And although in the mines where the mettals be digged there be no beds for Christian mens bodies to take their rest yet they haue their rest in Christ. And though their wearie bones lye vpon the cold ground yet it is no payne to lye with Christ. Their feete haue bene fettered with bandes and chaynes but happily he is bound of man whome the Lord Christ doth loose happily doth he lye tyed in the stockes whose feete therby are made swifter to runne to heauen Neither can any man tye a Christian so fast but he runneth so much the faster for his garland of life They haue no garmentes to saue them from colde but he that putteth on Christ is sufficiently coated Doth bread lacke to their hungry bodies But man liueth not onely by bread but by euery worde proceedyng from the mouth of God Your deformitie sayth he shall be turned to honour your mourning to ioy your payne to pleasure and felicitie infinite And if this doe grieue you that ye cannot now employ your sacrifices and oblations after your wonted maner yet your sacrifice daily ceaseth not which is a contrite and humble hart as when you offer vp daily your bodies a liuely and a glorious sacrifice vnto the Lorde which is the sacrifice that pleaseth God And though your trauaile be great yet is the rewarde greâ—ter which is most certaine to follow For God beholding and looking downe vpon them that confesse his name in their willyng mynd approoueth them in their striuyng helpeth them in their victory crowneth them rewarding that in vs which he hath performed and crowning that which he hath in vs perfected With these and such like comfortable wordes he doth animate his brethren admonishing them that they are now in a ioyfull iourney hasting apace to the mansions of the Martyrs there to enioy after this darknes a stable light and brightnes greater then all their passions according to the Apostles saying These sufferings of this present tyme be nothing like comparable to the brightnesse of the glory that shall be reuealed in vs c. And after the like wordes of sweete comfort and consolation writing to Seagrius and Rogatianus which were in prison and bondes for the testimony of truth doth encourage them to continue stedfast and patient in the way wherein they haue begun to runne for that they haue the Lord with them their helper and defender who promiseth to bee with vs to the worldes ende and therfore willeth them to set before their eyes in their death immortalitie in their payne euerlasting glory of the which it is written Precious in the sight of the Lord is the death of his Saintes Item although before men they suffred torments yet their hope is full of immortalitie and beyng vexed in small things they shall be well requited in great matters For the Lord hath tried them as gold in the fire And writeth moreouer admonishing them that it is so appoynted from the beginnyng of the world that righteousnes here should suffer in secular conflicts for so iust Abell was slayne in the beginnyng of the world and after him all iust and good men the Prophets also and the Apostles sent of the Lord himselfe vnto whome all the Lorde first gaue an example in himselfe teachyng that there is no comming to his kingdome but by that way which he entred himselfe saying by these wordes he that loueth his lyfe in this worlde shall loose it c. And agayne feare ye not them that slay the body but haue no power to slay the soule And S. Paule likewise admonishing all them whosoeuer couete to be pertakers of the promises of the Lord to follow the Lord sayth if we suffer together with him we shall raigne togeâ—her c. Furthermore as the same Cyprian doth encourage here the holy Martyrs which were in captiuitie to persist so likewyse writing to the Priestes and Deacons which were free exhorteth them to be seruiceable and obsequious with al care and loue to cherish and embrase theÌ„ that were in bondes Cypria Lib. 3. Ep. 6. wherby may appeare the feruent zeale care of this good-Byshop toward the Church of Christ although beyng now in exile in the time of this Emperour Gallus In the same time and vnder the said Gallus reignyng with his sonne Volusianus was also Lucius bishop of Rome sent to banyshment who next succeeded after Cornelius in that byshopricke about the yeare of our Lorde 256. Albeit in this banishment he did not long continue but returned againe home to his Church as by the Epistle of S. Cyprian Lib 3. Epist. 1. maye appeare As to all other Bishops of Rome in those primitiue daies certaine decretall Epystles with seuerall ordinaunces be ascribed bearing theyr names and titles as hath bene afore declared so also hath Lucius one Epistle fathered vpon him in the which Epistle he writing
the house together men of one accord c. And so by the occasion hereof he writeth vnto them in the foresayd Epistle and moueth them to prayer and mutuall agreement For sayth he if it be promised in the Gospell to be graunted whatsoeuer any two consenting together shall aske what shall then the whole Churche do agreeing together or what if this vnanimitie were among the whole fraternitie which vnanimitie sayeth Cyprian if it had bene then among the brethren non venissent fraetribus haec mala si in vnum fraternitas fuisset animata that is these euiles had not happened to the brethren if the brethren had ioyned together in brotherly vnanimitie c. After the causes thus declared of this or other persecutions the sayd S. Cyprian moreouer in the forenamed Epistle worthy to be read of al men describeth likewise a certayne vision wherin was shewed vnto them by the Lord before the persecutiō came what should happen The vision was this There was a certayne aged father sitting at whose right hand set a young man very sad and pensiue as one with an indignation sorrowfull holding hys hand vpon hys brest hys countenaunce heauy and vnchearefull On the left hand sate an other person hauing in hys hand a net whiche he threatned to lay to catch the people that stode about And as he was marueiling that saw the sight thereof it was sayd vnto him The young man whō thou seest sit on the tight hand is sad and sory that hys preceptes be not obserued But he on the left hand daunceth and is merry for that occasion is geuen him to haue power of the aged Father geuen him to afflict men And this vision was seene long before this tempest of persecution happened Wherein is declared the same that before is sayd the sinnes of the people to be the cause why Sathan in this persecution and all other hath had and hath still such power with hys net of destruction to rage agaynst the bloud of Christen men and all because sayth Cyprian we forslacke our praying or be not so vigilant therein as wee shoulde wherefore the Lord because he loueth vs correcteth vs correcteth vs to amend vs amendeth vs to saue vs. c. Cyprian Furthermore the same Cyprian and in the same Epistle wrtting of his own reuelation or message sent to him thus sayth And to hys least seruaunt both sinfull and vnworthy meaning by himselfe God of his tender goodnes hath vouched safe to direct this word Tell him sayth he that hee be quiet and of good comfort for peace will come Albeit a litle stay there is for a while for that some remain yet to be proued and tryed c. And sheweth also in the same place of an other reuelation of his wherein he was admonished to be spare in hys feeding and sober in hys drinke least hys minde geuen to heauenly meditation might be caryed away with worldly allurements or oppressed with to much surfet of meates and drinkes should be lesse apt or able to prayer and spirituall exercise Finally in the latter end of the foresayd Epistle mention also followeth of other reuelations or shewinges wherein the Lord sayth Cyprian doth vouchsafe in many of hys seruantes to foreshew to come the restauring of hys Church the stable quiet of our health and safegard after rayne fayre weather after darcknes light after stormy tempest peaceable calme the fatherly helpe of his loue the wont old glory of hys diuine maiesty whereby both the blasphemy of the persecutors shall be repressed and the repentance of such as haue fallen be reformed and the strong and stable confidence of them that stand shall reioyce and glory Thus much hath S. Cyprian writing of these thinges to the Clergy Lib. 4. Epist. 4. As touching now the crymes and accusations in this persecution layd to the charge of the Christians thys was the principall first because they refused to doe worship to their Idols and to the Emperours then for that they professed the name of Christ. Besides all the calamities and euils that happened in the world as warres famine and pestilence were onely imputed to the Christians Agaynst all which quarreling accusations Cyprian doth eloquently defend the Christians in his booke Contra Demetrianum Like as Tertulian had done before writing Contra Scapulam page 55. And first touching the obiection for not worshipping Idoles he cleareth the Christians both in his booke Contra Demeir also De vanitate idol prouing those Idols to be no true Gods but Images of certayne dead kinges which neyther could saue themselues from death nor such as worship them The true God to be but one and that by the testimony of Sosthenes Plato and Trismegistus the which God the Christians doe truely worship And as concerning that the Christians were thought to be causes of publique calamities because they worshipped not the Gentiles Idoles he purgeth the Christians thereof prouing that if there be any defect in increase of thinges it is not to be ascribed to them but rather to the decrease of nature languishing now toward her age and latter end Agayne for that it hath bene so foresayd and prophecied that toward the end of the worlde should come warres famine and pestilence Moreouer if there be anye cause therof more proper then other it is most like to be imputed to their vaine Idolatry and to the contempt of the true God Also that such euils be increased by the wickednes of the people so that to speake in his owne words famem maiorem facia◠rapacites quam siccitas i. famine cometh more by auarice of men then by drought of the aire but especially the cause therof to procede of the cruell shedding of the innocent bloud of the Christians c. Thus with many other mo probations doth Cyprian defend the Christians against the barbarous exclamatiōs of the heathē Gentiles Of which Cyprian forsomuch as he suffered in the time of his persecution I mynde Christ wylling to recapitulate here in ample discourse the ful summe first of his life and bringing vp then of his death Martyrdome as the worthines of that man deserueth to be remembred Of this Cyprian therfore otherwise named Statius thus writeth Nicephorus Nazianzenns Iacobus de Voragine Henricus de Erfordia Volateranus Hieronymus and other that he being an Aphrican and borne in Carthage first was an Idolater and Gentill altogether giuen to the study and practise of the Magicall Artes of whose parentage and education in letters from his youth no mention is made but that he was a worthy Rethorician in Aphrica Of whose conuersion and baptisme he himselfe in his first booke second Epistle writeth a florishing and eloquent Hystory Which his conuersion vnto the christian fayth as Hieronimus affirmeth in his commentary vpon Ionas was through the grace of God and the meanes of Cecilius a Priest whose name after he bare and through the occasion of
the beginning or Prologue of the Booke the sayde writer maketh mention of the ruinous walles of the towne of Verolamium containing the storye of Albanus and of his bitter punishments which walles were then falling downe for age at the wryting of the sayde booke as he saith Therby it seemeth this story to be written a great while after the martyrdome of Alban either by a Britaine or by an English mā If he were a Britaine how then did the Latin translation take it out of the English tounge as in the Prologue hee him selfe doeth testifie If hee were an Englishmā how then did he go vp to Rome for baptisme being a Pagan when he myght haue bene baptised amōg the Christian Britaines more neare at home But among al other euidences and declarations sufficient to disproue this Legendary story of S. Alban nothing maketh more against it then the very storie it selfe as where he bringeth in the head of the holy martyr to speake vnto the people after it was smitten of from the body Also where he bringeth in the Angels going vp comming downe in a piller of fire singing al the night long Item in the riuer which he sayth S Alban made drie such as were drowned in the same before in the bottome were founde aliue With other such like Monkish miracles and grosse fables wherewith these Abbey Monkes were wont in time past to deceaue the Church of God and to beguile the whole world for their owne aduātage Notwithstanding this I write not to any derogatiō of the blessed and faithful martyr of God who was the first that I did euer finde in this Realme to suffer Martyrdome for the testimonie of Christ. And worthy no doubt of condigne commendation especially of vs here in this land whose Christian faith in the Lorde and charitie toward his neighbour I pray God all we may followe As also I wishe moreouer that the stories both of him and of al other Christian Martyrs might haue bene deliuered to vs simply as they were wtout the admixture of all these Abbey like additiōs of Monkish miracles wherwith they were wont to paint out the glory of such saintes to the moste by whose offerings they were accustomed to receaue most aduauntage As touching the name of the Clearke mētioned in this story whome Alban receaued into his house I finde in the Englishe stories to be Amphibalus although the latine authors name him not who the same time flying into Wales was also set from thence againe to the same towne of Uerolamium otherwise called Uerlancaster where hee was martyred hauing his bellie opened and made to runne about a stake while all his bowels were drawen out then thrust in with swordes and daggers and at last was stoned to death as the foresaid legend declareth Moreouer the same time with Alban suffered also ij citizens of the foresaide Citie of Uerlancaster whose names were Aaron and Iulius beside other whereof a great number the same time no doubt did suffer although our Chronicles of their names doe make no rehearsall The time of the Martyrdom of this blessed Alban and the other seemeth to be about the second or thirde yeare of this tenth persecution vnder the tyrāny of Dioclesian and Maximinianus Herculius bearing then the rule in England about the yeare of our Lorde 301. before the comming of Constantius to his gouernement Where by the way is to be noted that this realme of Britaine being so christened before yet neuer was touched with any other of the nine persecutions before this tenth persecution of Dioclesian Maximinian In which persecution our stories and Polichronicon doe recorde that all Christianitie almost in the whole Ilelande was destroyed the Churches subuerted all bookes of the Scripture burned many of the faithfull both men women were slaine Among whome the first and chiefe ringleader as hath bene sayde was Albanus And thus much touching the martyrs of Britaine Nowe from Englande to returne againe vnto other countries where this persecution did more vehemētly rage we will adde hereunto the Lorde willing the stories of other although not of all that suffered in this persecution which were impossible but of certaine most principal whose singular constancie in their strong torments are chiefly renowmed in latter histories beginning first with Romanus the notable and admirable souldiour and true seruaunt of Christ whose historie set forth in Prudentius doth thus proceede so lamentably by him described that it will be harde for any man almost with dry cheekes to heare it Pitiles Galerius with his graunde captaine Asclepiades violently inuaded the citie of Antioche entending by force of armes to driue all Christians to renounce vtterly their pure religion The Christians as god would were at that time cōgregated together to whom Romanus hastely ran declaring that the Wolues were at hande which woulde deuour the christian flocke but feare not sayde he neither let this imminēt perill disturbe you my brethren brought was it to passe by the great grace of God working in Romanus that olde men and matrones fathers and mothers young men and maidens were all of one will and minde most ready to shed their bloud in defence of their Christian profession Word was brought to the captaine that the band of armed souldiors was not able to wrest the staffe of faith out of the hand of the armed congregation and all by reason that one Romanus so mightely did encourage them that they sticke not to offer their naked throtes wishing gloriously to die for the name of their Christ. Seeke out that rebell quod the captaine and bring him to me that he may aunswer for the whole sect Apprehended he was bound as a sheepe appoynted to the slaughter house was presented to the Emperor who with wrathfull countenance beholding him sayde What Art thou the author of this sedition art thou the cause why so many shall loose their liues By the gods I sweare thou shalt smart for it and first in thy flesh shalt thou suffer the paines whereunto thou hast encouraged the hearts of thy felowes Romanus answered Thy sentence O Emperour I ioyfully embrace I refuse not to be sacrificed for my brethren and that by as cruell meanes as thou mayest inuent and whereas thy soldiors were repelled from the christian cōgregation that so happened because it lay not in Idolaters and worshippers of Deuils to enter into the holy house of God and to pollute the place of true prayer Then Asclepiades wholy enflamed with this stoute answere commaunded him to be trussed vp and his bowels drawne out The executioners themselues more pitiful in hart then the captaine said not so sir this man is of noble parentage vnlawful is it to put a noble man to so vnnoble a death scourge him then with whips quod the captaine with knaps o◠lead at the ends In stede of teares sighs grones Romanus song psalmes al the time of his whipping requiring
laide the first foundation of Christian faith amōg the Britayne people Whereupon other preachers and teachers comming afterward confirmed the same and increased it 2. The secōd reason is out of Tertullian who liuing neare about or rather somewhat before the time of this Eleutherius in hys booke Contra Iudaeos manifestly importeth the same where the sayde Tertullian testifying how the Gospel was dispersed abroad by the sound of the Apostles there reckening vp the Medes Persians Parthiās and dwellers in Mesopotamia Iewry Cappadocia Pōtus Asia Phrigia Egypt Pamphilia with many mo at length cōmeth to the coasts of the Moorrians and al the borders of Spayne with diuers natiōs of Fraunce there amongst all other reciteth also the partes of Britayne whyche the Romaines could neuer attaine to and reporteth the same now to be subiect to Christ as also reckeneth vp the places of Sarmatia of the Danes the Germanes the Scithiās with many other prouinces and Iles to him vnknowen in all which places sayth he raigneth the name of Christ which now beginneth to be commō This hath Tertullian Note here how amōg other diuers beleuing nations he mentioneth also the wildest places of Britaine to be of the same number And these in his time were Christened who was in the same Eleutherius time as is aboue sayd Then was not Pope Eleutherius the first whych sent the Christian fayth into this Realme but the Gospell was heere receiued before hys time eyther by Ioseph of Arimathia as some Chronicles recorde or by some of the Apostles or of their scholers which had bene heere preaching Christ before Eleutherius wrote to Lucius 3. My thirde probation I deduct out of Origen Home 4. in Ezechielem whose words be these Britāniam in Christianam consentire religionem Whereby it appeareth that the faith of Christ was sparsed here in England before the daies of Eleutherius 4. For my fourth probation I take the testimony of Bede where he affirmeth that in his time and almost a thousand yeare after Christ here in Britayne Easter was kept after the maner of the East Church in the full moone what day in the weeke soeuer it fell on and not on the Sonday as we do now Wherby it is to be collected that the first preachers in this land haue come out from the East part of the world where it was so vsed rather then from Rome 5. Fiftly I may alledge the woordes of Nicephorus Lib. 2. cap 40. where hee sayeth that Symon Zelotes did spreade the gospel of Christ to the West Oceane and brought the same vnto the Iles of Britayne 6. Sixtly may be added here also the words of Petrus Cluniacensis who wryting to Bernard affirmeth that the Scots in his time did celebrate their Easter not after the Romane maner but after the Greekes c. And as the said Britains were not vnder the Romane order in the time of this Abbot of Cluniake so neither were they nor woulde be vnder the Romane legate in the time of Gregory nor would admit any primacy of the bishop of Rome to be aboue thē 7. For the seuenth argument moreouer I may make my probation by the plaine woordes of Eleutherius by whose Epistle wrytten to king Lucius we may vnderstande that Lucius had receaued the faith of Christ in his lande before the king sent to Eleutherius for the Romane lawes for so the expresse wordes of the letter do manifestly purport as hereafter followeth to be seene By all which coniectures it may stand probably to be thought that the Britaynes were taught first by the Grecians of the East Church rather then by the Romaines Peraduenture Eleutherius might helpe something eyther to conuert the king or else to encrease the Faith then newly sprong among the people but that he precisely was the first that cannot be proued But graunt he were as in deede the most part of our English stories confesse neither will I greatly sticke with them therin yet what haue they got thereby when they haue cast all their gaine In fewe wordes to conclude this matter if so be that the Christian faith and religiō was first deriued from Rome to this our nation by Eleutherius then let them but graunt to vs the same faith and religion which then was taught at Rome and from thence deriued hether by the sayd Eleutherius and we wil desire no more For then neither was any vniuersal Pope aboue all Churches and Councels whych came not in before Bonifacius time whych was 400. yeres after neither any name or vse of the Masse the partes whereof how and by whom they were compiled here after in this booke following appeareth to be seene Neither any sacrifice propiciatorie for the scouring of Purgatory was then offered vpon halowed altars but onely the Communion frequented at Christian tables where oblations and gifts were offered as well of the people as of the Priestes to God because they should appeare neither emptie nor vnkinde before the Lord as we may vnderstand by the time of Cyprian Neither was then any transubstātiation heard of which was not brought in before a thousand yere after Neither were then any images of Saints departed set vp in Churches yea a great number of the Saints worshypped in this our time were not as yet borne nor the Churches wherein they were worshipped were yet set vp but came in long after especially in the time of Irene Constans the Emperour Likewise neyther Reliques nor peregrinations were then in vse Priestes Mariage was then as lawfull and no lesse receiued as now neither was it condemned before the dayes of Hildebrand almost a thousande yeares after that Their seruice was then in the vulgare toung as witnesseth Hierome The Sacrament ministred in both kindes as wel to lay men as to Priestes the witnes wherof is Cyprian Yea and that temporal men which would not then communicate at Easter Whitsontide and Christenmasse were not coūted for Catholiks the Popes owne distinction can testifie In funeralles Priestes then flocked not together selling trentals and diriges for sweping of Purgatorie but onely a funeral cōcion was vsed with Psalmes of praises songs of theyr worthy deedes and Alleluya sounding on high which did shake the gilded seelings of the temple as witnesseth Nazianzene Ambrose and Hierome c. In the Supper of the Lord at Baptisme no such ceremonies were vsed as now of late hath bene intruded in so much that as in this story is shewed hereafter both Austen and Paulinus Baptised then in Riuers not in halowed fountes as wytnesseth Fabianus The Portuis of Sarum of Yorke of Bangor with Mattens and Euensong of the day againe neither the orders and religions of Monks Friers were not yet dreamed of to the space almost of a thousand yeares after c. So that as I sayde if the Papistes woulde needes deriue the faith religion of this Realme from Rome then let them set
vs leaue vs there where they had vs that is let them suffer vs to stand content with that faith and religion which then was taught brought from Rome by Eleutherius as nowe we differ nothing frō the same and we wil desire no better And if they wil not then let the wise Reader iudge where the fault is in vs or them which neither themselues will persist in the antiquitie of the Romish religion whych they so much bragge of neither will they permit vs so to do And thus much by the way to satisfie the foresayd obiection whereby we may haue now a more ready passage into the order and course of the Hystorie Beyng therefore graunted vnto them whych they so earnestly sticke vpon that the Christian faith and Religion of this Realme was brought from Rome first by Eleutherius then afterwarde by Austen thus wryteth the Chronicles of that matter About the time and yeare of the Lord. 180. king Lucius sonne of Coilus which builded Colchester king of the Britaines who then were the inhabiters possessors of thys land which now we Englishmen call England hearing of the myracles wonders done by the Christians at that time in diuers places as Monumetensis wryteth directed hys letters to Eleutherius Byshop of Rome to receaue of him the Christian faith Although about the computation of the yere and time great difference there is in authours when this shoulde be Nauclerus sayth it was An. 156. but that cannot be forsomuch as Eleutherius was not yet Byshop by the space of 20. yeres after that Henricus de Erfordia sayth it was An. 169. in the 19. yere of Verus Emperor but that agreeth not with approued hystories which all consent that Verus raigned not 19. yeres and if he had yet that yeare commeth not to the yere of our Lord. 169. but to the yere 181. Some other say that Eleutherius was made Byshop in the 6. yeare of Commodus which was the yeare of our Lorde 186. but that seemeth to goe to farre but let the authours agree as they can Let vs returne to Eleutherius the good Byshop who hearing the request of thys king glad to see the godly towardnes of his wel disposed mind sendeth him certaine teachers preachers called Fugatius or by some Faganus and Damianus or Dimianus which conuerted first the king and people of Britaine and Baptised them with the Baptisme and Sacrament of Christes faith The Temples of Idolatry and all other Monuments of Gentilitie they subuerted conuerting the people frō theyr diuers many gods to serue one liuing God Thus true religion with sincere faith increasing superstition decaied with al other rites of Idolatrie There were thē in Britaine 28. head Priestes which they called Flamines 3. Archpriests among them which were called Archflamines hauing the ouersight of their maners as Iudges ouer the rest These 28. Flamines they turned to 28. Bishops And the 3. Archflamines to 3. Archbyshoppes hauyng then theyr seates in three principall Cityes of the Realme that is in London in Yorke and in Glamorgantia videlicet in Vrbe legionum by Wales Thus the Countreys of the whole Realme being deuided euery one vnder his owne Bishop and all things setled in a good order the foresaide king Lucius sent againe to the sayd Eleutherius for the Romane lawes thereby likewise to be gouerned as in Religion nowe they were framed accordingly Unto whome Eleutherius againe writeth after the tenour of these words ensuing The Epistle of Eleutherius Bishop of Rome sent to king Lucius ANno 169. a Passione Christi scripsit Dominus Eleutherius Papa Lucio Regi Britanniae ad correctionem Regis procerum regni Britanniae and so foorth as foloweth in English Yee require of vs the Romane lawes and the Emperours to be sent ouer to you which you may practise put in vre wythin your Realme The Romane lawes the Emperours we may euer reproue but the lawe of God we may not Yee haue receaued of late through Gods mercie in the realme of Britaine the lawe and faith of Christ ye haue with you within the Realme both the parties of the Scriptures Out of them by gods grace with the Coūcel of your realme take ye a law and by that lawe through gods sufferance rule your kingdome of Britayne For you be Gods Vicare in your kingdome according to the saying of the Psalme Deus iudicium tuum Regi da c. That is O God geue thy iudgement to the King and thy righteousnes to the kings sonne c. He sayd not the iudgement righteousnes of the Emperor but thy iudgement and iustice that is to say of God The kinges sonnes be the Christian people folke of the Realme which be vnder your gouernement and liue and continue in peace within your kingdome as the Gospel sayeth like as the henne gathereth her chickēs vnder her wings so doth the king his people The people and folke of the Realme of Britayne be yours whome if they be deuided ye ought to gather in concord and peace to call them to the faith and lawe of Christ and to the holy church to cherish and maintaine them to rule and gouerne them and to defende them alwaies from such as would do them wrōg from malicious men and enemies A king hath his name of ruling and not of hauing a Realme You shal be a king while ye rule wel but if you do otherwise the name of a king shall not remaine with you you shall lose it which God forbid The almightie God graunt you so to rule the Realme of Britayne that you may raigne wyth him for euer whose Vicar ye be in the Realme After this maner as you haue heard was the Christiā faith either first brought in or els confirmed in this realme of Britayne by the sending of Eleutherius not with any crosse or procession but onely at the simple preaching of Fagane and Damian through whose ministerie this realme Ileland of Britaine was eftsoones reduced to the faith lawe of the Lord according as was prophecied by Esay as wel of that as other Ilelands mo where he sayth chap. 42. he shall not faint nor geue ouer till hee hath set iudgement in earth and Ilelands shal waite for hys lawe c. The faith thus receiued of the Britaynes cōtinued among them and florished the space of 216. yeres till the cōming of the Saxones who then were Paganes whereof more followeth hereafter to be sayde the Lorde Christ assisting thereunto In the meane time somthing to speake of this space before which was betwixt the time of Lucius and the first cōming in of the Saxones first is to be vnderstanded that all this while as yet the Emperors of Rome had not receiued the faith what time the kings of Britaine the subiects therof were cōuerted now as is sayd to Christ for the which cause much trouble and perturbation was sought
thinges whether they pleased or displeased God they regarded alyke And not secular men onely did this but also the congregation of the Lorde and their Bishops and teachers without any difference at all Therefore it is not to be marueiled that such people so degenerating and going out of kinde should lose that countrey which they had after this maner defiled And thus much hetherto concerning the history of the Britaines till by the grace of Christ the order of time shal bring vs heereafter to the treatise of Cedwalla and Calwalladrus Nowe remaineth in returning againe to the matter of the Saxons to discourse particularly that which before in the table aboue we haue sommarely comprehended In this order and rase of the Saxon kings aboue specified which had thus thrust out the Britones now deuided their land in seuen kingdomes as there were many noughty and wicked kings whose pernicious examples being all set on warre and bloudshed are greatly to be detested and eschued of all true godly Princes so some there were againe although but fewe very sincere good But none almost from the first to the last which was not either slaine in warre or murdered in peace or els constrained to make him selfe a monke Such was the rage then and tyranny of that time Whether we shuld impute it to the corruption of mans nature or to the iust iudgement of Gods hand so disposing the matter that as they had violently falsely dispossessed the Britons of their right so they most miserably were not onely vexed of the Danes and cōquered at last by the Normās but also more cruelly deuoured them selues one warring still agaynst an other till they were neyther able to helpe themselues nor yet to resist others Of thē which are noted for good among these Saxon kings the first and principal is Ethelbertus or Ethelbrict the first king of Kent aboue specified who by the meanes of Austen and partly through hys wife named Berda firste receiued and preferred the Christian faith in al this land of the English Saxons wherof more foloweth hereafter to be said the Lorde so permitting as place and oportunitie shall require The next place I geue to Oswaldus of Northumberland who not onely did hys endeuour in furthering the faith of Christ amongst his people but also being king disdained not himselfe to stande vp and interprete to his nobles subiectes the preaching of Aidanus preaching Christ to them in his Scottish language In the same cōmendation also like as in the same line commeth hys vncle Edwin king of Northumberlād a good Prince and the first receauer of Christes faith in that land by the meanes of his wife and Paulinus Byshop Adde to these also Sigebert first Christened king of the Eastangles Sebert first Christened king of Essex of whome the one was a great furtherer of Religion setter vp of scholes the other which is Sebert or Sexbrieth was neuew to Ethelbert of Kent vnder whom he ruled in Essex By the which Ethelbert in the time of the sayd Sebert the Church of Paules was builded at London and Christian faith much enlarged c. Of the same name there was also an other Ethelbert King of the Eastangles a good Prince who by the aduise of his counsaile perswaded to mariage though against his wil went peaceably to King Offa for despousage of Athilride hys daughter wher the good king meaning innocētly through the sinister and deuilishe counsaile of king Offa hys wife was secretely beheaded and made away Whereupon Offa through repentance thereof made the first Peter pence to be geuen to S. Peters church in Rome In the Cathologue of these good kinges is also to be numbered Kenelmus king of the Mercians and Edmundus king of the Eastangles of the which ij the first was falsely abhominably circumuented beheaded by the meanes of his cruell sister and hys tutor as he was in his hunting at Corfcastle The other whych is called king Edmund the Martyr was slaine at Bury or as some wryte at the Castle of Halesdon by the Danes vpon what occasion histories do vary The author of Flores Historiarū sayeth it was by reason of one Lothebrocus a Dane who being of the kings bloud being with his Hawke on the sea side in a litle boat was driuen by force of weather into the coast of Northfolke wher he being presented to king Edmūd was retained in his Court with great fauour til at length one Bericke the kings Fawkner enuying and despiting hym for his great dexteritie in that facultie priuily did murder him in a wood This being at last spied as murder lightly will come out Bericke was set in Lothbrockes boate alone without all tackling to be cōmitted vnto the Sea and as it chāced so was driuen into Denmarke who there being seene in Lothbrockes boate was straitly examined of the partie He then to excuse himselfe falsly sayd he was slaine by the cōmandement of the king Upō the occasion wherof Inguar and Hubba sonnes to the sayde Lothebroke gathering an army of Danes inuaded first Northūberland after that bursting into Northfolke on euery side sent thys message to king Edmund after this tenor Signifying that king Inguar the victorious Prince dreade both by sea and lande as he had subiect diuers other landes vnder him so arriuing now to the coasts of Northfolke where he intēdeth to winter chargeth and commaundeth him to deuide with him his olde treasures and his fathers riches and so to rule vnder him which if he would not do but wold cōtemne his power so strōgly furnished wyth such an army he should be iudged as vnworthy both of kingdom life c. The king hearing this message not a little astonyshed therat calling his coūsaile about hym consulted with them especially with one of his Bishops being then his Secretarie what was best to be done who fearing the kinges life exhorted him by wordes diuers examples to agree to the message At this a while the king holding his peace at length thereto made aunswere againe in these wordes saying Go saith he tel your Lord and let him know that Edmundus the Christened King for the loue of this temporal life wil not subiect him selfe to a Pagane Duke vnles before he become a Christiā c. The messenger taking his answere was not so soone out of the gates as Inguar meeting him and bidding him to be short in declaring hys answere caused all the kings garrison to be set round about Some say that the king flying to Thetforde there pitcht a field with the Danes but the Danes preuailing the good king from thence did flie to the Castle of Halesdon aboue mentioned where he beyng pursued of the Danes was there taken and at length being bounde to a stake there of the raging Danes was shot to death And thus much for the good kings Now as concerning those kinges which made them selues Monks which in number be vij or viij
vs with their praiers preachings they persecute vs. Whervpon after that Brocmayl being ouercome did flee awaye the king commaunded his men to turne their wepons against the sely vnarmed Monkes of whome he slewe the same time or rather Martired .1100 onely fiftie persons of that number did flee and escape awaye with Brocmayl the rest were all slaine The authors that write of this lamentable murder declare saye howe the forespeaking of Austen was here verefied vpon the Britanes which because they would not ioine peace with their frends he said should be destroied of their enimis Of both these parties the reader may iudge what he pleaseth I can not see but both together were to be blamed And as I cannot but accuse the one so I cannot defend the other First Austen in this matter can in no wise be excused who being a monke before therfore a scholer professor of humilitie shewed so litle humilitie in this assembly to seuen Byshops an Archbishop coÌ„ming at his coÌ„maundement to the Councell that he thought scorne once to stirre at their comming in Much lesse would his Pharisaicall solemnity haue girded himselfe washed his brethrens feete after their trauaile as Christ our great maister did to his Disciples seyng his Lordship was so hie or rather so heauy or rather so proude that coulde not finde in his hart to giue them a little moouing of his body to declare a brotherly humble hart Againe the Britaynes were much or more to blame who so much neglected their spirituall duety in reuenging their temporal iniury that they denyed to ioyne vnto their helping labour to turne the Idolatrous Saxons to the way of lyfe and saluatioÌ„ In which respect all priuate cases ought to geue place and to be forgotten For the whiche cause although lamentable to vs yet no great meruaile in them if the stroke of gods punishment did light upon theÌ„ according to the wordes of Austen as is before declared But especially the cruell king in this fact was most of all to blame so furiously to flee vpon them which had neither weapoÌ„ to resist him nor yet any will to harme him And so likewise the same or like happened to himselfe afterward For so was he also slayne in the field by Christian Edwine who succeeded him as he had slayne the Christians before whiche was about the yeare of our Lord. 610. But to returne to Austen agayne who by report of authors was departed before this cruelty was done after he had baptised and christened x. thousand Saxons or Angles in the West riuer that is called Swale beside Yorke on a ChristeÌ„masse day perceauing hys end to draw neare he ordayned a successor named Laurentius to rule after him the Archbishops sea of Dorobernia Where note by the way Christian Reader that wheras Austen baptised then in riuers it followeth there was then no vse of fontes Agayne if it be true that Fabian sayth he baptised x. thousaÌ„d in one day the rite theÌ„ of Baptising at Rome was not so ceremoniall neither had so manye trinkets at that tyme as it hath had since or els it could not be that he coulde baptise so many in one daye In the meane season about this time departed Gregory Byshop of Rome of whom it is sayd that of the number of al the first Bishops before him in the primitiue time he was the basest of all them that came after him hee was the best About whiche tyme also dyed in Wales Dauid Archbishop first of Kayrleion who then translated the sea from thence to Meneuia and therefore is called Dauid of Wales Not long after this also deceased the foresayd Austen in England after he had set there xv or xvi yeares by the which count we may note it not to be true that Henry Huntington and other doe witnesse that Austen was dead before that battaile of Ethelfride agaynst the MoÌ„kes of BaÌ„gor For if it be true that Polycronicon testifieth of this murder to be done about the yeare of our Lorde 609. and the comming of Austen first into the Realme to be an 596. then Austen enduring xvi yeares could not be dead at thys battell Moreouer Galfridus Monumetensis declareth concerning the same battell that Ethelbert the king of Kent beyng as is sayd conuerted by Austen to Christes fayth after he saw the Britaynes to disdayne and deny their subiection vnto Austen neyther would assist him with preaching to the English nation therefore stirred vp he the foresayd Ethelfride to warre agaynst the Britaynes But that seemeth rather suspicious then true that he being a Christen king eyther could so much preuayle with a Pagan Idolater or els would attempt so farre to commit such a cruell deede But of vncertayne things I haue nothing certainly to say lesse to iudge About this present tyme aboue prefixed which is 610. I read in the story of Ranulphus Cestrensis the writer of Polychronicon of Iohn the Patriarche of Alexandria who for his rare example of hospitality and bountifulnes to the poore I thought no lesse worthy to haue place amongest good men then I see the same now to be followed of few This Iohn beyng before belike a hard and sparing man as he was at hys prayer vpon a tyme it is sayd there appeared to him a comely virgine hauing on her head a garland of Oliue leaues which named her selfe mercy saying to him and promising that if he would take her to wiâ—e he should prosper well This whether it were true or not or els inuented for a moralitie I would wish this florishing damsell so to be maryed to moe then to this Iohn that shee should not liue so long a virgine now as she doth because no man will marry her But to returne to his Patriarch who after that day as the story recordeth was so merciful and so beneficiall especially to the poore and needy that he counted them as hys maysters and himself as a seruaunt and steward vnto them This Patriarch was wont commonly twise a weeke to sit at hys doore all the day long to take vp matters and to set vnitie where was any variaunce One day it happened as he was sitting all the day before hys gate and saw no man come lamented that all that day hee had done no good To whome his Deacon standing by aunswered agayne that hee had more cause to reioyse seeing he had brought the Cittie in that order and in such peace that there needed no reconcilement amongest them An other time as the sayd Iohn the Patriarche was at the Seruice and reading the Gospell in the church the people as their vsed maner is went out of the church to talke and iangle he perceauing that went out likewise and sat amongst them wherat they marueyling to see him do so My children said he where the flocke is there ought the shepherd to be wherefore either come you in that I may also
come in with you or els if you tary out I will likewise tary out together with you c. As touching the actes and deedes of Gregory aboue mentioned how he withstood the ambitious pryd of Iohn Patriarche of Constantinople which woulde be the vnyuersall Priest and onely chiefe Byshop of all other declaring him to be no lesse then the forerunner of Antichrist that woulde take that name vppon him howe and wyth what reasons he aunswered againe the letters of the Emperor Mauritius in that behalfe sufficient relation is made thereof in the first entry and beginning of this booke This Gregory among manye other thinges induced into the Churche the specialties whereof hereafter shall followe Christ willing more at large fyrst beganne and brought in thys title among the Romaine Bishoppes to be called Seruus seruorum Dei putting them in remembraunce therby both of their humblenes and also of their duetie in the Churche of Chryst. Moreouer as concerning his acte for the sole lyfe of Pryestes fyrst begonne and then broken againe Also concerning the order of Gregoryes Masse boke to be receaued in all churches hereof who so lifteth to read more shall fynde the same in other places hereafter namelye when wee come to the tyme of Pope Adrian the first After the death of Gregory aboue mentioned first came Sabinianus who as he was a malicious detractor of Gregory of his works so he continued not long scarse the space of two yeares After whom succeded next Bonifacius the 3. which albeit he reigned but one yeare yet in the one yeare he did more hurt then Gregory with so great labours and in so many yeres could do good before for that which Gregorye kept out he brought in obtaining of Phocas the wicked Emperour for him and his successours after him that the sea of Rome aboue al other churches should haue the preeminence and that the Bishop of Rome should be the vniuersall head through all Churches of Christ in Christedome alleadging for him this friuolous reason that S Peter had and left to his successours in Rome the keyes of byndyng and loosing c. And thus began first Rome to take an head aboue all other Churches by the meanes of Boniface the 3. who as he lacked no boldnes nor ambitioÌ„ to seeke it so neither lacked he an Emperour fit and meete to gyue such a gift Thys Emperours name was Phocas a man of such wickednes and ambitioÌ„ most like to his owne Bishop Boniface that to aspire to the Empire he murthered his owne maister and Emperour Mauritius his children Thus Phocas coming vp to be Emperour after this detestable vilanie done thinking to establish his Empire with friendship and fauour of his people especially with the byshop of Rome quickly condescended to al hys petitions so graunted him as it is sayd to be that he would the vniuersall and heade Bishop ouer all Christen Churches But as bloud commonly requireth bloud againe so it came to passe on the said Phocas For as he had crueltye slayne the Lorde and Emperour Mauritius before so he in lyke maner of Heraclius the Emperour succeedyng hym had his hands and seete cut of so was cast into the Sea And this wicked Phocas which gaue the first supremacy to Rome lost his owne But Rome would not so soone loose his supremacy once giuen as the gyner lost his life for euer since froÌ„ that day it hath holden defended and maintained the same still and yet doth to this present day by al force policy possible And thus much concerning Boniface whoÌ„ by the words of Gregory we may well call the runner before Antichryst For as Gregory brought into their stile Seruus seruorum Dei so this Boniface brought into theyr heades first Volumus ac mandamus Statuimus ac praecipimus That is We will and commaunde we enioyne and charg you c. Mention was made a little before of Ethelbert kyng of Kent and also of Ethelfride king of Northsaxone or Northumbria This Ethelbert hauing vnder his subiection al the other Saxon kinges vnto Number after he had fyrst receaued himselfe and caused to be receaued of other the Christian faith by the preaching of Austen being coÌ„firmed afterward in the same faith amoÌ„g other costly dedes with the helpe of Sigebert kyng of Essex his nephew then reigning vnder him began the foundation of Paules Church within the Citie of London ordained it for the Bishops sea of LondoÌ„ For the Archbishops sea which before tyme had bene at London was by Austen and this Ethelbert at the praier of the Citizens of Dorobernia translated to the said Citie MalmesberieÌ„sis Lib. de pontific Wherfore such authors as say that Paules was diuided by Sigebert say not amisse which Sigebert was the king oâ— Essex â—n which prouince standeth the Citie of London This Ethelbert also founded the Church of Saint Andrewe in the Citie of Dorubres in Kent nowe called Rochester of one Rot distaunt from Dorobernia 24. miles Of this citie Iustus was bishop ordained before by Austen Moreouer the â—orenamed Ethelbert styrred vp a dweller or Citizen of London to make a Chappell or church of Saint Peter in the west end of LoÌ„don then called Thorny nowe the Towne of Westminster which Church or Chappell was after by Edward the confessour inlarged or newe builded lastly of Henry the 3. it was newly agayne reedified and made as it is nowe a large Monasterye c. After these Christian and worthye actes this Ethelbert when he had reigned the course of lvj yeares chaunged thys mortall life about the yeare of our Lorde 616. whome some stories say to be slaine in a fyghte betweene him and Ethelfride king of Northsaxons In the meane time the foresaid Ethelfride king of Northumberland after the cruell murther of the Monkes of Bangor escaped not long vnpaied his hire for after he had raigned 24. yeares he was slaine in the fielde of Edwine who succeded in Northumberland after him This Edwyne being the sonne not of Ethelfride as Galfridus Monumetensis saith but rather of Alla as Giraldus Gambrensis 〈◊〉 to witnes more truely was first a Panim or 〈◊〉 afterward by Paulinus was Christned and the first 〈◊〉 king in NorthoÌ„berland The occasion of which his calling or conuersion as is in sundry stories contained was this Edwine being yet a Pagane maryed the daughter of Ethelbert king of kent called Edelburge a Christian womaÌ„ otherwise called Tace But before this mariage Edwyne beyng yet young Ethelfride the king conceyuing enuy agaynst him persecuted him so sore that he was forced to flee to Redwaldus king of Eastangles as in the table of the kings is expressed The which Redwaldus what for feare what with bribes being corrupted of Ethelfride at length priuily had inteÌ„ded to haue betrayed Edwyne But as gods will was Edwyne hauing warning thereof by a secrete frynde of his was mooued to flee and
to saue himselfe beyng promised also of his friendes to bee safely conueyed awaye if he would thereto agree To whome Edwyne said whether shall I flee which haue so long fleene the handes of myne enymies through all prouinces of the Realme And if I must nedes be slayne I had rather that he should doe it then an other vnworthy person Thus he remayning by himselfe alone solitarie sitting in a great study there appeared vnto him sodainely a certaine straunger to hym vnknowne and saide I knowe well the cause of thy thought and heauines What wouldest thou giue him that should deliuer thee out of this feare should recoÌ„cile king Redwald to thee againe I woulde gyue him saide Edwyne al that euer I coulde make And he saide agayne And what if he make thee a mightier king then was anye of thy Progenitours Hee aunswered againe as before Moreouer saith he and what if hee shewe thee a better kind and way of life then euer was shewed to any of thine aunceters before thee wilt thou obey him doe after his counsell yea said Edwyne promising most firmely wyth al his hart so to do TheÌ„ he laying his hand vpon his head when said he this token hapneth vnto thee then remember this time of thy tribulation the promise which thou hast made and the word which now I say vnto thee And with that he uanished out of his sight sodainely After this so done as Edwyne was sitting alone by him selfe pensiue and sad his foresaid friend which moued him before to fle commeth to him bidding him be of good chere for the hart said he of king Redwaldus which had before intended thy destruction was nowe altered through the counsell of the Queene and is fully bent to keepe his promise wyth you whatsoeuer shall fall thereupon To make the story short Redwaldus the King although Fabian following Henry Huntyngton saith it was Edwyne with al conuenient speed assembled an host wherwith he sodainly comming vpon Ethelfride gaue battaile vnto him aboute the borders of Mercia where Ethelfryde king of Northumberlande also with Reyner Redwaldus sonne was slaine in the fielde By reason wherof Edwyne his enimies now being destroyed was quietly placed in the possessioÌ„ of NorthumberlaÌ„d All this while yet Edwyne remained in his old Paganisme albeit his Queene being as is aboue declared king Ethelbertes daughter a Christen woman with Paulinus the byshop ceased not to stirre and perswad the king to christian fayth But he taking counsell with his nobles and counsellers vpon the matter was hard to be wonne Then the Lord who desposeth all things after his purpose to bring al good things to passe sent an other trouble vpon him by meanes therof to cal him For by affliction God vseth coÌ„monly to call them whom he wil saue or by whom he wil worke saluation vnto other So his diuine wisdome thinketh good to make them first to knowe themselues before they come to know him or to teach him to other so it was with Paule who was striken downe before hee was lyfted vp with Constantinus Edwynus and many moe Howe long was Ioseph in prison before he bare rule How hardly escaped this our Queene nowe being Queene Elizabeth by whoÌ„ yet notwithstanding it hath pleased god to restore this his gospel now preached amongst vs In what conflictes and agonies inwardly in his spirite was M. Luther before he came to preach the iustification of Christ openly And so be all they most commonlye which come to anye liuely feeling or sensible working of Christ the Lord. But to returne to Edwyne againe The occasion of hys trouble was this Quicelinus with Kynegilsus his brother Kings of Westsaxons as aboue is mentioned in the table of the Saxon kings conspiring the death of Edwyne now king of Northumberland vpon enuy and malice sent vpon an Easter day a swordman named Emner priuelye to slay the said Edwyne This swordman or cutthrote came to a Citie beside the water of Darwent in Darbishire there to waite his time and lastly founde the king smallye accompanied and inteÌ„ded to haue runne the kiâ—â— through with a sword inuenemed But one Lilla the kinges trustye seruaunt disgarnished of a shield or other weapon to defeÌ„d his maister start betwene the king the sword and was strikeÌ„ through the body and died and the king was wouÌ„ded with the same stroke And after he wounded also the third which was a knight so was taken and confessed by whom he was sent to worke that treason The other knight that was secondly wounded died and the king lay after long sicke or he were healed After this about whitsontide the king being scantlye hole of his wounde assembled his host intending to make against the king of westsaxons promising to Christ to be Christened if he would giue him the victory ouer his enimies And in token therof caused his daughter borne of Edelburge yâ— same Easter day when he was wouÌ„ded named Eufled to be baptised with xij other of his familye of Paulinus Thus Edwyne proceded to the battel against Quicelne and Kynegilsus with his sonne Kenwalcus and other enimies who in the same battell being al vanquished put to flight Edwyn through the power of Christ returneth home victorer But for all this victory other things gyuen to him of God as he was in wealth of the worlde forgat his promise made and had little mind therof saue only that he by the preaching of Paulinus forsoke his maumentry And for his excuse saide that he might not clearly deny his olde lawe which his forefathers had kept so long and sodeinly to be Christened without authority and good aduise of his counsaile About the same season Pope Boniface the 5. sent also to the sayd Edwyne letters exhortatory wyth sundrye presentes from Rome to him and to Edelburge the Queene But neither would that preuaile Then Paulinus seyng the king so hard to be conuerted poured out his praiers vnto God for his coÌ„uersion who the same time had reuealed to him by the holy ghost the oracle aboue mentioned which was shewed to the King when hee was with Redwaldus king of the Eastangles Wherupon Paulinus comming afterward to the king on a certaine day and laying his haÌ„d vpon the kings head asked him if he knew that tokeÌ„ The king hearing this remembring wel the token was ready to fall downe at his feete But Paulinus not sufferyng that did lift vp hym againe saying vnto him behold O king you haue vanquished your enimies you haue obteined your kingdome now performe the third which you haue promised that is to receaue the faith of Christ and to be obedient to him Wherupon the king conferryng with his Counsell his nobles was baptised of the said Paulinus at Yorke with many of his other subiectes with hym Insomuch that Coyfi the chiefe of the Prelates of his olde maumentry armed him selfe wyth hys other Idolatrous Bishops and bestrode
the porte of Southhampton But as Polydorus sayeth and Fabian affirmeth the same that it was by Thames side at London When his flatterers comming about him began to exalt him vp with high wordes calling him a king of all kings most mighty who had vnder his subiection both the people the land and also the sea Canutus reuoluing this matter in his minde whether for pride of his heart exalted or whether to trâ—e and refell their flattering words coÌ„maunded his chaire of estate to be brought to the sea side at what time it should begin to flowe Polydore sayth that no seate was brought but sitting vpon his garments being folded together vnder him there charged and commaunded the floudes arising comming toward his feete that they shoulde not touch neither him nor his clothes But the water keeping his ordinary course came nearer and nerer First to his feete and so growing higher began to wash him welfauoredly Wherewith the king abashed partly also afeard starte backe and looking to his Lordes Loe sayth he ye call me such a mighty king yet can I not commaunde backe this litle water to stay at my worde but it is ready to drowne me Wherfore all earthly kings may know that all their powers be but vaine and that none is worthy to haue the name of a king but he alone which hath all things subiect to the power authoritie of his word which is the Lord of heauen earth the creatour aboue of all thinges the father of our Christ and Lorde who with him for euer is to be glorified him let vs worship and extoll for our king for euer After this as histories witnes he neuer suffred the crowne to come vpon his head but went to Winchester or as some say to Canterbury but both those may be true for his going to CaÌ„terbury was to acknowledge that there was a Lorde much higher of more power then he himselfe was and therewithal to render vp his crowne for euer With that Egelnothes Archbyshop of Canterbury informed him of the image of the Crucifix before meÌ„tioned which dissolued the matter betweene maried Priests and life of Monkes and did many other myracles moe being then at Winchester Wherewith the King prouoked to go to Winchester to the roode there resigned vp hys regall Crowne and made the roode king ouer all the land Here is also to be noted in this Canutus that although as is said he coÌ„descended in the beginning of his raigne vpon king Edgares lawes yet after in proces of time hee set forth peculiar lawes of his own Among which diuers there be that concerne as well causes Ecclesiasticall as also temporal Whereby it may appeare that the gouernmeÌ„t of spirituall matters not to depende then of the Bishop of Rome but to appertaine to the lawfull authoritie of the temporall Prince no lesse then of matters and causes temporall As for example by these ordinaunces of the foresayd Canutus may be well considered as here folowe Pecunia sepulturae iustum est vt aperta terra reddatur Si aliquod corpus a sua parochia deferatur in aliam pecunia sepulturae c. In English It is mete and right that in funerals money be geuen for opening the earth If anybody or corse be caried from his owne Parishe into an other the money of the buriall shal pertaine by the law to his owne Parish Church All ordinaunces and ceremonies of God let them be obserued as neede in all things requireth Uppon the Sonday we forbid all publique â—ayres or markets all Synodes or conuenticles huntinges or any such seculare actions to be exercised vnlesse vrgent necessitie compell therunto Let euery ChristeÌ„ man prepare himself thrise a yere to approche to the receauing of the Lords body so to eate the same as not to his iudgemeÌ„t but to his wholsome remedy If a minister of the altare doe kill any man or haue intangled himselfe in any notorious crime let him be depriued both from his order and dignitie If any maried woman her husband being aliue haue committed adultery be proued with the same to her opeÌ„ shame in the world let her haue her nose and eares cut of Let euery widow after the death of her husband so remaine sole xij monethes or if shee marrye let her loose her ioynter And heere an ende of the Danish kyngs Nowe to the English kings againe whose right line coÌ„meth in againe in Edward here following King Edward called the Confessor FOr so much as God of his mercye and prouidence who is onely the maker of heires thought it so good after the wofull captiuitie of this Englishe nation to graunt now some respite of deliuerance in taking away the Danish kings without any issue left behind them who reigning here in EnglaÌ„d kept the english people in miserable subiection about the space of xxviij yeares and that from their firste landing in the time of King Brightricus wasting and vexing this land the terme of cc. â—v yeres Now their tiranny here comming to an ende the next election right of the crowne fell as appertained to Edwarde the yonger sonne of king Egelred and Emma a meere Englishman who had bene now long banished in Normandy as is aboue declared A man of gentle and soft spirite more appliable to other mens couÌ„sailes then able to trust to his owne of nature condition so geuen from al warre and bloudshed that being in his banishment he wished rather so to continue all his life long in that priuate estate then by warre or bloudshed to aspire to any kingdome This Edward after the death of Canutus the seconde or Hardecanute being sent for of the Lordes into NormaÌ„die to take possession of the Realme although he something mistrusted the vnconstant and fickle heads of EnglishmeÌ„ yet hauing sufficient pledges laid for him in Normandie came ouer with a few Normands accompanied and not long after was crowned at Winchester an 1043. by Edsius then Archbishop of Cant. And not long after that he maried Goditha or Editha daughter of Earle Godwyne whome he entreated after such sort that he neither put her from his bed nor yet delt with her fleshly Whether it 〈◊〉 for hate of her kin as most like it was or for loue of chastitie it remaineth vncertaine But most writers agree that he continued his lyfe without offence with women â—or the which he is highly exalted among our story writers and called holy king Edwarde After he had thus taken vpon him the gouernement of the realme he guided the same with much wisedome and iustice the space of 24. yeres lacking two monethes from whome issued as out of a fountaine much godlinesse mercy pitie and liberalitie towarde the poore gentlenes and iustice toward all men and in all honest life he gaue a vertuous example to his people He discharged the Englishmen of the great tribute called Dane gelt which before
be no Purgatory nor that the Suffrages of the Church do auaile the dead either to lesse the paine of them that be destinate to hell or to increase the glory of them that be ordained to saluation 7. Item they hold that the soules out of the bodies departed whether they haue done good or euill haue not their perfect paine nor glory but are reserued in a certain place till the day of iudgement 8. Item they condemne the church of Rome for mixting cold water in their sacrifice 9. Item they condemne the Church of Rome for that as wel women as priests annoynt children when they baptise them on both shoulders 10. Item Dicunt panem nostrum panagiam i. They call our bread Panagia 11. Item they blame the Church of Rome for celebrating their Masse on other daies beside Sondaies and certaine other feastes appoynted 12. Also in this the Greeke Church varieth from the Latine for they haue neither creame nor oyle nor sacrament of confirmation 13. Neither do they vse extreme vnction or anoyling after the maner of the Romane church expounding the place of S. James of the spirituall infirmitie and not corporall 14. Item they enioyne no satisfaction for penance but only that they shewe themselues to the Priests annoynting them with simple oyle in token of remission of sinnes 15. Item onely on maundy Thursday they consecrate for the sicke keeping it for the whole yeare after thinking it to be more holy vpon that day consecrate then vppon any other Neither doe they fast any saterday through the whole yeare but onely on Easter euen 16. Item they geue but onely 5. orders as of Clearkes Subdeacons Deacones Priestes Byshops when as the Romaine Church geueth ix orders after the ix orders of Aungels 17. Moreouer the Greciās in their orders make no vow of chastitie alledging for them the 5. Canon of N. * Ego praesbyter vel Diaconus vxorem causa honestatis non reijciam c. i. I. N. Priest or Deacon will not forsake my wife for honestie sake 18. Item euery yeare the Grecians vse vpon certaine dayes to excommunicate the Church of Rome and all the Latines as heretickes 19. Item among the sayde Grecians they are excommunicate that beate or strike a Priest Neither doe their religious men liue in such Priestly chastitie as the Romane Priests doe 20. Item their Emperour among them doeth ordaine Patriarches Bishops and other of the Clergy and deposeth the same at his pleasure also geueth benefices to whō he lusteth and retaineth the fruites of the same benefices as pleaseth him 21. Item they blame the Latine Churche because they cate not flesh egges and chese on Friday and do eate flesh on Saterdaies 22. Item they holde against the Latine men for celebrating without the consecrated Churche either in the house or in the field And fasting on the Sabboth day And for permitting menstruous wemen to enter into the Church before their purifying Also for suffering dogges and other beastes to enter into the Church 23. The Grecians vse not to knele in all their deuotions yea not to the body of Christ as the register termeth it but one day in the whole yeare saying and affirming that the Latines be goates and beastes for they are alwayes prostrating themselues vpon the ground in their praiers 24. The Grecians moreouer permit not the Latines to celebrate vpon their altars And if it chaunce any Latine Priest to celebrate vpon their altar by and by they washe their altare in token of abomination false sacrifice And diligently they obserue that whē soeuer they do celebrate they do but one Liturgie or masse vpon one altar or table that day 25 Item they dissent from the Church of Rome touching the order and maner of the proceding of the holy Ghost These Articles wherein is declared the difference betwene the East and West church of the Grecians and Romanes as I found them articulate and collected in an ancient autentical register of the churche of Hereforde so I thought heere to inserte them leaue them to the consideration of the Reader Other foure articles moe in the same Register be there expressed concerning sunonie vsurie not w e them forbidden and touching also their Emperour and how they teach their children to hurt or danify by any maner of way the Latine priestes c. Which articles for that either they seme not truly collected out of their teachings or els not greatly pertinent to the doctrine of Religion I ouerpasse them To the purpose now of our storie againe When certaine of these aboue prefixed were mooued in the foresaid Councel to be discussed namely concerning the assertion of proceeding of the holy Ghost and concerning leauened bread in the ministration of the Lords Supper Anselme as is aboue sayd was called for who in the tracration of the same Articles so besturred him in that councell that hee well liked the Pope and them about him as mine author recordeth Wherupon touching the matter of vnleauened bread how indifferētly he seemed there to reason and what he writeth to Valerane Byshop of Nurenburgh therof ye shal beare by a pece of his letter sent to the sayd Byshop the copie whereof here insueth ¶ Anselme Seruant to the Church of Canterburie to Valtram Bishop of Nurenburgh Epistola 3 25. post initium AS concerning the sacrifice in which the Grecians thinke not as we doe it semeth to many reasonable Catholike men that which they do not to be against the Christian faith for bothe he that sacrificeth vnleauened and leauened sacrificeth breade And where it is red of our Lord whē he made his body of bread that he tooke bread and blessed it is not added vnleauened or leauened Yet it is certaine that he blessed vnleauened bread peraduenture not because the thing that was done required that but because the supper in which this was done did geue that And wher as in an other place he called himselfe and his flesh bread because that as many as liue tēporally with this bread so with that bread he liueth for euer He sayth not vnleauened or leauened because both alike are breade For vnleauened leauened differ not in substance as some thinke like as a new man afore sinne an olde rooted man in the leanen of sinne differ not in substance For this cause therefore only he might be thought to call himselfe and his flesh bread and made his body of breade because that this breade vnleauened or leauened geueth a transitorie life and his bodie of bread because that this bread vnleauened or leauened giueth a transitorie life and his body geueth euerlasting life not for that it is either leauened or vnleauened Although it be a cōmandement in the lawe to eate vnleauened breade in the passeoner where all things are done in a figure that it might be declared that Christ whom they loked for was pure cleane and we that should eate his body were admonished to be likewise
doings of whom you as a beardles boy of smal knowledge haue not rightly conceiued who in dede despising Princes comandements haue deserued euerlasting reward Wherby is to be noted what difference is to be sent betweene the hose of Princes then and the hose of seruingmen now There is a certaine Chronicle in olde English meter which among other matters speaking of William Rufus declareth him to be so sumptuous excessiue in poinpous apparel that he being not contented with a paire of hose of a lowe price which was iii. shillings caused a paire to be bought of a marke whereupon his chamberlaine procuring a paire much worse then the other before sayd That they costenid a marke and vnneth he them so bought Ye belamy quoth the king these are well bought Appendix Historiae After the tune of this king William the name of kings ceased in the country of Wales among the Britaines since king Ris. who in the raigne of this king the yeare of oure Lorde 1093. was slaine in Wales Ex continuatione Roger. Houeden King Henry the first HEnry first of that name the third sonne of W. Conquerour succeeding his brother Rufus began his raigne in England the yere of our Lord 1100. who tor his knowledge science in the 7. liberal arts was surnamed Clerke or bewclerke In whome may wel appeare howe knowledge and learning doth greatly conduce to the gouernement and administration of any realme or country At the beginning he reformed the state and condition of the clergie released the grieuous paiments reduced againe king Edwards laws with emendation therof he reformed the old and vntrue measures made a measure after the length of his arme he greatly abhorred excesse of meats drinks many things misused before his time he reformed and vsed to vanquish more by counsaile then by sworde Suche persons as were nice and wanton he secluded from hys court This man as appeareth litle fauoured the vsurped power of the Bishop of Rome Soone after he was King he maried Matilde or Maude daughter of Malcolin king of Scots and of Margaret his wife daughter of Edward the Dutlaw as is before specified being a profesied Nunne in Winchester whom notwithstanding wont the popes dispensation he maried by the consent of Anselme By the which Maude he receaued 2. sonnes William and Richard 2. daughters Maude Mary which Maude afterward was maried to Henry the v. Emperour c. In the second yere of his reigne Robert his elder brother Duke of NormaÌ„dy who being occupied in the Christen warres against the Turkes and being elect as yee heard king of Hierusalem hearing of the death of Rufus refused the kingdom therof For the which as is thought he neuer sped wel after Thus the saide Robert leauing of the Lordes busines and returning into Normandy made there his preparation and came ouer into England with a great hoste to chalenge the Crowne But by mediation of the Lordes it was agreed that Robert shoulde haue yearely during his life iij. M. markes as was likewise promised him before by R. Rufus his brother And whether of them ouer liued the other to be others heyre And thus Robert departed again vnto NormaÌ„dy to the great discontentation of his Lords there But in few yeares after the forenamed tribute of iij. M. Markes through the meanes of Queene Maude was released to the King his brother In proces of time variance falling betwene king Henry and the sayd Robert his brother at length Robert in his warre was taken prisonner and brought ouer into England was put into the Castel of Cardise in Wales where he continued as prisoner while he liued In this time as about the iij. yeare of this king the hospitall of S. Bartholomewe in Smithfield was founded by meanes of a minstrell belonging to the King named Rayer And after was finished by Richard Whittyngton Alderman and Maior of London This place of Smithfield was at that day a lay stowe of all ordure or filth the place where the felones other transgressors of the kings lawes were put to execution Diuers strait lawes were by this king prouided especially against theeues and felones that who so were taken in that fault no money should saue him from hanging Item that who so did counterfait false money shoulde haue both his eyes and nether partes of his body cut off Item in the same Councell was decreed an order for Priestes to be sequestred from their wiues whych before were not forbidden according as the wordes of mine author doe purporte whose wordes be these Anselmus prohibuit vxores sacerdotibus Anglorum ante non prohibitas Quod quibusdam mundissimum visum est quibusdam periculosum ne dutrimundicias viribus maiores appeterent in immundicias horribâ—les ad Christiani nominis summum dedecus inciderent c. Hen. Hunt Item it was then decreed that Monkes and Priests should beare no rule ouer lay persons Item it was then decreed concerning broydering of heare and wearing of garments Item that the secrete 〈◊〉 act betwene a yong lad and a yong maid should not stand with other things mo concerning the excommunication of Sodomites c. In the storie of William RuÌ„fus before was declared how Anselmus Archbishop of Canterbury departing out of the realme went vnto the Pope who after the death of King William was sent for againe by the foresayde King Henrie and so returned againe and was at the Councell of the King at Westminster where the king in the presence of the Lordes as well temporall as spiritual ordeined and inuested 2. Bishops Roger Bishop of Salisburie Roger bishop of Hereford During which parliament or couÌ„cel of the king Anselmus in his conuocation deposed and displaced diuers Abbots and other Prelates from their roumes and dignitics eitherfor that they lawfully came not by them or vprightly did not administer the same After this councel and the other before set forth by Anselmus Herbert bishop of Norwich had much adoe with the priests of his diocesse For they would neither leaue their wiues nor yet geue ouer their benefices Whereupon hee wrote to Anselme the Archbishop for counsaile what was to be done therein Which Anselme required him as he did other mo the same time by wryting to perswade the people of Norfolke and Southfolke that as they professed Christianitie they shoulde subdue them as rebels against the church and vtterly to driue both them and their wiues out of the countrey placing Monkes in their rowmes as by the Epistles of the said Anselme doth appeare Whereof certaine parcels shall hereafter by the grace of Christ ensue for the better euidence of this and the other his actes aboue recited The like businesse also had Gerarde the Archbishop of Yorke in depriuing the priestes of his prouince from their wiues which thing with all his excommunications and thundrings he coulde hardly bring about Upon this ruffeling of
Embassadours the king also at Canterb. by letters as it should seeme certified from hys owne ambassadors waited their comming Where the 13. day of May the king receaiued them making vnto them an othe that of and for al things wherin he stode accursed he woulde make ample restitution and satisfaction Vnto whom also all the Lords Barons of England so many as there were with the king attending the Legates coÌ„ming sware in like maner and that if the king would not accoÌ„plish in euery thing the othe which he had taken that then they wold cause him to hold and confirme yâ— same whether that he wold or not or by strength to vse the authors words Then submitted the king himselfe vnto the Court of Rome and to the pope And resigning gaue vp his dominions and realmes of Englande Ireland from him and from his heires for euermore yâ— should come of him Wyth this condition that the king and his heirs should take againe these two dominions of the Pope to forme paying yearely therfore to the Court of Rome a 1000. Markes of siluer Then tooke the King the crowne from hys heade kneeling vpon his knees in the presence of all his Lordes Barons of England to Pandulphe the popes chiefe legate saying in this wise Here I resigne vp the crowne of the realme of England to the Popes hands Innocent the third put me wholy in his mercy and ordinance Then tooke Pandolphe the crowne of king Iohn and kept it 5. daies as a possession seazon taking of these two realmes of England and Ireland Continuing also al things promised by his charter obligatorie as foloweth The copie of the letter obligatorie that K Iohn made to the Pope concerning the yelding vp of the crowne and the Realme of Englande into the Popes hands for a certaine summe of money yearely to be paide TO al christen people throughout the world dwelling Iohn by the grace of God K of England greeting To your vniuersitie known be it that forasmuch as we haue greeued offended God our mother church of Rome forasmuch as we haue neede of the mercy of our Lord Iesu Christ we may nothing so worthy offer coÌ„perent satisfactioÌ„ make to God to holy church but if it were our own body as with our realms of EnglaÌ„d of Ireland Then by the grace of the holy ghost we desire for to meke vs for the loue of him that meked him to the death vpon the crosse And through counsell of the nobles earles Baroâ—â— we offer frely graunt to God to the apostles S. Peter Paul and to our mother church of Rome to our holy father Pope InnoceÌ„t the 3. to al the popes that come after him all the realme patronages of churches of England of Ireland with all the appurtenaÌ„ces for remission of sins helpe health of our kings soules of al christeÌ„ soules So that froÌ„ this time afterward we wil receiue hold of our mother church of Rome as in ferme doing sealtie to our holy father the Pope Innocent the 3. and to all the Popes that come after him in the maner abouesayd And in the presence of the wise man Pandolphe the Popes Southdeacon wee make liege homage as it were in the popes presence we before him were that he himselfe shuld haue done al maner things abouesaid and therto we bind vs all that come after vs our heires for euermore without any gainsaying to the pope eke the ward of the church vacant And in token of this thing euer for to last we will confirme ordaine that he be our speciall renter of the foresaide realmes sauing S. Peter pence in all thing To the mother church of Rome paying by yere a 1000. markes of siluer at 2. times of the yere for al maner customes that we should do for the saide realmes that is to seine at Michelmas at Easter that is for England 700 markes and 300. markes for Ireland Sauing to vs to our heires our iustices and our other franchises And all these things that before ben said we will that it be firme stable without end to that obligation we all our successors our heirs in this maner beth bound that if we or any of our heirs through any presumption fal in any point againe these things aboue sayd and he bene warned and wiâ—l not right amend him he shall then lese the foresaid realmes for euermore and this charter of obligation and our warrant for euermore be firme and stable without gainsaying We shal from this day afterward be true to God to the mother church of Rome to thee Innocent the 3. and to all that commen after thee and the Realmes of Englande and of Ireland we shall mainteine trewlich in all maner pointes against all maner men by our power through Gods helpe Upon this obligation the king was discharged the 2. day of Iuly from that Tirannicall interdiction vnder which he continued 6. yeares and 3. monethes But before the releasement therof first he was miserably coÌ„pelled as hath bene declared to geue ouer both hys crowne scepter to that Antichrist of Rome for the space of 5. daies and his client vassall feudary and tenant to receiue it againe of him at the handes of an other Cardinall being bounde obligatorily both for himselfe for his successours to paie yerely for a knowledge therof a M. marks for England Ireland Then came they thether from all partes of the Realme so many as had their consciences wounded for obeying their liege king as blind Idiotes and there they were absolued euery one of his own bishop except yâ— spirituall fathers and Ecclesiastical souldiours for they were compelled to seake to Rome as captiues reserued to the popes owne fatherhoode In this new ruffeling the King easily graunted that abbots deanes and curates shoulde be elected freely euery where so that the lawes of the realme were truly obserued But against that were the bishops alledging their Canonical decrees and rules synodal determiniâ—g the king therein to haue nothing a do but only to geue his consent after that they had once elected But among this shauen rable some there were which consented not to this wicked errour A sort also there were of the prelates at that time which were not pleased that that lands interdiction shoulde cease til the king had paid al yâ— which their Clergy in all quarters of the realme had demaunded without reason yea what euery saucie sir Iohn for hys part demaÌ„ded euen to the very breaking of their hedges the stealing of theyr appels and their other occasional damages which grew to an incredible summe and impossible to be answered Such was the outragious cruel noyse of that mischieuous progenie Antichrist against their naturall king Notwithstanding that which is vttered afore concerning the bitter malice of the Clergye against their Prince yet
a Frere weare cloathing of an other sect of Freres sith holines stondeth not in the clothes 6. Why hold ye silence in one house more then an other sith men ought ouer all to speke the good leaue the euil Why eate you flesh in one house more then in an other if your rule and your order be perfite and the patron that made it 7. Why gete ye your dispensatioÌ„s to haue it more esy certes other it seemeth that ye be vnperfite or he that made it so hard that ye may not hold it And seker if ye holde not the rule of your patrons ye be not then her Fryers and so ye lye vpon your selues 8. Why make ye you as dede men when ye be professed and yet ye be not dede but more quicke beggers then ye were before and it seemeth euill a dede man to goe about and begge 9. Why will ye not suffer your Nouices heare your couÌ„sels in your chapter house ere that they haue bene professed if your counsels byn true and after Gods law 10. Why make ye you so costly houses to dwell in sith Christ did not so and dede men should haue but graues as falleth it to dead men and yet ye haue more Courtes then many Lordes of England For ye mowe wenden through the realme and each night well nigh lyg in your owne courts and so mow but right few Lordes do 11. Why heyre ye to ferme your limitors geuing therefore ech yeare a certayne rent and will not suffer one in an others limitation right as ye were your selfes Lordes of countreys Why be ye not vnder your Bishops visitations and liege men to our king Why are ye no letters of brether heds of other mens prayers as ye desire that other men shoulde aske letters of you If your letters be good why graunt ye them not generally to all maner of men for the more charitie 12. Mow ye make any man more perfite brother for your prayers then God hath by our beleeue by our baptisme and hys owne graunt if ye mow certes then ye be aboue GOD. Why make ye men beleue that your golden trentall song of you to take therefore x.s. or at the least v.s. wole bring soules out of hel or out of purgatory if this be soth certes ye might bring al soules out of payne and that wull ye nought and then ye be out of charitie 13. Why make ye men beleue that he that is buryed in your habite shall neuer come in hell and ye wyte not of your selfe whether ye shall to hell or no and if this were sothe ye shuld sell your hye houses to make many habites for to saue many mens soules 14. Why steale ye mens Children for to make hem of your sect sith that theft is against Gods hestes and sith your sect is not perfite ye know not whether the rule that ye bynde hym to be best for him or worst 15. Why vnderneme ye not your brethreÌ„ for their trespas after the law of the Gospell sith that vnderneming is the best that may be But ye put them in prison oft when they do after Gods law and by Saint Augustines rule if anye did amisse and would not amend him ye should put hym from you 16. Why couete ye shrifte and burying of other mens parishens and none other Sacrament that falleth to Christen folke Why bussy yee not to here to shrift of pore folk as wel as of rich Lords and Ladyes sith they mowe haue more pleÌ„ty of shrift fathers then poore folke mow Why say ye not the gospell in howses of bededred men as ye do in riche mens that mow go to Churche and heare the Gospell Why couete you not to bury poore folke among you sith that they bene most holy as ye sayne that yee beene for your pouerty 17. Why will ye not be at her diriges as ye haue bene at rich mens sithe God prayseth him more then he doth other men What is thy prayer worth sithe thou wilt take therefore for of all chapmen ye nede to be most wise for dread of simonie What cause hast thou that thou wilt not preach the gospell as God sayth that thou shouldst sith it is the best lore and also our beleue Why be ye euill apayd that secular priests shuld preach the Gospell sith God himselfe hath bodden hem 18. Why hate ye the gospell to be preached sithe ye be so much hold therto for ye wyn more by yere with In principio then with all the rules that euer your patrons made and in this minstrels bene better then ye for they contrarien not to the mirthis that they maken but ye contrarien the Gospell both in word and deede 19. Frere when thou receiuest a peny for to say a Masse whether sellest thou Gods body for that peny or thy prayer or els thy trauell if thou sayest thou wolt not trauell for to say the Masse but for the peny that oertes if this be soth then thou louest to little mede for thy soule and if thou sellest Gods body other thy prayer then it is very simonie and art become â— chapman worse then Iudas that solde it for thirty pence 20. Why writest thou her names in thy tables that yeueth the mony sith God knoweth all thing for it seemeth by thy writing that God would not reward him but thou write in thy tables God wold els forgetten it Why bearist thou God in honde and sâ—laundrest hym that he begged for hys mete sithe he was Lorde ouer all for then had he bene vnwyse to haue begged and haue no neede thereto Frere after what law rulest thou thee where findest thou in Gods law that thou shouldest thus beg 21. What maner men needeth for to beg For whom oweth such men to beg Why beggest thou so for thy brethren If thou sayest for they haue neede then thou doest it for the more perfection or els for the lest or els for the meane If it be the most perfection of all then should al thy brethren do so and then no man needed to beg but for himselfe for so should no man beg but him neded And iâ— it be the lest perfection why lonest thou then other men more then thy self For so thou art not wel in charitie sith thou shouldst seeke the more perfection after thy power liuing thy selfe most after God and thus leauing that imperfectioÌ„ thou shouldest not so beg for them And if it is a good meane thus to beg as thou doest then should no man do so but they bene in this good meane and yet suche a meane graunted to you may neuer be grounded on Gods law for then both lerâ—â— and lewd that bene in meane degre of this world shoulde goe about and beg as ye do And if all shoulde doe so certes well nigh all the world should goe about and beg as ye done and so should there be ten
and bridle him withall that peace thereby and loue might dwell vppon the face of the earth But alas the B. of Rome sitting in the chaire of peruerse doctrine or pestilence that Pharisee anoynted wyth the oyle of iniquitie aboue the rest of his consortes in this our time which for his abhominable pride is fallen from heauen indeuoureth with his power to destroy and vndoe all and thinketh I beleeue to stellifie againe himselfe there from whence hee fell Hys purpose is to darken and to shadowe the light of our vnspotted life whilest that altering the veritie into lies his Papall letters stuft with all vntruthes are sent into sondry partes of the world of his owne corrupt humor and vpon no reasonable cause blemishing the sinceritie of our Religion The Lord Pope hath compared vs vnto the beast rising out of the sea full of names of blasphemy and spotted like a Lyberd But we say that he is that mōstrous beast of whom it is sayd and of whome we thus read And there shall come an other red horse out of the sea and hee that shall sit on him shall take peace away out of the earth let them therefore that dwell vpon the earth destroy him For since the tyme of hys promotiō he hath not ben the father of mercy but of discord A dilligent steward of desolation in stead of consolation and hath intised all the worlde to commit offence And to take the wordes in right sense and interpretation he is that great Dragon that dath deceiued the whole worlde hee is that Antichrist of whom he hath called vs the forerunner he is that other Balaam hired for money to curse vs the Prince of darcknes which hath abused the Prophetes This is the Aungel leaping out of the sea hauing his Phials fild with bitternes that he may both hurt the sea and the lande the counterfait Vicar of Christ that setteth forth hys owne imaginations He sayth that we doe not rightly beleue in the Christen fayth and that the world is deceiued with three maner of deceiuers which to name God forbid we should open our mouth seeing that openly we cōfesse onely Iesus Christ our Lord and Sauiour to be the euerlasting sonne of God coequall with hys father and the holy Ghost begotten before all worldes and in processe of tyme sent downe vpon the earth for the saluation of mankinde Conceaued not by the seede of man but by the holy Ghost which was borne of the glorious virgin Mary after that suffered and dyed as touching the flesh and by hys Godhead the third day he raysed from death that other nature which he assumpted in the wombe of his mother But we haue learned that the body of Machomet hangeth in the ayre and that his soule is buryed in hell whose works are damnable contrary to the law of the most highest We affirme also that Moyses was the faythfull seruant of God and a true teacher of the law and that he talked with God in mount Sinay vnto whō the Lord sayd Rubrum c. By whō also God wrought miracles in Egipt and deliuered the law written to the Israelites that afterwards with the elect he was called to glory In these and other thinges our enemy and enuier of our state causing our mother the church to accuse her sonne hath written agaynst vs venemous and lying sclaunder and sent the same to the whole worlde If hee had rightly vnderstoode the Apostles meaning he woulde not haue preferred his violent will before reason which beareth such sway with him neither would he haue sēt out his Mandates to the suggestion of those which call light darcknes and euill good whiche suspect hony to be gall for the great good opinion they haue cōceaued of that holy place which in deed is both weak infirm cōuerteth al truth into falshood affirmeth that to be that is not Truly my opinion so indifferent on euery side ought not in any case to be infringed and auerted from the fayth to such enemies of so corrupt a conscience Wherefore we greatly are inforced not a little to meruaile which thing also doth much disquyet vs to see that you which be the pillers and assistentes in office of righteous dealing the Senators of Peters Citie and the principal beames in Gods building haue not quallified the perturbation of so fierce a Iudge as doth the planets of heauē in their kynd which to mittigate the passing swift course of the great orbe or sphere of heauen draw a contrary way by theyr opposite mouinges In very deed our Imperial felicitie hath bene almost euen from the beginning spurned agaynst and enueied at of the papall see and dignitie As Simonides being demanded why he had no mo enemies and enuiers of hys state answered and sayd quia nibil falsciter gessi for because sayth he I haue had no good successe in any thing that euer I tooke in hand And so for that we haue had prosperous successe in all our enterprises the Lordes name be blessed therefore especially in the ouerthrow of late of our rebellious enemies the Lombardes to whom in their good quarrell he promised life and absolution and remission of their sinnes is the cause wherefore this Apostolicall bishop mourneth and lamenteth And now not by your councels I suppose he laboureth to impugne this our felicitie but of hys owne power of bynding losing wherof he glorieth so much he impugneth it But presently where power and habilitie wanteth to redresse there doth abuse take place We see in hym which was so mighty a king and the worthiest prince amongst all the Prophetes to desire craue the restitution of Gods holy spirit when he had polluted the dignitie of hys office But the prouerbe is Vti indissolubilia non solnuntur ita inligabilia non ligantur As thinges indissoluble are not to be losed so thinges that cannot be bound are not to be bound Which thing manifestly is proued in him For why the scriptures of God doe instruct men how to liue they mortifie our soules whiche are immortall and quicken the same whiche are dead for want of lyfe And doubtles he is able to humble and bring downe those that are vnworthy of dignitie as much as him pleaseth and when him pleaseth Doubtlesse if the Byshop of Rome were a true Byshop indeed innocent impolute and not associate with wicked liuers and euill men his life should declare him so to be He would not then be an offerer of dissentious sacrifice but a peaceable offerer of loue charity would cense not with the incense of griefe hatred but with the sweet smelling incense of concord and vnity neither yet would alter suum pontificium in maleficium That is make of a sanctified office an execrable abuse If he were such a Byshoppe as he ought to be he would not wrest or abuse the preaching of the word into the fruite and gayne of his owne dissention neither
your letters or by any other indulgences to what persoÌ„ or persoÌ„s soeuer of what estate dignity or place soeuer vnder any maner or forme of words grauÌ„ted hereafter by the sea Apostolicke by the which indulgences the effect of the said prouision may be by any maner of waies hindered or deferred yet of our certayne knowledge we will that they shall want theyr strength in the prouision made or to be made for the sayd Frederick in the Church of Lincoln And if any vpon the premisses or any of them shall alleadge agaynst the foresayd Fredericke or his procurator That you will cause them to be cited on our behalfe so that they being cited peremtorily shal within the space of two monethes of your citation personally appere before vs there according to the law to make aunswere to the sayd Fredericke vpon the premisses Any priuiledges or indulgeÌ„ces what soeuer geuen and graunted either generally to the king dome of England or peculiarly to any other person of what state degree and place soeuer graunted by the foresaid sea vnder what soeuer maner forme of words for them not to be called vp beyond the sea or out of their owne City or Dioces by letters Apostolicall vnder whatsoeuer forme of wordes obtayned to the contrary in any wise notwithstanding All which priuiledges and indulgences we will in no case shall stand in any force or effect to the sayd partes Moreouer the day and forme of the citation we will that ye faythfully do intimate vnto vs by your letters containing the tenor therof And if both of you can not be present at the execution hereof yet we will notwithstaÌ„ding that one of you do execute the same without fayle Dated the 7. Kal. Febr. the 10. yeare of our Popedome As theâ—e is no maÌ„ which hath any eies to see but may â—asely vnderstand in reading this letter of the Pope how vnreasonable his request is how impudently he commauÌ„deth how proudly he threatneth how wickedly he oppresseth and racketh the Church of God in placing boyes and straungers in the ministery cure of soules also in making them his prouisors to rauen vp the Church goodes So is it no great maruell if this godly Bishoppe Robert Grosted was offended therwith who in my mind deserueth herein a double commendation not onely that he so wisely did discerne error from sincerity and truth but also that he was so hardy and constant to stand to the defence therof agaynst the Pope according as in this his answere to the Pope agayne may appeare as foloweth The aunswere of Robert Grosted SAlutem Pleaseth it your wisedome to vnderstand that I am not disobedient to any the Apostolicke precepts but both deuoutly reuerently with the natural affectioÌ„ of a sonne obey the same And also am an vtter enemy to al those that resist such Apostolick precepts as a childe zelous of his fathers honor And truly I am no lesse then bound therunto by the precept and coÌ„mauÌ„dement of God For the Apostolick preceptes are none other nor can be then consonant and vniforme to the doctrine of the Apostles and of our Sauiour Christ being the maister and Lorde of all the Apostles whose type and person specially in the consonant and vniforme hierarchie of the Church the Lord Pope semeth to beare the same our Lorde and Sauiour Iesus Christe saying whosoeuer is not with me the same iâ— agaynst me Therefore agaynst him neither is nor can be the most diuine sanctitye of the sea Apostolicall The tenour then of â—our foresayd Apostolicall letter is not consonant to true sanctity but vtterly dissonaÌ„t and disagreeing to the same First for that vpon the clause of this your letter many such other letters like which clause alwayes ye so much do vrge Non obstante induced and brought in vpon no necessity of any naturall law to be obserued doth swarme and floweth with all inconstancy boldnes pertinacy impudency lying deceiuing and is also a sea of mistrust in geuing credit to no man Which as it swarmeth with these so in like maner with innumerable other vices which hang and depend vpon the same mouing and disturbing the purity of Christian religion and lyfe agreable to the same as also the publique tranquility of men Moreouer next after the sinne of Lucifer which shal be in the latter time to wit of Antichrist the childe of perdition whome the Lord shall destroy with the breath of his mouth there is not nor can be any kinde of sinne so repugnant and contrary to the doctrine of the Apostles â—nd holy scripture to our sauiour Christ himselfe more hatefull detestable and abhominable then to destroy and kill mens soules by defrauding them of the mistery of the pastorall office which by the ministery of the postorall cure ought to saue and quicken the same Which sinne by most euident places of the Scripture such men are discerned knowne to commit which being in the authority of the Pastorall dignity do serue their owne carnall desires and necessaries with the benefit of the milke and wooll of the sheep and flocke of Christ and do not minister the same Pastorall office and charge to the benefite and saluation of those theyr sheep The same therefore by the testimony of the Scripture is not the administration of the Pastorall ministery but the killing and destruction of the sheep And that these two kinde of vices be most vile and wicked although after a differryng sorte and farre exceeding all other kinde of wickednesse hereby it is manifest For that the same are directly contrary to two vertues most chiefely good although differring in themselues and vnlike together For that is called most wicked which is contrary to a thing most best So much then as lyeth in the offenders the one of their offences is directly agaynst the deity which of himselfe is alwayes essentially and supernaturally good The other is agaynst the deification and the Image of God in man which is not alwayes but by the participation of Gods lightsome grace essentially and naturally God And forasmuch as in thinges being good the cause of good is better then the effect like as againe in euill things the cause of euill is worse then the effect of euil proceeding therof hereby it is manifest That the inducers of such wicked destroyers of Gods Image and deification in the sheep of Christ that is the church of God are worse theÌ„ those chief destroiers to wit Lucifer Antichrist And as in these degrees of wickednes how much more excellent such be who hauing a great charge committed to them of God to edifâ—ication and not to destruction are more bound to keep away and exclude such wicked destroyers from the church of God So much is it also of that that this holy seat Apostolicall to whom the Lord Iesus Christ hath geuen all maner of power to edification as the Apostle sayth and not to destruction can commaund or will to goe about
the city by the Barons and Citizens for the space of 40. dayes And Octobonus the Legate who for feare was fled into the Tower they narowly layd for that he shoulde not escape At length by the intreaty of the Earle of Gloucester and other Earles that were his friendes both the Barons and Cittizens were pardoned and admitted to the kinges fauour And 4. Byshops and 8. other noble men were chosen such as were at Couentry first nominated that they should order and dispose all matters betweene the King and suche as had lost theyr inheritaunce as also the forme of theyr peace and raunsome And proclamation was made vppon the feast of all Sainctes of perfect peace and record throughout al the Realme The 52. yeare of this king Henries raigue 8. daies after the feast of S. Martin he held a parliament at Marlberge in the yeare of our Lord aboue recited where by the aduise of wise and discrete men with all the consentes of the nobles he ordeined and enacted diuers good and profitable statutes for the reformation and bettering of the state of the realme execution of common iustice which are called the statutes of Marleberge The same yeare vpon S. Gregoryes day Octobonus the Legate called a Councell at London where were fine Archbishops and a great number of Byshops Abbots other Prelates which Councell also within three dayes brake vp agayne The same yeare vpon S. Iohns day the Baptist Edward the kinges sonne diuers other noble men of England took vpon thē the crosse by the legates hands at Northhampton to the reliefe of the holy land and the subuersion of the enemies of the crosse of Christ which done the legate that same yeare wēt out of England not purposing after that to returne agayne This holy Legate sayth mine author whiche might well bee resembled to Lynx the monstrous beast whose quicke sight penetrateth euery thing enrolled to perpetuall memorye the valuation of all the churches in the realme of England so narowly as by any meanes possible be might enquire the certainty thereof The same was he that made all the Cathedral Conuentuall Churches to pay pencions so that those Churches whiche gaue not the vacancie of their benefices to their Clerkes and straungers should pay vnto them a certein yearly pencion during the vacācy of the benefices which they should haue The same yeare died Pope Clement 4. after whose death the Church of Rome was two yeares vacant then was chosen an archdeacon Cardinall whose name was Theardus as hee was taking hys iourny into the holy lande and called hym Gregory the 10. Then also dyd Edmunde Earle of Lancaster and Leicester and seconde sonne of king Henry take to wife the Earle of Albemark his daughter and the Niece of y◠Earle of Gloucester at whiche maryage was the king and the Queene and all the Nobilitie of England The same yeare was the body of S. Edward the king Confessour by Walter Gifford Archbishop of Yorke and other Bishops intombed in a new rich Schrine of golde and siluer beset with precious stones in the presēce of Hēry the king of Englād In which yeare also fel great rayne and inundation of waters suche as hath not lightly bene seene which increased and continued the space of 40. dayes and more The same yeare died Walter de Lawile Bishop of Sarum the third day before the nones of Ianuary After whō succeeded Robert of Northampton the Deane of the same Church And because the see of Cant. was then vacant he was confirmed by the Chapter of Canterbury whiche Chapter had alwayes the iurisdiction in spirituall causes during the vacancy of that see in as ample maner as the Byshop hymselfe had beyng aliue After thys the Byshop elect comming thither thinking to haue had hys consecration was notwithstanding put backe for two causes one was for that there was present then no more but one Byshop the other was for that all the other Bishops had appealed that he might not be consecrated to their preiudice that is by the authoritie of the Chapter of Cant. saying that they would not be vnder the obedience of the monks After this solempne Messengers were for this cause sent to the Cardinals of Rome for that then that see of Rome was vacant who receiued aunswere that during the vacation of that see the confirmation and consecration of the Byshop elect pertayned to the foresayd Chapter of Caunterbury The same yeare also was the Lord Henry the sonne heyre of the Lord Richard king of Almayne and brother to king Henry 2. slayne at Uiterbium in a certayne Chappel hearing Masse by the Lord Simō and Buido the sonnes of the Lord Simon Mountfort Earle of Leister During this kinges raigne there was made a great generall expedition of diuers and sondry Christian princes to Ierusalem taking vpon them the Lords character that is the Crosse among whome was also Edward the kings sonne one to the which expeditiō was graunted him a subsidie throughout al the realme And the month of May the yeare of our Lord. 1270. or as sayth Florilogus an 1269. he set forward on his iourny About the time when Prince Edward was preparing his iourny toward Asia Boniface the Archbishop of Canterbury ended his life in the country of Sebaudia goyng belike to Rome or comming thence After whose death the Monks of Canterbury proceeding to a new election grāted by the king agreed vppon the Prior of their house named Adam Chelendene But the king his sonne Prince Edward consenting and speaking in the behalfe of Robert Burnell theyr Chauncellour did sollicite the matter with the Monkes partly intreating partly threatning them to chuse the said Robert to be Archbishop Notwithstanding the Monkes being stoute woulde neyther relent to their curteous request nor yet bow to theyr boystrous threates but constantly persisting in their former election appealed from the king and prince to the Pope Prince Edward being now on his iourny and seing himselfe thus frustrated of the Monkes writeth backe to the king his father deuoutly praying and beseching in no wise to admit the election of the foresayd Monks And so passing to Douer with Hēry the sonne of Rich. his vncle king of Romanes with their wiues tooke their passage in the month of August After this the Prior thus elected as is foretold but not admitted by the king to be Archbishop went vp to Rome In the meane tyme the Monkes in the absence of their elect ordayned one Geoffrey Pomenall to be theyr Official who seing himself aduaunced to that dignity bearing belike some old grudge agaynst the Prior of Douer caused him to be cited vp to appeare in the Chapter house of Canterbury The Prior of Douer seing this citation to be preiudiciall to him and to the Church of Douer whereas the Monkes of Cant. haue no such iurisdiction the see of
CaÌ„terbury being vacant but that all things appertayning to that Church ought to be reserued whole to the consecratioÌ„ of the new Archb. therefore for the state both of hym and of hys Church he appealed vp also vnto Rome But to returne to the archbishop agayne The second yeare after Adam Chelindon the foresayde Archb. elect remayning all this while at Rome at last resigned vp hys election to the popes hand beyng Breg 10. who then gaue the same to Rob. Kilwarby Who then coÌ„ming to Douer restored agayn the Prior of that house being before excluded vpon certain causes By these coutentions iudge good reader of the religion of these men and of these tunes And now to returne to our former story About whiche tyme came out the great concordaunces by an Englishe Frier called Iohn Dernington Ex Eulogio It was aboue declared how a generall voyage beyng proclaymed to warre agaynst the Turkes and a subsidie beyng collected in EnglaÌ„d vpon the same prince Edward with other was appoynted to take theyr voyage nowe were onward in theyr iourny Who at Michelmas following with hys company came to Egermorth whiche is from Marsilius 8. leagues westward there taking ship agayne hauing a mery winde and prosperous within x. dayes ariued at Sunes at Tunicium where he was wyth great ioy welcommed entertayned of the Christian princes that there were to this purpose assembled as of Philip the French king whose father Ludouicus died a little before of Carolus the king of Sicilia and the two kinges of Nauarre and AragoÌ„ And as the Lord Edward came thither for hys father the king of England thither came also Henry the sonne of the king of Almaine for his father who at hys returne from the voyage was slayne in a chappell at Uiterbium hearing masse by the Lord SimoÌ„ and Buido the sonnes of the Lord Simon Mountfort Earle of Leicester When Prince Edward demaunded of these kings and Princes what was to be done they answered him agayne and sayd The Prince of this Cittie sayd they and the prouince adioyning to the same hath bene accustomed to pay tribute vnto the king of Sicile euery yeare And nowe for that the same hath bene for the space of vii yeares vnpayed and more therefore we thought good to make inuasion vpon hym But the king knowing the same tribute to be but iustly demaunded hath now according to our owne desires satisfied for the tyme past and also payed his tribute before hand Then sayde he My Lordes what is this to the purpose Are we not here all assembled and haue taken vpon vs the Lordes Character to fight against the Infidels and enemies of Christ what meane you then to conclude a peace with them God forbid we should do so for nowe the land is playne and hard so that we may approch the holy Citty Ierusalem then sayd they nowe haue we made a league with them neither is it lawfull for vs to breake the same But let vs returne agayne to Sicilia and when the wynter is past we may well take shipping to Acra But this counsaile nothing at al liked him neither did he shew himselfe wel pleased therwith But after that he had made them a princely banquet he went into hys closet or priny chamber from amongst them neither woulde be partake â— of any of that wicked mony which they had taken They notwithstanding continuing their purpose at the next mery wynd took shipping and for want of ships left CC. of theyr men a shore crying out piteously lamenting for the perill hazard of death they were in wherewith Prince Edward being somewhat moued with compassion came backe agayne to the land and receiued and stowed them in his own shippes being the last that went aborde within 7. dayes after they arriued in the kingdome of Scicilia ouer agaynst the Citty Trapes casting theyr anchors a league from thence within the sea for that their ships were of great burden throughly fraught And fâ—oÌ„ the hauen of the Cittie they sent out varges and boates to receiue and bring such of the Nobilitie to land as would but for theyr horses for the most part and all their armour they kept stil within bourd At length towardes the euening the sea began to be rough encreased to a great tempest a mighty In so much that their ships were beaten one against an others sides and drowned there was of them at that reÌ„pest lying at anchor more then 120. with all their armour and munition with innumerable soules besides and that wicked mony also which they had taken before likewise perished and was drowned But the tempest hurt not so much as one ship of Prince Edwardes who had in number 13. nor yet had one man lost thereby for that as it may be presupposed he consented not to the wicked counsaile of yâ— rest When in the morning the Princes and kinges came to the sea side and saw al theyr shyps drowned and saw their men and horses in great number cast vpon the land drowned they had full heauy heartes as well they might For of all theyr shyps and mariners whiche were in number a 1500. besides the common souldiours there was no more saued then the Mariners of one onely Shyp and they in this wise There was in that ship a good and wise Matrone a Countesse or an Earles wife perceiuing the tempest to grow and fearing her self called to her the Maister of the ship asked whether in attempting to the shore it were not possible to saue themselues who answered that to saue the ship it was impossible howbeit the men that were therein by Gods help he doubted not Then sayd the Countesse for the ship force no whit saue the soules therein and haue to the double the valure of thy ship who immediately hoysing the sayles with all force ran the ship a groundso neare the shore as possible was Thus with the vehemency of the weather and force he came withall brast the ship and saued all that was within the same as the matter had shewed and sayd before Then the kinges and princes altering theyr purpose after this so great a shypwrack returned home again eueuery one vnto their own lands Onely Edward the kings sonne remayned behinde with his men and ships which yâ— Lord had saued and preserued Then Prince Edward renouating hys purpose tooke shipping agayn and within 15. dayes after Easter arriued he at Acra and went a land taking with hym a thousand of the best souldiours most expert taryed there a whole month refreshing both hys men and horses and that in this space he might learne and know the secretes of the land After this he took with hym 6. or 7. thousand souldiours and marched forward twenty myles from Acra and tooke Nazareth and those he there found he slew and afterward returned again to Acra But their enemies following after them thinking to haue set vpon
noust denyed to geue aide to the Christians which defended it spending the treasures and mony of the church which should haue bene bestowed on that vse as the patrimonie of Christ in persecuting of faithful christians and friends of the church and therwith would enrich his friendes 23. Item he is openly reported to vse simonie not only in bestowing of benefices but in geuing of orders making dispensations He hath set to sale al benefices of the church and would bestow the church commonly on him that would offer most and hee made his seruauntes Prelates of the Church not for wealth of the faith nor to thrust downe infidels but to oppresse the faithful and to enriche his kinred by the church goods and of the patrimonie of him that was crucified and presumed to make them Marquesses Erls and Barons and was not afraide to builde them strong holdes rooting out oppressing many noble men other 24. Item it is commonly reported that he hath deuorced many mariages lawfully made to the contempt hurt and slander of many and he did promote his nephew to a cardinalship being maried vnlearned and all together vnworthy to liue and openly maried one that was diuorced compelled him to make a vow of chastitie and after that he is reported to haue had two bastards by her and so goeth the common bruite of him 25. Item he is commonly reported that he handled vngently his predecessor Celestinus of holy memory leading a holy life peraduenture knowing in conscience that hee could not forsake his Popedom therfore Boniface himselfe had no lawfull entrance to the sea and prisoned hym there quickly and priuely caused him to die And of thys the common brute and report is through at the world that he caused many and great learned meÌ„ liuing a regular life which disputed of this whether hee might renounce the Popedome or not to be set in prison and there to die 26. IteÌ„ he is reported to haue railed at religious persons leading a regular life wythout a reasonable cause to the world to the slaunder of many 27. Item he is repâ—rted to haue said that he would within short time make all the Frenchmen eyther Martyrs or forsakers of their faith 28. Item he is commonly reported that he seketh not the health of the soules but the destruction of them These things being propouÌ„ded and red the same William protested saide declared appealed and added these wordes reading them in wryting I William of Plesiano knight protest that I doe not propounde nor speake the foresaide things for any speciall hate of Boniface hymselfe for I hate not him but his foresaid euill deedes nor I seeke not hys iniurie nor slaunder nor any mans els But I speake it for the zeale of the faith and for the deuotioÌ„ that I haue to the holy church of God and the holy Romish see aswell for those things that I haue seene and heard of credible men of his doings and by likely presumptions gathered of the foresaid things and many diuers other things to be declared in his due place time And I sweare by the holy Gospel of God which I touche with my hand that I beleue him to be a ranke heretike that I also beleeue that the foresayd things and such other may proue against him such things as shall be sufficient to proue him an heretike according to the state of the holy fathers I sweare also that I will pursue against him by the lawes the foresayd things in the generall counsel that shal be assembled in a place that shal be safe sure for me to the honour of God increase of the Christian faith sauing the right honor state of the holy Apostolical see in al things Wherfore earnestly and with reuerence I require you my Lord the king to whome belongeth the defence of the holy mother the church and the Catholike faith for of that yee shal make accoÌ„pt in the last iudgement and you my lordes the Prelates which be the pillers of the faith and which ought to be iudges of the foresayde things together wyth other reuerent fathers the Catholike Prelates of the holy church in the general couÌ„cell to be assembled that ye wold procure and take diligent paine that a generall couÌ„cel may be gathered in a fit and safe place and couenient time afore which the foresayde things may be propounded brought forth prooued against the sayde Boniface as is premised And I earnestly also require you my Lorde king that yee would require the same prelates present absent in what countrey so euer they be or to whom it belongeth and that ye would effectually induce them manfully to labour and to require other faithfully that the foresaid counsaile by the foresaid matters might be gathered in such sort as is aforesaide And because so long as this is deferred to prooue I suspect Boniface himselfe leâ—t he being angry and mooued for the foresayd things against me and my partakers procurers and helpers my friends and familiars should goe about by some meanes whereby to stay and stop my good purpose and theirs for going forward Therefore by these wrytings afore you my lord the king and diuers prelates and afore your common notaries here present I prouoke and appeale to the said holy generall counsell Apostolicall and Catholike that shal be and to the holy Apostolical see and to him and them to whome of right I may or ought and I earnestly require once twice and thrice that testimoniall letters may be geuen me from you supposing my selfe my followers fauourers familiares frends my procurers and all them that wil hereafter folow me my goods and theirs to be vnder the protection keeping of S. Peter and Paule and the saide holy Councel to be assembled by the holy Romish see the catholike Apostolicall Pope that shall be sticking neuerthelesse and willing to sticke to the appellation and appellations processe and processes made heereupon by the noble man M. William of Nagareta knight in as much as they shal be found made lawfull and yet not forsaking this present appellation When these thinges were thus red and done the foresaid king aunswered and required the foresayde Prelates prouoking and appealing and making request prouocation and appellation as is conteined in the paper vnderwrytten both there and then with other Prelates which things all are more fully conteined in these wrytings following and were red to them that heard it whose tenour is such We Philip by the grace of God hearing and vnderstanding the obiections propounded by our beloued faithfull knight W. of Nagareta against Boniface nowe hauing the regiment of the Romish Church although we wold gladly couer with our owne cloke the filthy partes of such a father yet for the loue of the Catholicke faith and great deuotion that we beare to the holy Romish and vniuersall Church our mother and all faithful men and spouse of Christ following the steppes
memory brother Germaine to our Lady mother is fallen vnto vs by playn and manifest law And for somuch that Lord Phillip de Valoys being the sonne of the Vncle of the foresayd king and so being farre from the crowne by a farther degree of consanguinitie through force and vsurpation hath intruded himselfe in the foresayd kingdome whilest we were yet in our Minoritie so contrary both to God and to iustice doth detayne and occupye the same And least we shoulde seeme to neglect our owne right and the gifte geuen vs of God or not to submit our will to Gods diuine ordinance We haue thought good to acknowledge the title of France and by supportation of the almighty king haue taken vppon vs the defence and regiment of the sayd kingdome Firmely purposing with our selues as euery good man ought to doe graciously to minister iustice to euery one according to the rites and laudable custome of the foresayd kingdome Also to renue the good lawes and customes whiche haue bene in the time of Ludouicke our progenitour adding to moreouer that which shall seeme expedient according to the condition and qualiitie of the time As by any chaunge of coyne or any other inordinate exactions we intend not to seeke our profites by your detrimentes when as the almighty bee praised therefore we abounde and haue inough And as concerning the affayres of the Realme our purpose is not to proceede rashely or by our owne will but by the discreete aduise and Counsell of the Pieres Prelates Nobles and other our faythfull subiects of the kingdome so farre forth as shall make for the honour of God the defence and aduauncement of the Church which in all fulnes of deuotion we doe reuerence and to the profite both publicke and priuate of all the subiectes thereof with full execution of iustice by the grace of God to be executed vpon al and singular persons being earnestly careful for the honour profite and tranquillitie of you all For as the Lorde knoweth nothing shall be more gratefull to vs then that by our carefull solicitude peace may be engendered specially betwixt vs and vniuersally among all Christen men so that by our concorde the force and strength of all Christen Princes may be ioyned together for the recouery of the holy land whiche our Sauiour and redemer hath dedicated with hys owne proper bloud whereunto we wil indeuour our selues through the grace of the holy ghost And for asmuch as we haue offered to the foresayd Lorde Phillip diuers friendly and reasonable conditions of peace whereunto he would neyther condescend neyther agree to any conformation yea rather moueth against vs vniust warre to the vtter subuersion of our state we are enforced of necessitie to the vttermost of our power for the defence both of vs and recouery of our right to defend our selues by force of battaile not seeking any slaughter of good and humble subiectes but desiring theyr safegarde and profite For the whiche cause all and singular such subiectes of the kingdome of Fraunce which shall submit themselues to vs as the true king of Fraunce within the feast of Easter next ensuing professing vnto vs theyr fealtie and doing to vs as to the Kyng of Fraunce by duety appertayneth so as our beloued subiectes of Flaunders haue done alredy or be ready to offer themselues so to do all such we willingly admit and receaue to our peace grace vnder our protection to be defended them to mayntayne as is conuenient from all molestation and disquietnes whatsoeuer in person or goodes hereafter to be inforced eyther by vs or by our officers vpon what soeuer occasion of rebellion afore passed And for as much as the premisses cannot easely be intimated to all and singular persons we haue prouided the same to be fixed vpon Church doores and other publicke places whereby the manifest notice thereof may come to all men to the comfort of you that be to vs deuout and to the true information of them whiche through sinister surmises of our enemies otherwise informed of vs. Dated at Gaunt the 8. day of February the yeare of our kingdome of Fraunce the first of England the 14. This done for that the winter then drew on neyther was there any hope as the time serued of farther doyng good the kyng thought best for a season to returne againe to Englande with his company geuing ouer the warres vntill the next spring and so did taking shipping and so ariued at Douer When he came to London it was declared vnto him of the great spoyle the Frenchmen had made at Southampton who answered agayne that within one yeare he doubted not the same to be well payd for recompenced And according to the same purpose of hys he lingered no time but calling a Parliament at Westminster with much grudge euill will of his subiects was for the mayntenance of hys warres graunted to him a great subsidie which was the 5. euery mans goodes and also the customes of his woolles 2. yeares before hand and the 9. these of euery mans corne At the spring the K. agayn prepared his army rigged hys nauy purposing to land in Flaūders But the Archb. of Canterb. then Lord Chauncellour hauing vnderstanding of the Frenche power vpon the Sea lying for the k. gaue him aduertisement there of willing him more stronglier to go or els not to venture But the king not crediting the Archbish. and being angry with him therefore sayd that he would go forward whereupon the bishop resigned the Chauncellorship remoued himselfe from his Counsayle then the k. consulting hereupon farther with the Lord Morley his Admirall and others hearing also the same of them furnished himselfe with stronger power and committed him to his ship and did so much that a few dayes before midsommer he was vpō the Sea with a great fleete Before the town of Sluse the french king to stop hys passage had layd ready a great nauy well neare to that number of 20. score sayle and had made the Christopher of England which before the French men took at Southamptō theyr Admirall betwixt which two nauies was a lōg and terrible fight But in the end the victory by Gods grace fell to the king of England in which fight he himselfe was personally So that of the number of thirtye thousand Frenchmē few or none were left escaped aliue and two hundreth sayle of shippes taken in one of the which were found 400. dead bodyes After this great slaughter of the Frenchmen of whom many for feare of the sword lept into the sea when no man durst bring tidinges thereof to the Frenche king They which were next about the king did subborne his foole to insinuate the vnderstanding thereof by subtiltie of couert words which was thus As the foresayd foole being in the kinges presence and was talking of many things among other talke he sodenly brast out being prompt by others into a vehement rayling of
quarta parte summae sayth they were condemned in the extrauagant of Pope Iohn with one Ioānes de Poliaco Their opiniōs saith Antoninus were these That Peter the Apostle was no more the head of the Church then the other Apostles And that Christ left no Uicare behinde him or head in hys Church And that the Pope hath no such authoritie to correct and punishe to institute or depose the Emperour Item that all Priestes of what degree so euer are of equall authoritie power and iurisdiction by the institution of Christ but by the institution of the Emperour the Pope to bee superiour which by the same Emperour also may be reuoked agayne Item that neyther the pope nor yet the Church may punish any man punitione coactiua That is by externe coaction vnlesse they receiue licence of the Emperour This foresayd Michaell generall of the gray Friers wrote against the tiranny pride and primacie of the pope accusing him to be Antichrist and the Churche of Rome to be the whore of Babilon dronke with the bloud of Saintes He sayd there were two Churches one of the wicked florishing wherein raigned the pope the other of the godly afflicted Itē that the veritie was almost vtterly extinct And for this cause he was depriued of his dignitie condemned of the Pope Notwithstāding he stode constant in his assertions This Michaell was about the yeare of our Lord 1322. And left behinde him many fautours followers of his doctrine of whom a great part were slayne by the Pope Some were condemned as William Ockam some were burned as Ioannes de Castilione and Franciscus de Arcatara In extrauag Ioan 23. With him also was condemned in the sayd Extrauagāt Ioannes de Poliaco aboue touched whose assertions were these That the pope coulde not geue licence to heare confessions to whom he would but that euery pastour in hys owne Church ought to suffice Item that pastours and bishops had theyr authoritie immediately from Christ his Apostles and not from the pope Itē that the constitution of pope Benedict II. wherein he graunteth larger priuelegies to the Friers aboue other pastours was no declaration of the law but a subuersion And for this he was by the sayd Friers oppressed about the yeare of our Lord. 1322. After Symon Mepham Archbishop of Caunterbury before mentioned who liued not lōg succeded Ioh. Stretford After whom came Iohn Offord who liued but x. monethes In whose rowme succeeded Thomas remained but one yeare an 1350. And after him Simon Iselyp was made archbishop of Canterbury by Pope Clemēt the vi who sat xvii yeares and builded Caunterbury Colledge in Oxford Which Symon Islyp succeeded the Byshop of Ely named Symon Langham who within two yeares was made Cardinall In whose stede Pope Urbane the 5. ordeined William Wittlesey bishop of Worceter to be archbishop of Caunterbury an 1366. In which yeare William Bishop of Winchester elected and founded the newe colledge in Oxford Agayne in the order of the popes next vnto Pope Clement the 6. before mentioned about the same time an 1353 succeeded pope Innocent the 6. In the first yeare of which Pope two Friers Minors of Franciscans were burned at Auinion Pro opinionibus as mine author sayth erroneis prout D. Papae eius Cardinalibus videbatur i. For certaine opinions as seemed to the pope and his Cardinals erroneous Ex Chron. Wals. Of the which two Friers I finde in the Chronicles De actis Rom. pontificum and in the history of Praemonstratensis that the one was Ioannes Rochetaylada Or rather as I finde in Catal. testium cited out of the Chronicle of Henricus de Herfordia his name to be Hayabalus Who being as he recordeth a Fry or Minorite began first in the time of Pope Clement the 6. an 1345. to preach and affirme openly that he was by Gods reuelatiō charged and commaunded to preach that tho Churche of Rome was the whore of Babilon and the Pope with hys Cardinals to be very Antichrist And that pope Benedict the other before him his predecessours were dāned with other suche like wordes tending much agaynst the Popes tirannical maiesty And that the foresaid Hayabalus being brought before the Popes face constauntly did stand in the same saying that he was commaunded by Gods reuelatiō so to say and also that he woulde preach the same if he might To whom it was then obiected that he had some heretical books and so was committed to prison in Auiniō In the time of his accusation it happened that a certain priest cōming before the Pope cast the Popes Bull downe before his feete saying Lo here take your Bull vnto you for it doth me no good at al. I haue laboured now these 3. yeares withall and yet notwithstanding for all this your Bull I cannot be restored to my right The Pope hearing this commaunded the poore Priest to be scourged and after to be layd in prison with the foresayd Fryer What became of them afterward the foresayd wryter Henricus de Herfordia maketh no mention But I may probably coniecture this Priest and this Friar Rochetayladus or rather Hayabalus were the two whome mine author Thom. Walsingham writeth to be burned at this time in Auinion about the first beginning of this Pope Innocentius the 6. Of thys Roichtaylada I thought good here to inferre the testimony and mention of Iohn Froysayd written of him in hys first volum chap. 211 in these wordes There was sayth Froysard a Frier Minor full of great Clergy in the Citty of Auinion called Frier Iohn of Rochetaylada the which Frier pope Innocent 6. held in prison in the Castell of Baignour for shewing of many meruails after to come pricipally he shewed many things to fall vnto the Prelates of the Church for the great superfluitie and pryde that was then vsed among them And also he speake many thinges to fall of the realm of Fraunce and of the great Lordes of Christendome for the oppressions that they did to the poore cōmon people This Fryer sayd he would proue all his sayinges by the authoritie of the Apocalips by other bookes of holy Saints and prophets the which were opened to him by that grace of the holy ghost he shewed many things hard to beleue many things fell after as he sayd He said thē not as a prophet but he shewed them by authoritie of ancient Scriptures and by the grace of the holy Ghost who gaue him vnderstanding to declare the ancient prophetes to shew to all Christen people the yeares and times whē such things should fall he made diuers books founded on great sciences and Clergy wherof one was made the yeare of our Lord. 1346. wherin was written suche meruailes that it were hard to beleue them howbeit many thinges according there to fell after And when he was demaunded of the warres of Fraunce he said that al that had bene sene was not like that should
leue not his sinne amend him before witnes and gif he ne amendeth not men should tel to the church and gif he ne amendeth not than men shuld shone his company as a publicane or a man that is misbeleued and this lawe was yfigured in the law of lepre who that readeth it he may see the sooth But Lord God he that sitteth in thy stede hath vndo thy lawe of mercy and of loue Lord thou biddest loue enemies as our self as thou shewest in the gospell there as the Samaritane had mercy on the Iewe. And thou biddest vs also prayen for them that cursen vs and that defamen vs pursuen vs to death And so Lorde thou didst thine apostles also But he that clepeth himselfe thy vicar on earth and head of thy church he hath vndone thy lawe of loue and mercy For gif we speaken of louing our ennemies hâ— teacheth vs to fight with our enemies that Christ hath forboden He curseth and desireth vengeance to them that so doth to hym Gif any man pursueth him hee curseth him that it is a sorowe a Christen man to hearen the cursinges that they maken and blasphemies in such cursing Of what thing that I know I may beare true witnes But gif we speake of louing of our brethren this is vndone by him that sayth he is Godsvicar in earth For Christ in the gospell biddeth vs that we shoulden clepen vs no father vpon earth But clepen God our father to maken vs loue perfitlich together And he clepeth himself father of fathers maketh many religions to euerich a father But whether is loue and charity encreased by these fathers and by their religions or els ymade lesse For a Friar ne loueth not a monke ne a secular man neither nor yet one frier a nother that is not of the order and it is againward A Lord me thinketh that there is litle perfection in these religions For Lorde what charity hauen such men of religion that knowen how they mown against and sin and fleen away froÌ„ their brethren that ben more vncuÌ„ning then they ben suffren them to trauelen in the world withouten their couÌ„cell as beastes Trulich Lorde me thinketh that there is but litle charity and then is there litle perfection Lorde God when thou were on earth thou were among sinful men to drawen them from sin thy disciples also And Lord I trow thou ne grauÌ„test not one maÌ„ more kuÌ„ning then an other al for himself and I wote wel that lewd meÌ„ that ben laborers ne trauel not alonlich for himself Lord our belief is that thou ne wer not of the world ne thy teaching neither ne thy seruantes that liueden after thy teaching But all they forsaken the world and so euery christen man must But Lorde whether thou taughtest menne forsake their brethrens companie and trauell of the worlde to liuen in ease and in rest and out of trouble and anger of the worlde by their brethrens trauell and so forsaken the world A Lord thou ne taughtest not a maÌ„ to forsaken a pore estate and trauel to ben afterward a Lord of his brethren or ben a lords fellow and dwelling with Lords as doth men of these new religions Lord thou ne taughtest not men of thy religion thus to forsake the world to liuen in perfection by them selfe in ease and by other mens trauell But Lord they sayen they ben ybound to thy seruise and seruen thee both night and day in singing their prayers both for themselfe and for other men that done them good both quicke and dead and some of them gone about to teach thy people when they hauen leisure A Lord gif they ben thy seruauntes whose seruaunts ben we that cannot preyen as they done And when thou were heere on earth for our nede thou taughtest thy seruauntes to preyen thy father priuilich and shortlich And gif there had beene a better maner of praying I trowe thou wouldest haue taught it in helpe of thy peâ—ple And Lorde thou reprouest hypocrites that preyen in long preyer and in open places to ben yholden holy men And thou seyst in the gospel wo to you Pharisees hypocrits And lord thou ne chargedest not thy seruaunts with such maner seruice But thou seest in the gospel that the Pharises worshopeÌ„ thee with their lippes and their hart is farre from thee For they chargen more mens traditions than thy commaundements And Lord we lewed men han a beleefe that thy goodnesse is endles and gif we keepen thine hestes than ben we thy true seruauntes And though we preyen thee but a litle shortlich thou wilt thinken on vs and grauÌ„ten vs that vs nedeth for so thou behighted vs somtime And Lord I trowe that pray a man neuer so many quaint prayers gif he ne kepe not thine hests he is not thy good seruaunt But gif he keepe thine hestes than he is thy good seruaunt and so me thinketh Lorde that praying of long prayers ne is not the seruice that thou desirest but keping of thine heftes and than a lewd man may serue God as wel as a man of religion though that the Plowman ne may not haue so muche siluer for his prayer as men of religion For they kunnen not so wel preisen their prayers as these other chapmen But Lorde our hope is that our prayers be neuer the worse though it be not so wel solde as other mens prayers Lorde Ezechiel the Prophet sayth that whan he spake to the people thy words they turned thy words into songs into tales And so Lord men done now they singin merilich thy words and that singing they clepen thy seruice But Lord I trow that the best singers he herieth thee not most But he that fulfilleth thy wordes he herieth thee full well though he wepe more then sing And I trow that weping for breaking of thy commandements be more pleasing seruice to thee than the singing of thy words And wold God that men would serue him in sorow for their sinnes and that they shoulden afterward seruen thee in mirth For Christ sayth yblessed ben they that maken sorow for they shoulden ben yconforted And woe to them that ben merry and haue theyr comfort in this world And Christ sayd that the world should ioyen hys seruaÌ„ts shulden be sory but their sorow shuld be turned into ioy A Lord he that clepeth himselfe thy vicar vpon earth hath y ordained an order of priestes to doe thy seruice in church to fore thy lewd people in singing matens euensong masse And therfore hee chargeth lewde men in paine of cursing to bryng to hys priests tithyngs and offerings to finden his priests and he clepeth that Gods part due to priests that seruen him in church But Lord in the olde law the tithings of the lewde people ne were not due to priestes but to that other childer of Leuie that ferueden thee in the temple and the
consequently absolue any man confessing hys faulte being contrite and penitent for the same 16. It is lawfull for kinges in causes licenced by the lawe to take away the temporalties from the spiritualty sinning habitualiter that is which continue in the custome of sinne and will not amend 17. Whether they be temporall Lordes or any other men whatsoeuer they be which haue endowed any Churche with temporalties It is lawfull for them to take away the same temporalties as it were by way of medicine for to auoyd sinne notwithstanding any excommunication or other ecclesiasticall censure for so much as they are not geuen but vnder a condition 18. An ecclesiasticall minister and also the Byshop of Rome may lawfully be rebuked of his subiectes and for the profite of the Church be accused eyther of the Clergy or of the Laitie These letters with the articles inclosed being thus receiued from the pope the bishops tooke no litle hart thinking and fully determining with themselues and that in open profession before their prouinciall Councell that all maner respectes offeare or fauour set apart no person neither high nor low should let them neither woulde they be seduced by the intreaty of any mā nor by any threatnings or rewards but that in this cause they would execute most surely vpright iustice and equitie yea albeit presēt danger of life should follow therupon But these so fierce brags stout promise with the subtile practises of these Byshops which thought them so sure before the Lord against whō no determination of mans counsaile can prenayle by a small occasion did lightly confound ouerthrowe For the day of examination being come a certayn personage of the princes court yet of no great noble byrth named Lewes Clifford entring in among the Byshops commaunded them that they shold not proceed with any diffinitiue sentence against Iohn Wickliffe With which wordes all they were so amased and their combes so cut that as in the story is mentioned they became so mute and speachlesse as men hauing not one word in their month to answere And thus by the wonderous worke of God his prouidence escaped Iohn Wickliffe the second time out of the Byshops hands and was by them clearely dismissed vppon his declaration made of his articles as anone shall follow Moreouer here is not to be passed ouer how at the same tyme and in the sayd Chappell of the Archb. at Lamheth where the byshops were sitting vpon Iohn Wickliffe the story writing of the doing therof addeth these wordes saying Non dico ciues tantùm Londinenses sed viles ipsius ciuitatis se impudenter ingerere praesumpserunt in eandem capellam verba facere pro eodem istud negotium impedire confisi vt reor de ipsorum praemissa negligentia praelatorum c. That is I say not onely that the Citizens of London but also the vile abiectes of the Citty presumed to be so bold in that same Chappell at Lamheth where the Byshops were sitting vppon Iohn Wickliffe both to entreat for him and also to let and stoppe the same matter trusting as I suppose vpon the negligence which they sawe before in the Byshops c. Ouer and beside here is not to be forgotten how the sayd Iohn Wickliffe the same time of his examination offered and exhibited vnto the Bishops in writing a protestation with a declaration or exposition of his owne minde vpon the sayd his articles the effect whereof here followeth The protestation of Iohn Wickliffe FIrst I protest as I haue often before done that I doe minde and intend with my whole hart by the grace of God to be a true Christian and as long as breath shal remayne in me to professe and defend the law of Christ. And if it shall happen that through ignoraunce or otherwise I shall fayle therein I desire my Lord God of pardon forgeuenes And now againe as before also I do reuoke and make retractation most hūbly submitting my selfe vnder the correction of our holy mother the church And for somuch as the sentence of my fayth whiche I haue holden in the scholes and els where is reported euen by children more ouer it is caried by children euen vnto Rome Therefore left my deare beloued brethren should take any offence by me I wil set forth in writing the sentēce and Articles for the which I am nowe accused and impeached the whiche also euen vnto the death I will defend As I beleeue all Christians ought to doe and specially the Bysh. of Rome and all other priestes and ministers of the Church For I do vnderstand the conclusions after the sense and maner of speaking of the scriptures and holy doctours the whiche I am ready to expound And if they shall be found contrary vnto the faith I am ready to reuoke and speedily to call them backe agayne An exposition vpon the conclusions of Iohn Wickliffe exhibited by him to the Byshop ALl the race of mankinde here in earth beside Christ hath no power simply to ordayne that Peter c. This conclusion of it selfe is euident for as much as it is not in mans power to stop the cōming of Christ to hys finall iudgement but he must needes come according to the article of our Creede to iudge both the quick and the dead And then as the scripture teacheth shall surcease all ciuill and politicke rule here I vnderstand the temporall and secular dominion pertaining to men here dwelling in this mortall life For so doe the Philosophers speake of ciuill dominion And although the thing which is terminable hath an end is called sometimes perpetuall yet because in holy scripture and in vse of the Church and in the bookes of Philosophers most commonly that is takē to be perpetuall which hath no ende of tyme hereafter to come according to the which sense the Church singeth Gloria Patri c. nunc perpetuum I also after the same signification do take here this woorde perpetually and so is this conclusion consonant to the principles of the Scripture that it is not in mans power to ordayne the course and voyage of the Church here perpetually to last 2. God can not geue to any man c. ¶ To the second conclusion I aunswere vnderstanding ciuil dominion as in the conclusion before And so I hold that God first by his ordinate power cannot geue to any person ciuil dominion here for euer Secondly by his absolute power it is not probable for hym so to doe For so much as he cānot euer detaine his spouse in perpetual prison of thys life nor alwayes deferre the finall beatitude of hys Church 3. To the third conclusion Many wrytings or chartes inuented by men as touching perpetual hereditage ciuile be vnpossible The verity of this conclusion is incident For we must not canonize all maner of Charts what soeuer as Catholicke or vniuersal for then it were not lawful by any meanes to take away
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
temporal things by ecclesistical ceÌ„sures incidently if case be that it appertaine to the reuengement of their God 13. It is not possible by the absolute power of God that if the Pope or any other Christian doe pretende to binde or loose at their pleasure by what meanes soeuer that thereby hee doeth so binde and loose The contrary of this coÌ„clusion will destroy the wholâ— Catholicke fayth importyng no lesse but him to be a blasphemer whiche so vsurpeth such absolute power of the Lord. And yet by this conclusion I entend not to derogate from the power of the Pope or of any other Prelate of the Churche but that he may by the vertue of the head so bynde and lose But doe vnderstand the conditionall of this negative to be impossible after this sense that it cannot bee that the Pope or any other Prelate of the Church can pretend by himselfe to bynde or lose how and after what maner he lyst himselfe except in such sorte that hee doe in deede so bynde and lose before God as he doth pretend to doe 14. We ought to beleue that the vicare of Christ doeth at suche times onely binde and loose when as hee worketh conformably by the lawe and ordinaunce of Christ. c The reason thereof is thys because otherwise it is vnlawfull for hym so to do except he should do it in the vertue of that law and so consequently vnlesse it be coÌ„formable to the law and ordinaunce of Christ. 15. To this conclusion this ought vniuersally to be beleeued that euery Priest rightly and duely ordered hath power according to hys vocation c. ¶ The reason heereof is this because that the order of priesthode in his owne nature and substance receaueth no such degrees either of more or of lesse And yet notwtstanding the power of inferiour Priests in these daies be vpon due consideration restrained and some times againe in time of extreme necessity released And thus according to the Doctours a Prelate hath a double power to wit the power of order the power of iurisdictioÌ„ or regimeÌ„t And according to this second power the Prelates are in an higher Maiestie and regiment 16. It is lawfull for Princes and Kynges in cases by the law limited to withdraw temporall commodities from Church men abusing the same habitualiter The reason therof is playne for that temporall Lordes ought rather to leaue to spirituall almes which bryngeth with it greater fruite then to corporall almes the case so standyng that some tyme it were a necessary work of spirituall almes to chastise such Clerkes by takyng from them their temporall liuinges which vse to abuse the same to the damnifyeng both of their soule and body The case which the law doth limite in this matter were the defect of correctyng his spirituall head or elles for lacke of correctyng the fayth of the Clerke which so offendeth as appeareth 16. q. 7. filijs Dist. 40. cap. Si Papa Whether they be temporall Lordes or any other men whatsoeuer which haue endued any Church with temporalities c The truth thereof is euidently sinne for that nothyng ought to stoppe a man froÌ„ the principall workes of charitie necessarily because in euery action and worke of man is to be vnderstand a priuy condition necessary of God his good will concurring with all as it is in the ciuill law de c. Conradi cap. 5. in fine collat x. And yet God forbid that by these wordes occasion should be geuen to the Lordes temporall to take away the goodes of fortune from the Church 18. An Ecclesiasticall minister yea the Byshop of Rome may lawfully be rebuked of his subiectes and for the profite of the Church be accused either of the Clergie or of the laytie The proufe of this is manifest hereby because the sayd Byshop of Rome is subiect to fall into the sinne agaynst the holy Ghost as may be supposed sauyng the sanctitude humilitie and reuerence due to such a Father For so long as our brother is subiect vnto the infirmitie of fallyng he lyeth vnder the law of brotherly correction And when the whole Colledge of Cardinals may be slouthfull in ministryng due correction for the necessary prosperitie of the Churche it is apparent that the residue of the body of the Churche which possibly may stand most of lay men may wholesomely correct the same accuse and bryng him to a better way The possibilitie of this case is touched Dist. 40. Si Papa If the Pope doe erre from the right fayth c. For like as such a great fall ought not to bee supposed in the Lord Pope without manifest euidence so agayne such an obstinacie ought not to be supposed in hym possibly beyng fallen but that bee will humbly receaue the wholesome medicine of his superiour correctyng him in the Lord. The practise of whiche conclusion also is testified in many Chronicles Farre be it from the Church of Christ that veritie should be condemned which soundeth euill to traÌ„sgressours and other slouthfull persons for then the whole â—ayth of the Scripture were in a damnable case Thus Iohn Wicklesse in geuyng his Exposition vnto his foresayd propositions and conclusions as is aboue prefixed through the fauour and diligence of the Londoners either shifted of the Byshops or elles satisfied them so that for that tyme he was dismissed and scaped clearely away onely beyng charged and commaunded by the sayd Byshops that he should not teach or preach any such doctrine any more for the offence of the lay people Thus this good man beyng escaped from the Bishops with this charge aforesayd yet notwithstandyng ceased not to proceede in his godly purpose labouryng and profityng still in the Church as he had begon Unto whom also as it happeneth by the prouidence of God this was a great helpe and stay for that in the same yeare or in the begynnyng of the next yeare folowyng the foresayd Pope Gregory xi whiche was the styrrer vp of all this trouble agaynst hym turned vp hys heeles and dyed After whom insued such a schisme in Rome betwene two Popes and other succeedyng after them one striuyng agaynst an other that the schisme thereof endured the space of xxxix yeares vntill the tyme of the Councell of Constaunce The occasioner of whiche schisme first was Pope Urbane the 6. who in the first begynnyng of hys Popedome was so proude and insolent to his Cardinals and other as to Dukes Princes and Queenes and so set to aduaunce his Nephew and kyndred with iniuries to other Princes that the greatest number of his Cardinalles and Courtyours by litle and litle shronke from him and set vp an other Frenche Pope agaynst hym named Clement who reigned xi yeares And after hym Benedictus the 13. who reigned yeares 26. Agayne of the contrary side after Urbanus the sixth succeeded Boniface the ninth Innocentius the viij Gregorius the xij Alexander the fift Iohn 13. ¶ Papae yeares month ¶ Antipapae yeares
body are lacke of meat that is to say hunger and lacke of drinke called thirst and briefly all misery is the want of something which is desired Also these are bodely miseries nakednes lacke of harbour sicknesse and imprisonment All the miseries therfore being nombred together are but one of the soule the which is folly and lacke of wisdom and 6. of the body the which the Lord in the 25. of Mathew doth plainly reherse There are also commonly appoynted 7. bodely almes that is to say to feede the hungry to geue drinke vnto the thirsty To clothe the naked to harber the stranger or haberles to visit the sick to bury the dead the which altogether are cōteyned in these verses Visito poto cibo redimo tego colligo condo The which verse is thus Englished word for word Visite the sicke the hungry feede Geue drinke to the thirsty cloth the naked Bury the dead the captiue redeme The harbourles receiue to thy lodging There be also 7. other spirituall almes appoynted whych are these to teache the ignoraunt to councell him that is in dout To comfort him which is in heauinesse To correct the offender To forgeue him which hath offended against thee To beare those which are greeuous And to pray for all men the which are also conteined in these verses following Consule castiga solare remitte fer ora The which verse is thus Englished word for word Instruct the ignorant the weake confirme Comfort the heauy hart and correct sinner Forgeue the offender beare with the rude Pray for all men both euel and good So that notwithstanding vnder the same counselles and doctrine be comprehended Thus writeth Thomas in the 2. part of the 2. quest 32 article 2. Secondly it is to be noted that in this present article our intent is only to intreat of bodely almes the which as Thomas writeth in his 2. part 2. questi 32. Arti. 1. according vnto some mens mindes is this defined Almes is a worke whereby any thing is giuen vnto the needy of compasiō for Gods sake And for so much as this definition serueth as well for the spirituall as for the corporall almes Therefore to the purpose almes is a worke whereby any thing is giuen vnto the needy in body for compassion for Gods sake Or that is giuen of compassion or pitie vnto the bodely needy for Gods sake Whereupon it is manifest that almes as S. Augustin other holy men say is a worke of mercy as also to geue almes As it appeareth by the name for in the Greeke it is deriued frō this word Misericordia which is mercy for as in the Latine this word Miseratio which signifieth pitie is deriued of Misericordia which is mercy so this word Eleemosyna which signifieth almes is deryued of the Greeke word Elemonia which is to say mercy and of the word Sina which is to say commandement as it were a commaundement of mercy or otherwise of this word Elemonia By this letter I which is to say God and this worde Sina which is commaundement As if it were said the commaundement of God as Ianuensis in his booke intituled Catholicō affirmeth For our Sauiour doth commaunde in the xj of Luke to geue almes saying geue almes and behold all thinges are cleane vnto you least that in this point there may be any equiuocation it is supposed presently that the almes giuē of mē is a corporal almes giuen simply vnder the name of almes Secondly it is to be noted that Tythes in this effect are the tenth part of goods of fortune giuen by a man simply vnder the name of almes for Gods sake These things being thus noted and supposed the article is thus proued Euery gift of fortune or temporal gift simply giuē vnder the name of almes is almes But some tiths are the gift of fortune or temporall gift vnder the name of almes Therfore some tithes are almes This consequent is manifest of his selfe The Maior appeareth by the first supposition And the Minor by the seconde Item euery gift geuen by a man euen of loue to relieue and helpe the miserable out of his misery is an almes The 10. part of the goodes of fortune geuen by a man simply vnder the name of almes for Gods sake is geuen by the same man euen of loue to helpe the miserable out of his misery Therefore the 10. part of the goods of fortune being geuē by any man simply vnder the name of almes for Gods sake is almes The consequent is manifest The Maior appeareth by this that euery such gift is either a spirituall or bodely almes The Minor seemeth hereby true for so much as many holy men haue geuen and do geue euen for loue to relieue the miserable out of his miserie Neither is it to be doubted but that such kinde of tithes are almes For S. Augustine vppon these words of the Lord in the Gospell wryteth thus Woe be vnto you Pharisies which do tithe minte and anise If they cannot be clēsed without they beleeue in him he which doth clense his heart thorow faith to what purpose is it that hee sayth geue almes and beholde all things are cleane vnto you Let vs geue care and peraduenture he doth expound it himselfe They did take out the 10. part of all their fruites and gaue it for almes the which any Christian mā doth not willingly Then they mocked him whē he spake these words to them as vnto men which wold do no almes Thys the Lord forknowing said Wo be vnto you Pharises which tithe mint and rue and al kind of herbs And passe ouer the iudgement charity of God for this it is to do almes if thou dost vnderstād it begin with thy selfe For howe canst thou be mercifull vnto an other which art vnmercifull vnto thy selfe This wryteth S. Augustine in plainly saying that tithes are almes Also in his Enchiridion 76. chap. vpon these wordes of Luke in the 11 chapter Notwithstanding that which is more then sufficient geue in almes and all things shall be cleane vnto you hee sayth thus when he had rebuked them that they washed thēselues outwardly and inwardly were full of iniquity abhomination admonishing them what and howe a man ought first to bestowe almes vpon him self and first to clense him self inwardly he sayth That which doth remaine geue in almes beholde all things are clean vnto you Afterward that he might the better declare what he had geuen them warning of what they neglected to do that they shuld not iudge him ignorant of their almes he sayth Wo be vnto you Pharisies as though hee shoulde say I verely gaue you warning that you shuld geue such almes wherby al things might be cleane vnto you but wo be vnto you which do tith mint rue and all kinde of herbes for I do know these your almes that you shuld not thinke with your selues that you had geuē me warning therof and neglect
knowledge mee guiltie so as I knew no errour in theÌ„ of which I should be guilty therfore the Byshop sate in dome in mine abseÌ„ce and deemed me an heriticke a schismaticke and a teacher of errours and denounced me accursed that I come not to correction of the Church And therefore for this vnrightfull iugement I appeale to the kinges Iustices for many other causes One cause is for the kynges Court in such matter is aboue the Byshops court For after that the Byshop has accursed he may no feare by his law but theÌ„ mote he sech succour of the kinges law and by a writ of Significauit put a man in prison The second cause is for in cause of heresie there liggeth iudgement of death that dome may not be geuen without the kinges Iustices For the Byshop will say Nobis non licet interficere quenquam That is It is not lawfull for vs to kill anye man as they sayden to Pilate when Christ should be deemed And for I thinke that no Iustice wil geue sodenly vntrue dome as the Byshop did and therfore openly I appeale to hem and send my conclusioÌ„s to the Knightes of the Parliament to be shewed to the Lordes and to be taken to the Iustices to be wel auiset or that they geuen dome The thirde cause is for it was a false dome for no man is an hereticke but he that maisterfully defends his error or heresie and stifly maintaines it And mine auÌ„swere has ben alway coÌ„ditional as the people openly knows for euer I say yet say alway will that if they caâ—nen shew me by Gods law that I haue erret I wil gladly ben ameÌ„det and reuoke mine errours and so I am no hereticke ne neuer more in Gods grace will ben en no wise The fourth cause is For the Bishops lawe that they deme men by is full of errours and heresies contrary to the truth of Christes law of the Gospell For there as Christs law biddes vs loue our enemies the Popes law geues vs leaue to hate them to sley them and grauntes men pardon to werren againe heatheÌ„ men and sley hem And there as Christes lawe teache vs to be mercifull the Bishops lawe teaches to be wretchfull For death is the greatest wretch that meÌ„ mowen done on him that guilty is There as Christes law teaches vs to blessen him that diseazen vs and to pray for him the popes law teacheth to curse them and in theyr great sentence that they vsen they presume to damne hem to hell that they cursen And this is a foule heresy of blaspheme there as Christes law byddes vs be patient the Popes law iustifies two swords that wherwith he smiteth the sheepe of the Church And he has made Lordes and Kings to sweare to defend him and his Church There as Christes law forbiddeth vs lecheâ—y the popes law iustifies the abhominable whoredome of coÌ„mon women and the Bishops in some place haue a great tribute or rent of whoredome There as Christes lawe byddes to minister spirituall thynges freely to the people the Pope with his law selles for mony after the quaÌ„tity of the gift as pardons orders blessing and Sacraments prayers benefices preaching to the people as it is knowne amongest them There as Christes law teaches peace the Pope wyth his law assoyles meÌ„ for mony to gader the people priests and other to fight for his cause There as Christes law forbids swearing The popes law iustifieth swearing and compels men therto Wheras Christes law teacheth his Priests to be poore the Pope with his law iustifies and mayntaynes Priests to be Lordes And yet the 5 cause is for the Popes law that byshops demen men by is the same vnrightfull law that Christ was demet by of the Byshops with the Scribes and with the Pharises For right as at that time they gauen more credens to the 2. false witnesses that witnessed agaynst Christ then they deden to al the people that witnesseden to his true preaching and his miracles so the Bishops of the Popes law geuen more leuen by their law to two hereticks Apostats or two comen wymen that woulden witnesseden agaynes a man in the cause of heresy than to thousands of people that were trew and good And for the Pope is thys Antechrist and his law contrary to Christ his lawe fully I forsake this law and so I reed all Christen menne For thus by an other poynt of this law they mighten coÌ„quere much of this world For whan they can by this law preseÌ„t a man an hereticke his goods shulen be forfet from him froÌ„ his heyres and so might they lightly haue 2. or 3. false witnesses to recorde an heresye agayne what true man so hem liked Herefore me thinkes that whatsoeuer that I am a christen man I may lawfull appeale froÌ„ a false dome of the law to be righteouslye demet by the trouth of Gods law And if this appeale will not serue I appeale opeÌ„ly to my Lord Iesu Christ that shall deme all the world for he I wot well will not spare for no man to deeme a trouth And therfore I pray GOD almighty with Dauid in the Sauter booke Deus iudicium tuum regi da iustitiam tuam filio regis Iudicare populum tuum in iustitia pauperes tuos in iudicio That is O God geue they iudgement to the king and thy iustice to the kings sonne to iudge thy people in iustice and thy poore ones in iudgement c. ¶ A letter sent to the Nobles and Burgesies of the Parliament by M. William Swinderby IEsu that art both God and man help thy people that louen thy law and make knowne through thy grace thy teachinge to all christen men Deare sirs so as we seen by many tokens that this world drawes to an end all that euer haue bene forth brought of Adams kinde into this world shuleÌ„ come togeder at domesday riche and poore ichone to geue accompt and receiue after hys deedes ioy or paynen for euermore Therfore make we our werks good ye while that God of mercy abides and be yee stable and true to God and ye shulen see hys helpe about you Constantes estore videbitis auxilium Domini super vos This land is full of Ghostly cowardes in Ghostly battayle few dare stand But Christ the comforter of all that falleth to that his hart barst for our loue agaynst the fiend the doughty Duke comforteth vs thus Estote fortes in bello c. Be ye strong in battell he sayes and fight ye with the olde adder State in fide viriliter agite c. Wake ye pray ye stond ye in beleue do ye manly and be ye comfortet and let all your thinges be done with charity For Saynt Paule bidds thus in his Epistle that saw the preuetyes of God in heauen Euigilate iusti c. Awake ye that bene righteous men bee yee stable
Hereford sendeth greeting cōtinual chartitie in the Lord. We would y◠you al should know that of late by many faithfull christian people specially zealous followers of the catholicke faith it was lamētably done vs to vnderstand by way of complaine that a certain sonne of ours going out of kind named Walter Brute lay person learned of our dioces hath vnder a cloked shew of holynes dānably seduced the people setting behind him y◠feare of God doth seduce thē as much as he cā frō day to day informing teaching openly and priuely as well the nobles as the commōs in certaine conclusiōs hereticall schismatical and erroueous also heretofore condēned And they haue also probably exhibited against the same Walter articles vnder writtē u◠maner and forme as followeth ¶ Articles exhibited and denounced to the bishop against Walter Brute REuerend father and Lorde we the faythfull people of Christ we the faythfull people of Christ zelous louers of the catholicke faith and also your humble and deuout children do minister exhibite to your reuerend fatherhood the articles vnder written touching the catholicke faith cōtrary and against malicious persons detractours of the same faith the determinations of holy mother church namely agaynst the childe of Belial one Walter Brute a false teacher and seducer amongst the people Hūbly beseeching y◠you would vouchsafe to haue regard to the correction of the enormities vnder written according vnto the Canonicall constitutions euen as to your office pastorall doth lye and belong In primis we do geue and exhibite and entēd to proue that the same Walter Brute being vnmindfull of his saluation hath bene by many and diuers faythfull Christian people sundry times accused of the cursednes of heresy As by the swift report slaūder and rumour of the people proceding before the most reuerend father Lord Lord William Archb. of Caunterbury and also before the reuerend father Lord Lord Iohu late B. of Herford your predecessor and now Bishop of S. Asse hath bene testified and also hath bene many diuers times cited to answere vnto articles by him agaynst the Catholicke fayth auouched openly and publiquely taught But he in this matter of hereticall cursednes so greeuously and shamefully spoken of hath neuer regarded to purge his innocency but luckingly and running into corners hath many and sundrye yeres labored to aduance things erroneous schismaticall and also heresyes to emprint them in the harts of faythfull people Item the foresayd Walter Brute hath opēly publickly and notoriously auouched and commōly sayd taught and stubbernly affirmed that euery Christen man yea woman being without sinne may make the body of christ so well as the priest Item the same Walter hath notoriously opēly publickely auouched and taught that in the Sacrament of the alter there is not the very body but a signe and a memoriall onely Item the foresayd Walter hath sayd commonly and auouched and also hath labored to informe mē and companyes that no man is bound to geue tithes nor oblations and if any man will needes geue he may geue his tithes and oblations to whom he wil excluding therby theyr curates Itē that such as do preach and prefer croised matters and pardons graunted by the high bishop to them y◠helpe the purpose of the reuerēd father Lord Henry by the grace of God Bishop of Norwich when as he tooke his iourny vpō him to fight for the holy father the Pope are schismatickes and heretickes and that the Pope cannot graunt such maner of pardons Item the sayd Walter hath oftentimes sayd and commonly aduouched that the Pope is Antichrist and a seducer of the people and vtterly agaynst the lawe and life of Christ. Item wheras of late your reuerence did at the instāce of faithfull christen people proceed in forme of law against William Swinderby and that the sayd Williā Swinderby had vnto the said articles obiected against him geuē vp his answeres in writing cōteining in thē errors schismes heresies euen as you with the mature counsel of maisters doctors in diuinity other faculties haue determined geuen sentence and haue pronounced the same William Swinderby to be an heretick a schismatick and an erroneous teacher of the people Neuertheles the forenamed Walter hath openly publickly notoriously said aduouched stubbernly affirmed that the sayd Williams aunsweres whereof notice hath bene geuen before are good righteous and not able to be conuinced in that they conteyne none error and that your sentence beforesayd geuen agaynst the same William is euill false vniust And that your assistants haue wickedly naughtely peruersly vniustly condemned the answeres aforesayd Now therupon immediately those same faythful christian people haue instantly required that we would vouch safe that other articles geuen by the same faythfull christiās against the sayd William Swinderby together with the writings and answeres of the same William therunto should be admitted agaynst Walter Brute mentioned of in this matter of cursed heresy of which Articles and aunswers the tenors do folow in these wordes In primis that one William Swinderby pretending himself priest was of certayne articles and cōclussions erroneous false schismaticall heretical by him preached at diuers places times before a great multitude of faithful Christians iudicially cōuinced and the same articles and conclusiōs did he inforced by necessity of law reuoke and abiure some as hereticall and other as erroneous false and for such did he aduouch thē euer afterward promising so to take and beleue them that frō thenceforth he would opēly or priuily preach teach or affirme none of them nor that he should make sermon or preach within your dioces without licence demaunded and obteined And in case he should to the cōtrary presume by preaching or auouching that then he should be subiect to the seueritye of the Canōs euen as he iudicially sware accordingly as the law inforced Also the conclusions abiured by the sayd William doe folow and are such 1. In primis that men by the rule of charity may demaund debts but by no meanes imprison any man for debts and that the party so imprisoning a body is excommunicated before pag. 466. 2. Item that if the parishioners shall knowe theyr Curate to be incontinent and naughty they ought to withdraw from him theyr tythes c. pag. 467. 3. Item that tithes are mere almosies and in case that the Curates shal be ill that they may be lawfully bestowed vpon others by the temporall owners c. pag. 467. 4 Item that an euill Curate to excommunicate any vnder his iurisdiction for withholding of tithes is nought els c. pag. 467. 5. Item that no mā may excōmunicate any body except that first he know him excōmunicate of God Neither doe those that communicate with such a one incur the sentence of excommunication by any maner of meanes ibid.
charity into the snare of the deuill If thou shalt keepe pacience he shal be ashamed of his doing and thou maist bow bend hym to repentaunce and take him out from the snare of the deuil and cal him backe againe to charity If thou resist and perchaunce by resisting doest strike againe his fury shal be the more kindled hee being stirred vp to greater wrath peraduenture shal either slay thee or thou him Touching thy self thou art vncertaine if thou go about to make resistance whether thou shalt fall from charity and then shalt thou goe backwarde from the perfection of Christes commaundement Neither doest thou knowe but that it may happen thee so greatly to be moued as that by the heate violence of wrath thou shalt slay him Whereas if thou wouldest dispose thy selfe to pacience as Christ teacheth thou shouldest easily auoide all these mischieues aswel on the behalfe of thy brother as also of thyne owne parte Wherefore the obseruing of charitie as the precept of pacience is to be obserued Fifthly I do maruel why that for the alowing of thys corporall resistaunce he doth say in the same Chapter that Paule did not fulfill the precept of the pacience of Christ when as he being stroken in the place of iudgement by the cōmandement of the high Priest did say God strike thee O thou painted wal Doest thou sit to iudge me according to the law and doest thou cōmand me to be striken against the lawe It is manifest that Paule made resistance in nothing though he spake a word of instruction to the Priest who against the law commanded him to be striken And if Paul had ouerpassed the bounds of pacience through the grief of the stroke what of that Must the deede of Paules impaciencie for this cause be iustified and the commandement of paciēce taught by Christ be left vndone for Pauls deede and corporal resistance be allowed God forbid For both Paule and Peter might erre But in the doctrine of Christ there may be found no errour Wherefore we must geue more credence beliefe to Christes sayings then to any liuing mans doings Wherefore although Paule had resisted which I do not perceiue in that Scripture it followeth not therof that corporall resistance must be approued which is of Christ expresly forbidden I much maruel that alwayes they seeke corners and shadowes to iustifie their deedes Why doe they not marke what great thyngs Paule reciteth hymselfe to haue suffered for Christ And where I pray you haue they found that hee after his conuersion stroke any man that did hurt him Or where doe they finde that he in expresse word doth teach such a kinde of corporal resistance But as touching pacience he sayth in plaine words to the Romanes Be not wise in your owne conceits Render ill for ill to no body prouiding good things not onely before God but also before all men if it be possible Be at peace with all folkes as much as in you lieth not defending your selues my most dearely beloued but geue you place vnto anger For it is wrytten vengeance is mine I will recompence them sayth the Lorde But if thine enemie shal be an hungred geue hym meate If he be a thirst geue him drinke For thus doing thou shalt heape coales of fire vpon his head Be not ouercomen of euill but ouercome thou euill with good To the Corinthians the 5. as touching iudgement and contention whych are matters of lesse weyght then are fightings thus he wryteth Nowe verely there is great faulte in you that you be at lawe amongst yourselues Why rather take yee not wrong why rather suffer yee not deceit And generally in all his Epistles he teacheth that pacience shuld be kept and not corporall resistance by fighting because charitie is pacient it is curteous it suffereth all things I maruaile howe they iustifie and make good the warres by Christians sauing onely the warres against the deuill and sinne For seeing that it is plaine that those things whych were in the olde Testament were figures of things to be done in the new Testament Therfore we must needes say that the corporall warres being then done were figures of the Christian warres against sinne and the deuill for the heauenly countrey whych is our inheritance It is plain that it was wrytten thus of Christ. The mighty Lord and of great power in battaile hath girded himselfe in force and manlynesse to the warre and he came not to sende peace into the earth but warre In thys warre ought Christian people to be souldiours according to that manner whych Paule teacheth to the Ephesians the last Put vpon you the armour of God that you may be able to stande against the deceites of the deuill For wee haue not to wrastle against flesh and bloude but against princes potestates against the rulers of these darknes of the world against spirituall wickednesse in heauenly things whyche are the high places Wherefore take yee the armour of God that yee may be able to resist in the euil day and to stand perfectly in al things Stande you therefore girded about in truth vpon your loynes hauing put vppon you the brest plate of rightuousnesse and your feete shoed in a readinesse to the Gospel of peace in all things taking the shield of faith wherwith you may quēch all the firy darts of that wicked one And take vnto you the helmet of saluation and the sworde of the spirite which is the worde of God By these thyngs it is plaine what are the warres of Christians and what are the weapons of theyr warfare And because it is manifest that this Testament is of greater perfectiō then the former we must now fight more perfectly then at that time For nowe spiritually then corporally nowe for an heauenly euerlasting inheritance then for an earthly and temporall now by pacience then by resistance For Christ sayeth blessed are they that suffer persecution for righteousnesse for theirs is the kingdome of heauen He saith not blessed are they that fight for righteousnes How can a man say that they may lawfully make warre kill theyr brethren for the temporall goodes whych peraduenture they vniustly occupy or vniustly intende to occupy For he that killeth an other to gette these goods whych an other body vniustly occupieth doeth loue more the very goodes then hys owne brother And then hee falling from charitie doth kill hymselfe spiritually If he goe forwarde without charitie to make warre then doeth he euill and to hys owne damnation Wherefore he doth not lawfully nor iustly in proceeding to the damnation of his own selfe his brother whome though he seeme vniustly to occupy his goods yet he doth intend to kil And what if such kinde of warres were lawfull to the Iewes thys argueth not that now they are lawfull to Christians because that theyr deedes were in a shadow of imperfection but the dedes of Christians 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
profite vs Because that therby he should seperate vs from all his wicked lawes and frō the charges of sustaining of so many thousand shauelings which with smal deuotiō or none at all patter and charter a new solid song seoundum vsum Sarum So that not whatsouer the pope in his generall counsell hindeth in earth is bound of God in heauen either for that he hindeth vnreasonably and cōtradictorily doth agaynst himself or els for that he hath forsaken the iudgement of God As touching the preaching of the Gospell whoseuer receiueth or taketh vpō him the office of a priest or of a bishop and dischargeth not the same by the example of his good cōuersation and faythfull preaching of the Gospel is a theef excommunicate of God and of holy church And further if the curates preach not the word of God they shal be damned and if they know not how to preach they ought to resigne their benefices So that those prelates which preach not the Gospel of Christ although they could excuse themselues from the doing of any other euill are dead in themselues are Antichristes and Sathans trāffigured into angels of light might theues manquellers by day night betrayers of Christ his people Concerning the sacrament of Matrimony Notwithstanding any spirituall kinred or gossopry a man and woman may lawfully mary together by the law of god with out any dispensatiō papistical And in the same place he sayth that if our realm do admit one not borne in matrimony or illegitimate to the imperiall crowne so that he doth well discharge the office of a king God maketh him a king and by cōsequence doth reiect an other king or heyre of the kingdome being borne in matrimony and legitimate So for such spirituall kindred there ought no diuorse to be made Also notwithstanding the Cap. Si inter de sponsalibus If any man shall make any contract with any woman by that wordes of the future tence by an oth taken afterwards shall with an other woman make the like contract by the wordes of the present tence that then the second contract standeth Also it a man make any cōtract with a womā by the wordes of the future tence vpō his oth taken maketh afterwardes the like contract with another not altering the words and hath carnal copulation vpon the same the first contract maketh the matrimony good and not the second Also if a man before witnes assure himselfe to a woman by a contract made in the present tence hath children by the same woman afterward the same man marieth another woman with the like wordes in the present tence before witnesse Although the first witnesses be deade or els by bribes corrupt and the second bring his witnesses before the iudge to proue the second contract the first cōtract yet standeth in force although the Pope allowing the secōd contract doth compell them to liue in adultery agaynst the conmaundement of God Also he condemneth the decretall of the restitution of things stollen Cap. Literas tuas which wrileth that a man and woman hauing carnall copulation in the degree of consanguinity forbiddē and hath no witness hereof If the woman will depart from the man she shall be compelled by the censures to remayne with him and to yelde her debt Also in case where a man hath made cōtract with two women with one secretly hauing no witnesse and wich the other openly hauing witnesse Then were is better to acknowledge the insufficiency of the law and to suffer men to be ruled by their owne consciences then by the censures to compell them to committe and lyue in adultery As touching the keping and making of vowes That vow or othe is beastly and is without al discretion made which to performe and keep a man hath no power but by grace geuen him of God Because that some such there be whom god doth not accept to perseuere in the state of chastity and perpetuall virginity and such a one cannot keep his vow although he make the same Also that euery one making a vow of continencye or chastitye when making the same he shall not be accepted of God doth very vndiscretly and as one without al reason maketh the same whē he is not able of himself without the gift of God to fulfil his promise according to that saying of the wise mā cap. 8. No man hath the gift of cōtinency vnles that God geue it vnto him For otherwise if god help not such a one to perform the vow or othe which he hath made and sakē No prelate can compell him vnles he do cōtrary to Gods ordinance but he ought to cōmit himself to the gouernment of Gods holy spirit and his owne conscience For the possessions of the Church In another treatise it is declared how the king the Lordes and commōs may without any charge at all kepe 15. garrisons finde 15000. souldiours hauing sufficient landes and reuenues to liue vpon out of the temporalties gotten into the hands of the clergy fained religious men which neuer do that which pertayneth to the office of curates to doe nor yet to secular lords And moreouer the king may haue euery yere 20000 pound to come freely into his cofers and aboue Also may find or sustaine 15. Colledges more and 15000. priestes and clerkes with sufficient liuing and a 100. hospitals for the sicke euery house to haue one hundreth marks in lands And all this may they take of the foresayde temporaltyes without any charge to the realme wherunto the king the Lords and the commons are to be inuited For otherwise there seemeth to hang ouer our heads a great and maruelous alteratiō of this realme vnlesse the same be put in execution Also if the secular Priestes and sayned religious which be simoniackes and heretiques which sayne themselues to say masse and yet say none at all according to the Canons which to their purpose the bring and alledge 1. q 3. Audiuimus cap. Pudenda cap. Schisma By which chap. such priestes and religious do not make the Sacrament of the aultar That then all Christians especially all the soūders of such Abbeyes and indowers of bishoprickes priories and chaunteries ought to amend this fault and treason committed agaynst their predecessors by taking from them such secular dominiōs which are the mayntenance of all their sinnes And also that Christian Lords princes are bound to take away from the clergy such secular dominion as noseleth nourisheth them in heuesies ought to reduce them vnto the simple and poore life of Christ Iesus and his Apostles And further that all Christian Princes if they will amend the maledictiō and blasphemy of the name of God ought to take away their temporalities frō that shauen generation which most of all doth nourish them in such malediction And so in likewise the fat tithes from Churches appropriat to rich monks other religions fained by manifest
lying other vnlawful meanes likewise ought to debar their golde to the proud Priest of Rome which doth poyson all Christendome with Simony and heresy Further that it is a great abhomination that Bishops mōks and other prelates be so great Lords in this world where as Christ with his Apostles and disciples neuer took vpon thē secular dominion neither did they appropriat vnto them churches as these men do but led a poore life gaue a good testimony of theyr priesthood And therfore all Christians ought to the vttermost of theyr power and strength to sweare that they will reduce such shauelings to the humility and pouerty of Christ and his Apostles And whosoeuer thus doth not consenteth to theyr heresy Also that these two chapiters of the immunitye of Churches are to be condemned that is cap. Non minus and cap. Aduersus Because they doe decree that temporall Lordes may neyther require tallages nor tenthes of any Ecclesiasticall persons Now to the correction of the clergy By the law of god and by reason the king and all other Christians may take reuenge of Italye and of all the false Priests and Clerkes within the same and to reduce them vnto the humble ordinaunce of Iesus Christ. Also that the law of Siluester the Pope which is declared in 2. q. 5. cap. Praesul and cap. Nullam is cōtrary to the law of Christ either testament And that proud and ambitious Siluester by this lawe so defended two Cardinals which were not to be defended by the law of Christ that by no meanes they might be conuinced although they were both vicious euil And although christ susteined and suffered the iudgemēt of vniust temporal iudges Our mitred prelates in these dayes so magnify themselues beyond christ and his Apostles that they refuse and will none of such iudgements Also that those decretals of accusations cap. Quādo Qualiter Which do prohibite that any clerkes should be brought before a secular iudge to receiue iudgement do contayne both heresy blasphemy and error and bringeth great gayne and commodity to Antechristes cofers Furthermore that all Christian kinges and Lordes ought to exclayme agaynst the Pope and those that be hys sautors and banish them out of theyr landes till such time as they will obey God and his Gospell Kings and other ministers of Gods iustice Also that bishops and theyr fauourers that say it appertayneth not to kings and secular Lordes but vnto them and theyr Officials to punish adultery and fornicatiō do fall into manifest treason agaynst the king and heresy agaynst the scripture Also that it appertayneth to the king to haue the order both of priests bishops as these kings Salomon and Iosaphat had Furthermore that chapter Nullus iudicium de foro conpetenti by the which secular iudges are forbidden without the Bishops commandement to condemne any Clerk to death Is manifestly agaynst the holy scripture declaryng that kinges haue power ouer clerkes priestes to punish thē for their deserued crimes Also that the decree of Boniface de poenis in 6. cap. foelicis made agaynst the persecutors strikers and imprisoners of Cardinals as contrary both to the holy scripture to all reason Also that by the law of God and reason a secular Lord may lawfully take a Cardinal put him in prison for committing the crime of open sunony adultery manifest blasphemy Also that the chapier Si Papa dist 40. which sayth that the Pope ought to be iudged of none vnles he be deuius a fide is cōtrary to the gospell which sayth If thy brother sinne agaynst thee correct him Also where as S. Gregory and S. Augustine called themselues the seruaunts of Gods seruants this proud bishop of Rome which will not be iudged by his subiects which be in very deed his Lordes if they be iust good men doth destroy the order of Gods law and all humility and doth extoll himself aboue God and his Apostles Also that christian kings ought not onely to iudge this proud bishop of Rome but also to depose him by the example that Cestrensis lib. 6. cap. 8. declareth of Otho the Emperour which deposed Iohn the xii and did institute Leo in his place And further he maketh an exhortation to the Princes to iudge the Church of Rome which he calleth the great and cursed strompet of whom S. Iohn writeth in the Apocalips chap. 17. Lastly touching the lawes and determinations of the church Christians haue reasonable excuses and causes to repell the statutes of the pope and of his shauelings which be not expresly grounded in the holy scriptures or els vpon reason ineuitable Also he sayth that that law whiche is set forth of consecration distinctione 2. cap. Seculares cap. Omnis homo cap. Et si non frequentius cap. In coena domini That such secular men as do not receiue the sacrament ot the aultar at Christmas Easter and Whitsontide are not to be counted amongest the number of Christians nor are to be estemed as christiās wherby it followeth that all Clerkes and lay men that obserue not the same it seemeth they go strait to hell But if this law be of no force for that the custome and vse in receiuing is contrary to the same then may we blesse such rebellion disobediēce to the pope and his law for otherwise we should flee to hel without any stay or let Wherby we may conclude that all Christiās ought well to practise this schoole of disobedience against the Pope and all his lawes not founded vpon the holy scripture which do let men to clime to heauen by the keping of charity and the liberty of the Gospell Also that Christian men haue great cause to refuse the lawes and statutes of these worldly clerkes which the people call the papal lawes and bishoplike statutes for the couetousnesse and voluptuousnesse of them without the which the church congregation of God might safely run towards heauē by the sweet yoke of the Lord as it did 1000. yeres before the said lawes were prescribed and sēt to the Uniuersities and withdrew mē from studiyng of the holy scripture for the desire of benefices and worldly goods Also that simple men do reuerētly receiue the sentences of the Doctors and other lawes so farre forth as they be expresly groūded vpon the holy scripture or good reason Also that where as the Popes lawes lawes of his ministers clerks be both cōtrary to them selues and haue not theyr foūdation neither vpon the scripture nor yet vpon reason simple mē ought to bid thē farewell Also that when all the apostles faith fayled thē in the time of the Lords passiō fayth thē rested in the blessed virgin much more might that proud priest of Rome with all his rabble easily erre in the fayth and yet is the Christian fayth preserued whole and safe in the faythful members of Christ which are his true Church But the
poore mens brethren but they wene to passe them in kind as they passeth in worldly worship that is but winde of which God faith by the prophet they hauen raigned but nought of me they haue bene princes but I knowe nought So we reade of Roboam that was the son of king Salomon what time he was first king the people of Israell comen to him and sayd Thy father in his last dayes put on vs great charge We pray thee some deale make it lighter and we willen serue thee And the king tooke counsayle of the olde wise men and they counsailden to answer them faire and that should be for the best But he left these old wise mennis counsayle and did after the counsayle of children that were his playferen and sayd to the people when they came agayne My left finger is greater then my fathers riegge My father greeued you somewhat but I will echen more thereto And the people heard this and rebeleden to him and tooke them another king and fithe the kingdome came neuer whole againe And therefore it is good that euery ruler of cominalties that they be not lad by follies ne by none other eare rowner that he ne haue an eygh of loue to the comontie that he hath to rule For were ye well be he neuer so high that he shall come afore his higher to yelde reconing of his bayly The second question is How hast thou ruled the people and the office that thou haddest to gouerne Thou that hast bene a Iudge in causes of poore men how hast thou kept this hest of God Thou shalt not take heede to the person of a poore man to bee to him the harder for his pouertie ne thou shalt not behold a rich mans semblance to spare or to fauour him in his wrong for his riches O Lorde what abusion is there among officers of both lawes now adayes If a great man pleadeth with a poore man to haue ought that he holdeth euery officer shall be readie to hye all that he may that the rich man might haue such an end as he desired But if a poore man pleade with a ritch man than there shall be so manye delayes that though the poore mans right be open to all the Countrie for pure faute of spending he shall be glad to cease Shriues and Bayliffes willen retourne poore mens writs with tarde Genit but gif they feelen meede in their hands And yet I heare sale men that hauen seyen both lawes that ilke court that is cleeped Christes court is much more cursed Therefore it is writ giftes they taken out of mens bosoms to ouerturne the right way of dome But it is to dread the word of Christ In what dome ye deeme ye should be demed when ye comen to yelde a reconing of your bayly The third question is Howe hast thou lyued thou that deemest and punishest other men for their trespas A great doctor saith thee behoueth to flee the wickednes of other men that thou chastieest them for their trespas For if thy selfe do vnlawfullich in deeming other men thou damnest thy selfe sythe thou doest that thou damnest And Poul saith why teachest thou nought thy selfe that thou teachest other Why stealest thou that teachest nought other men to steale Saint Gregorie saith He shall not take gouernaile of other that can not go before them in good liuing And when anye man stand before him in dome he must take heede to fore what Iudge he shall stand him selfe to take his dome after his deedes But it is to dread that manie fareth as the twe false priests that woulden haue damned to death holie Susan for she would not assent to their leacherie Of the which it is writ they turned awaie their eyen for they would not see heauen ne haue mynde of rightfull domes So it happeth ofte they that were more woorthie to bee hanged damneth them that be lesse woorthye as a clarcke telleth of Socrates the Philosopher sayth hee vpon a day a man asked of hym why hee laughed And hee sayd for I see great theeues leaden a little theefe to hanging I pray thee whether is hee a greater theefe that bynimeth a man hys house and hys land from hym and from his heyres for euermore other hee that for making of great neede stealeth a sheepe or a calfe Whether trow wee nought that it happeth such extortioners to be other whyle Iudges and demeth men thus But I read thee that thus deemest other thinke on that dome thou shalt come to to yelde the rekening of thine bayly The third Baylife that shall be cleped to this dreadfull a count shall bee euerie Christian man that shall geue rekening to his Lord God for goods that he hath had of hys And heere I wyll speake but of the first question that is this How entrest thou And heere by the waie yee that haue goten anie worldly good other take by extortion by rauayne by vsurie other by disceit Wo shall be to him at this dreadfull daie as Sainct Austen sayth If he be cast into the fire that hath nought giuen of his owne good where trowest thou shall he be castin that hath reued other mens from them And if he shulle brenne with the send that hath nought clothed the naked where trowest shall he brenne that hath made him naked that was earst clothed But as Sainct Gregorie sayth two thinges maketh men to liue thus by rauaine of other neighbours that they desire heynes and drede pouertie and what vengeaunce falleth of this sinne of couetise I may see by figure in holy writ whan the Angell sayd to Prophet Zacharie Rere vp thine eyen and see what is that goeth out And the Prophet sayd what is it Then the Angell sayd this is the pot going out this is the eize of hem on all the earth And there was a weihgt of lede I bore and there was a woman sitting in the middle of this potte And the Angell sayd this is impietie And he tooke her and cast her into the middle of this pot and he tooke the gobette of leed and caste it into the pots mouth And the Prophet lift vp his eye and he saw twoo women comming out and spirites in her wing is like two kytes other gledes and they are rid vp this pot betweene heauen and the earth and than the Prophete spake to the Aungell whider wol these beare this pot And he sayd into the lond of Sennaar This pot is couetise For right as a pot hathe a wide open mouth so couetise gapeth after worldly good and right as the licour in the pot profiteth nought to the pot but to men that draweth and drinketh thereof so worldlie good ofte profiteth not to churlles but to other that commeth after as it is written He that hath money shall haue no frute of it And this couetise is the eye of couetous men for they ben blinde to
dreggis dwellen byneth and the cliere wyne houeth aboue Than shall Christ axe rekenyng of the deedes of mercy reprouyng false Christen men for the leuyng of them rehearsing the deedes of the same and other truth is by the which his trewe seruauntes than folowed hym than shulle thike false seruauntes goe with the deuill whom they haue serued in the earth then swallowyng into the endlesse fire And rightfull men shullen goe into euerlastyng lyfe than shall be fulfilled that is written in the booke of priuitees Woe woe woe to hem that dwellen in the earth Woe to the paynyme that gafe that worshyp to dead Images wrought of mans handes and to other creatures that hee shuld haue gone to GOD that him wrought Woe to the Iewe that trusteth so muchil in the ould law than shall he see Maries sonne deemyng the world whō he despised and set on the Crosse Woe to the false Christen man that knew the will of his Lord and fulfilled it nought Also woe for sinne of thinkyng to thee that thou hast shyt out the meine of God that is mynde of his Passion holy contemplation of his goodnesse and memorie of his benefites fro the chaumber of thine herte and hast made it an house of swyn and a den of theeues by vncleane thoughtes and delites As thou here hast sperd God out of thine hert so he shall spere thee out of heauen Thou hast herberwid the meine of the fiend and with them in hell thou shall thou shalt euer abide woe also for sinne of speach for thou might nought open they foule and stynkyng mouth with the whiche thou hast spoken vnhonesty cursyng fraude deceite leasinges forswearyng scornyng and backebityng to prayse God in the felowshyp of Saintes For louyng is nought comynlych in mouthes of sinners For in the whiche gif thou haddest kept thy mouth cleane thou shouldest haue songen in felowshyp of Aungels this blessed song Sanctus Sanctus Sanctus Domenus Deus omnipotens Holy holy holy Lord God almighty Than yellyng and weepyng thou shalt cry in company of deuils Ve Ge Ge quante sunt tenebrae Woe woe wo how great beth these darkenes wo also for sinne of deede Thou hast bene proud thy pryde shall be drawen to hell as Esay sayth or thou hast bene brent wyth enuye of the deuill Enuy entred into the world and they shoulden folowen him that ben on hys syde as Salomon sayth Or thou hast be stirred with wrath and euerich man that beareth wrath to hys brethren is gilty in dome as Christ in the Gospell sayth of Mathew Or thou hast be slowe to good deedes myssawe shall come to thee as a wayfaring man and thy pouert as a man iarmed as the booke of Prouerbes sayth Or thou hast haunted lechery glotonye or couetise That forsoth wete ye that euerych auouterer or vncleane man that is a gloton other chynch shall neuer haue heritage in the Realme of Christ and of God as Poule sayth But fire brimstone and the spirit of tempests that is the fiend of hell shulen be a partie of their payne as it is written in the Psaulter when these damned men bee in this woe they shulen syng thys reufull song that is ywritten in the booke of mourning The ioye of our hart is a go our quier is turned into wo the crowne of our heade is fallen vs fro Alas for synne that we haue do But ioye and ioye and ioye to them that be saued Ioy in God ioy in them selfe ioy in other that ben saued Also ioy for theyr trauayle is brought to so gracious an end Ioy for they scaped the payne of hell ioy fore theyr blisse that they han in the sight of God Cui sit honor gloria in secula seculorum Amen And thus much concerning this worthie and fruitfull Sermon whych as by the auncienines of the phrase seemeth to be preached much about the time of Iohn Wicklesse so I thought heere by the occasion of William Thorpes examination best to place the same for the apt coherence both of the spirit and of the matter Especially hauing before our eyes the publique vtilitie of the Reader to whome by the studious reading thereof might rise plentifull matter of true Christian information both of the wholesome fearing of God and of the right guiding of euery Christian mans life Wherevnto I thought good to anexe further in our story after the examination of William Thorpe and the martyrdome of William Sawtrey and of Iohn Badby thus described as ye haue heard which was about the yeare 1409. By the way here is to be considered at least to be admonished that al this while the schisme in the church of Rome did yet continue and so endured till the councell of Constance which was in whole the space of xxix yeres The origine whereof as was sayd page 000. first began at Urbanus 5. which Urbanus being dead an 1389. next folowed Pope Boniface the 9. who sate 14. yeares He in selling his pardons was so impudent and so past shame that he brought the keyes of Peter as sayth Platina in contempt After hym succeeded Innocentius 7. and sate 2. yeares who being dead the Cardinals consulting together and seeing the foule enormitie and inconuenience growing vpon this contentious schisme in their Church of Rome minding to prouide some remedie for the same after the best deuise they could in their conclaue where they were assembled for a new election of the Pope tooke this order promising among themselues with solemne vow made to God to Mary the blessed virgine to Peter and Paule and to all the blessed company of saints That if any of them within the colledge or without the colledge should be called to that high place of Apostolicall preeminence he should effectuously renounce the iurisdiction and title of his Popedome if or whensoeuer the cōtrary Pope for the time being would in like maner renounce his place and title and his Cardinals in like maner to cōdescend to the other Cardinals of Rome So that both these two colledges of Cardinals agreeing together one chiefe byshop might be chosen and takē out of them both to be made the true Pope Prouided moreouer that none should seeke any releasement or absolution from the sayd promise vow and bond once passed among them Unto al which things furthermore euery one subscribed with his hande These things thus prefixed and ratified vpon the same they proceeded to the election In whych was chosen Gregorius the xii who the same day of hys election in the presence of all the cardinals confirmed the vow sacrament and promise made subscribing the same with his hand in forme as followeth And I Gregorie thys day being the last of Nouember in the yeare of our Lorde 1407. chosen and elected for bishop of Rome do sweare vowe and promise confirme all the premisses aboue contained c. Thys being done shortly after he was crowned being of the age of 80. yeares As
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
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
stand to the very death Other aunswere woulde he not geue that day wherwith the Bishops and Prelates were in a maner amased and wonderfully disquieted At the last the archbishop councelled agayne with hys other Bishops and Doctours and in the end therof declared vnto him what the holy Church of Rome following the saying of S. Augustine S. Hicrome S. Ambrose and of other holy Doctours had determined in these matters no maner of mention once made of Christ. Whiche determination sayth he ought all Christen men both to beleue and to follow Then sayd the Lord Cobham vnto him that he would gladly both beleue and obserue whatsoeuer holy church of Christes institution â—ad determined or yet whatsoeuer God had willed him either to beleue or to do But that the pope of Rome with his Cardinals Archbishops bishops and other prelates of that Churche had lawfull power to determine such matter as stoode not with his worde throughly that would he not he sayd at the time affirme With this that archbish had him to take good aduisement til the monday next following which was the 25. day of September and then iustly to aunswere specially vnto thys poynt whether there remayned materiall breade in the sacrament of the aulter after the wordes of consecration or not He promised him also to send vnto hym in writing those matters clearely determined that he might then be the more perfect in his answere making And all this was nought els but to blinde the multitude with somewhat The next day following according to his promise the Archbishop sent vnto hym into the Tower this foolishe and blasphemous writing made by him and by hys vnlearned Clergy * The determination of the Archbyshop and Clergy THe faith and determination of the holy Church touching the blisfull sacrament of the aultar is this that after the Sacramentall wordes be once spoken by a Priest in hys Masse the material bread that was before bread is turned into Christes very body And the materiall wine that was before wine is turned into Christes very bloud And so there remayneth in the sacrament of the aulter from thenceforth no materiall bread nor materiall wine which were there before the Sacramentall wordes were spoken Now beleue ye this article Holy church hath determined that euery Christen man liuing here bodely vpon the erth ought to be shriuen to a priest ordeined by the Church if he may come to him Now feele ye this article Christ ordayned S. Peter the Apoistle to be his vicare here in earth whose sea is the holy churche of Rome And he graunted that the same power which he gaue vnto Peter should succeed to all Peters successours which we call now Popes of Rome By whose power in Churches particuler be ordayned Prelates as Archbishops Byshops Parsons Curates and other degrees more Unto whom Christen men ought to obey after the laws of the church of Rome This is the determination of holy Church Howe feele ye this article Holy churche hath determined that it is meritorious to a christen man to go on pilgrimage to holy places And there specially to worship holy reliques and Images of Saintes Apostles and Martyrs Confessours all other Saintes besides approued by the church of Rome Howe feele ye this article And as the Lorde Cobham had reade ouer this most wretched writing he maruailed greatly of their mad ignorance But that he considered agayne that God had geuen them ouer for their vnbeliefes sake into most deepe errors blindnes of soule Agayne he perceiued hereby that their vttermost mallice was purposed agaynst him howsoeuer he should answere And therefore he put hys life into the handes of God desiring hys onely spirite to assiste hym in his next answere When the sayd xxv day of September was come whiche was also the Monday before Michaelmas in the sayd yeare of our Lord 1413. Thomas Arundell the Archbishop of Caunterbury commaunded his indiciall seate to be remoued from that chapter house of Paules to the Dominicke Friers within Ludgate at LondoÌ„ And as he was there set with Richard Byshop of London HeÌ„nry the Byshop of Winchester and Bennet the Byshop of Bangor He called in vnto him his counsell his officers with diuers other Doctours and Fryers of whome these are the names here following maister Henry ware the Officiall of Caunterbury Phillip Morgan Doctour of both lawes Howell Kiffin Doctor of the Canon lawe Iohn Kempe Doctor of the Canon lawe WilliaÌ„ Carleton Doctour of the Canon law Iohn WitnaÌ„ of the new College in Oxford Iohn Wighthead Doctor in Oxford also Rob. WoÌ„bewel Vicare of S. Laurence in the Iewry Thomas Palmer the Warden of Minors Robert Chamberlayne Prior of the Dominickes Richard Dodington Prior of the Augustines Thomas Walden Priour of the Carmelites all Doctours of Diuinitie Iohn Stephens also and Iames Cole both Notaryes appoynted there purposely to write all that shoulde be eyther sayd or done All these with a great sorte more of Priestes Monkes Chanons Friers Parishe Clerkes belryngers Pardoners disdayned him with innumerable mockes scornes reconing him to be an horrible hereticke and a man accussed afore God Anone the Archbishop called for a masse booke caused all those Prelates and Doctors to sweare there vpon that euery man should faythfully doe his office and duety that day And that neyther for fauour nor feare loue nor hate of the one party nor the other any thing should there be witnessed spoken or done but according to the truth as they wold answer before God all the world at the day of dome Then were the two foresayd Notaryes sworne also to wryte and to witnesse the processe that there shoulde be vttered on both parties and to say their mindes if they otherwise knew before they should register it And al this dissimulation was but to colour their mischiefes before the ignoraunt multitude Consider herein gentle reader what this wicked generation is and how far wide from the iust feare of God for as they were then so are they yet to this day After that came forth before them Syr Robert Morley Knight and lieftenant of the Tower and he brought with him yâ— good Lorde CobhaÌ„ there leauing him among them as a Lambe among wolues to his examination and aunswere * An other examination of the Lorde Cobham THen saide the archbishop vnto him Lord Cobham ye be aduised I am sure of the wordes processe which we had vnto you vpon Saterday last past in the chapterhouse of Paules which processe were nowe to long to be rehearsed agayne I said vnto you then that ye were accursed for your contumacie disobedience to holy Church thinking that ye should with meekenes haue desired your absolution Then spake the Lord Cobham with a chearful countenaunce and sayde God sayde by his holy Prophet Maledicam benedictionibus vestris whiche is as much
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
since that time we read of very few But in deede since that same time one hath put down an other one hath poysoned an other one hath cursed an other and one hath slayne an other and done much more mischiefe besides as all the Chronicles telleth And let all men consider well this that Christ was meeke and mercifull The pope is proude and a tyraunt Christ was poore and forgaue The pope is riche and a malicious manslear as hys dayly actes doe proue hym Rome is the very neast of Antichrist and out of that neast commeth all the disciples of him Of whome Prelates Priestes and Monkes are the body and these pud Friers are the tayle which couereth his most filthy part Then said the Prior of the Fryers Augustines Alacke sir why do you say so That is vncharitably spoken And the Lord Cobham said Not onely is it my saying but also the Prophet Esayes long afore my time The prophet saith he which preacheth lyes is the tayle behind For as you Fryers and monkes be like Phariseis deuided in your outward apparell and vsages to make ye deuision among the people And thus you with such other are the very naturall members of Antichrist Then said he vnto them all Christ saith in his Gosspell Woe vnto you Scribes and Phariseis Hipocrites For ye close vp the kingdome of heauen before men Neyther enter ye in your selues nor yet suffer any other that wold enter into it But ye stop vp the wayes therūto with your owne traditions and therfore are ye the housholde of Antechrist ye will not permit Gods veritie to haue passage nor yet to be taught of his true ministers fearing to haue your wickednes reproued But by suche flatterers as vphold you in your mischiefes ye suffer the common people most miserably to be seduced Then sayd the archbishop By our Lady syr there shal none such preach within my dioces and God will nor yet in my iurisdiction if I may know it as either maketh diuision or yet dissention among the poore commons The Lord Cobham sayd Both Christ and hys Apostles were accused of sedition making yet were they moste peaceable men Both Daniell and Christ prophecied that such a troublous tyme shoulde come as hath not bene yet since the worldes beginning And this prophecy is partlye fulfilled in your dayes and doinges For manye haue yee slayne already and more wil ye ssay hereafter if God fulfil not his promise Christ sayth also if those dayes of yours were not shortened scarsly shold any flesh be saued Therfore looke for it iustly for God will shorten youre dayes Moreouer though Priestes and deacons for preaching of Gods word and for ministring the sacraments with prouision for the poore be grounded on Gods lawe yet haue these other sectes no maner of ground hereof so farre as I haue read Then a Doctor of lawe called maister Iohn Kempe plucked out of his bosome a copy of the bil which they had afore sent him into the tower by the Archbishops counsel thinking thereby to make shorter worke with hym For they were so amased with his aunsweres not all vnlike to them whiche disputed with Stephen that they knewe not well how to occupy the time their wits and sophistry as God would so fayled them that day My Lord Cobham sayth this Doctor we must briefly know your minde concerning these foure poyntes here following The rest of them is this And then he read vpō the bill The fayth and determination of holy churche touching the blessed sacrament of the aulter is this That after the sacramentall wordes be once spoken of a Priest in his masse the materiall bread that was before bread is turned to Christes very body And the materiall wine is turned into Christes bloud And so there remayneth in the sacrament of the aulter from thenceforth no material bread nor materiall wine which were there before the sacramentall wordes were spoken Sir beleue ye not this The Lord Cobham said This is normy beliefe But my fayth is as I sayd to you afore that in the worshipfull sacrament of the aulter is Christes very body in forme of bread Then sayd the archbishop sir Iohn ye must say otherwise The Lord Cobham said Nay that I shall not if God be vpon my side as I trust he is but that there is Christs body in forme of bread as the common beliefe is Then read the doctour againe The second poynt is this Holy Church hath determined that euery Christen mā liuyng here bodely vpō earth ought to be shriuen of a priest ordeined by the church if he may come to him syr what say you to this The Lord Cobham aunswered and said A diseased or sore wounded man hath need to haue a sure wise Chirurgian and a true knowing both the ground and the daunger of the same Most necessary were it therefore to be first shriuen vnto God which onely knoweth our diseases and can helpe vs. I deny not in this the going to a priest if he be a man of good life and learning For the lawes of God are to be required of the priest which is godly learned But if he be an idiote or a man of vicious liuing that is my curate I ought rather to flee from him then to seeke vnto him For sooner might I catch euill of him that is nought then any goodnes towardes my soules health Then read the doctour agayne The third poynt is this Christ ordayned S. Peter the Apostle to be his vicare here in earth whose sea is the church of Rome And he graunted that the same power whiche he gaue vnto Peter should succeede to all Peters successours which we call now popes of Rome By whose special power in churches particular be ordayned Prelates archbishops parsons Curates and other degrees more Vnto whom Christen men ought to obey after the lawes of the Church of Rome This is the determination of holye Church Sir beleue ye not this To this he answered and sayd He that followeth Peter most nighest in pure liuing is next vnto him in succession But your Lordly order esteemeth not greatly the lowly behauiour of poore Peter whatsoeuer ye prate of him Neither care ye greatly for the humble manners of them that succeeded him till the time of Siluester whiche for the more part were martirs as I told you afore Ye can let all their good conditions go by you and not hurt your selues with them at all All the world knoweth this well inough by you and yet ye can make boast of Peter With that one of the other doctors asked him thē what do ye say of the Pope The Lord Cobham answered As I said before He you together maketh whole the great Antichrist Of whō he is the great head you bishops priests prelates monks are the body and the begging friers are the tayle for they couer the filthines of you both with
their subtile sophistry Neither will I in conscience obey any of you all till I see you with Peter follow Christ in conuersation Then reade the doctor againe The 4. point is this Holy Churche hath determined that it is meritorious to a Christen man and to go on pilgrimage to holy places And there specially to worship the holy reliques and images of saintes Apostles Martirs Confessours and all other saintes besides approued by that Church of Rome Sir what say ye to this Wherunto he 〈◊〉 I owe them no seruice by any commaundement of god and therefore I minde not to seeke them for your couetousnes It were best ye swepte them faire from copwebs and dust and so layde them vp for catching of scathe Or els to bury them fayre in that groūd as ye do other aged people which are Gods Images It is a wonderfull thing that sayntes now being dead shoulde become so couetous and needy and thereupon so bitterly beg which all the life time hated al couetousnesse and begging But this I say vnto you and I would all that world should mark it That with your shrines and Idols your fained absolutions and pardons ye draw vnto you the substaunce wealth and chiefe pleasures of all christen realmes Why sir said one of the clerkes will ye not worshippe good images What worship should I geue vnto them said the Lord Cobham Then said Frier Palmer vnto him Sir will ye worship the crosse of Christ that he died vpon Where is it sayd the Lord Cobham The Frier said I put you the case sir that it were here euen now before you The Lord Cobham aunswered This is a great wise man to put me an earnest question of a thinge and yet he himselfe knoweth not where the thing it selfe is Yet once againe I aske you what worship I should do vnto it A clerke said vnto him Such worship as Paule speaketh of and that is this God forbid that I should ioy but onely in the crosse of Iesu Christ. Then said the Lord Cobham and spread his armes abroad This is a very crosse yea and so muche better then your Crosse of wood in that it was created of God Yet will not I seeke to haue it worshipped Then sayd the bishop of London Sir ye wote well that he died on a materiall crosse The Lord Cobham said and I wote also that our saluation came not in by that materiall crosse but alone by him which died therupon And well I wote that holy S. Paule reioyced in none other crosse but in christes passion and death onely and in his owne sufferinges of like persecution with him for the same selfe veritie that he had suffered for afore An other clerk yet asked him Will ye then do none honour to the holy crosse He answered him Yes if he were mine own I would lay him vp honestly and see vnto him that he shoulde take no more scath abroad nor be robbed of his goodes as he is now a dayes Then sayd the Archbish. vnto him Sir Iohn ye haue spoken here many wonderfull wordes to the slaunderous rebuke of the whole spiritualtie geuing a great euil example vnto the common fort here to haue vs in the more disdaine Much time haue we spent here about you and al in vaine so far as I can see Well we must nowe be at this short point with you for the day passeth away Ye must otherwise submit your selfe to the ordinaunce of holy church or els throw your selfe no remedy into most deepe daunger See to it in time for anone it will be els to late The Lord Cobham sayd I know not to what purpose I should otherwise submit me Muche more haue you offended me then euer I offended you in thus troubling me before this multitude Then said the archbishop again vnto him we once agayne require to remember your selfe well to haue none other maner opinion in these matters then the vniuersall faith and beliefe of the holy church of Rome is And so like obedient childe returne agayne to the vnitie of your mother See to it I say in time for yet ye may haue remedy where as anone it will be to late The Lord Cobham sayd expresly before them all I wil none otherwise beleue in these poyntes then that I haue told ye here afore Do with me what ye will Finally then the archbishop sayd wel then I see none other but we must needes doe the lawe we must proceede forth to the sentence dissinitiue and both iudge you condemne you for an hereticke And with that the Archb. stood vp and read there a bill of his condemnation all the clergy and laity vayling theyr boners And this was the tenour therof * The diffinitiue sentence of hys condemnation IN the name of God So be it We Thomas by the sufferaunce of God Archbishop of Caunterbury Metropolitane and primate of al England and Legate from the apostolicke see of Rome willeth this to be knowne vnto all men In a certayne cause of heresy and vpon diuers articles wherupon sir Iohn Oldcastle knight and Lord Cobham after a diligent inquisition made for the same was detected accused and presented before vs in our last conuocation of all our prouince of Caunterbury holden in the Cathedrall Church of Paules at London At the lawfull denouncement and request of our vniuersal Clergy in the sayd conuocation we proceded agaynst him according to the law God to witnes with al the sauour possible And following Christes example in all that we might which willeth not the death of a sinner but rather that he be conuerted and liue we tooke vpon vs to correcte him and sought all other wayes possible to bring him againe to the churches vnitie declaring vnto him what the holy vniuersal church of Rome hath sayd holden determined and taught in that behalf And though we founde him in the Catholicke fayth farre wyde and so stifnecked that he would not confesse hys error nor purge himself nor yet repent him therof We yet pittieng him of fatherly compassion and intirely desiring the health of his soule appoynted hym a competent tyme of deliberation to see if he wold repent and seek to be reformed but since that time we haue foūd him worse and worse Considering therefore that he is not corrigible we are driuen to the very extremitie of the lawe and wyth great heauines of hart we nowe proceede to the publication of the sentence diffinitiue agaynst him Then brought he foorth an other bill conteyning the sayd sentence and that he read also in his beggerly Latine Christi nomine inuocato ipsumque solum prae oculis habentes Quia per acta inactitata and so forth Whiche I haue also translated into Englishe that men may vnderstand it Christ we take vnto witnesse that nothing els we seeke in this our whole enterprise but his onely glory For as
be it here to all the worlde that he neuer since varied in any poynt therefro but this is playnly his beliefe that all the sacramentes of the churche be profitable and expedient also to al them that shall be saued taking them after the intent that Christ and hys true church hath ordayned Furthermore he beleeueth that the blessed sacrament of the aulter is verily and truely Christes body in forme of bread After this the bishops and priests were in much great discredite both with the nobilitie and commons partly for that they had so cruelly handled the good Lorde Cobham partly agayn because hys opinion as they thought at that tyme was parfect concerning the sacrament The Prelates feared this to grow to further incōueniēce towards thē both wayes wherfore they drew theyr heads together at the last consented to vse an other practise somewhat cōtrary to that they had done afore They caused it by and by to be blowne abroad by theyr feed seruauntes frends and babling sir Iohns that the sayd Lord Cobham was becomen a good man and had lowly submitted himselfe in all thinges vnto holy Church vtterly 〈◊〉 his opinion concerning the sacrament And thereupon they counterfayted an abiuration in hys name that the people shoulde take no hold of that opinion by any thing they had hearde of him before and to stand so the more in awe of them Cōsidering hym so great a man and by them subdued This is the abiuration say they of sir Iohn Oldcastle knight sometime the Lord Cobham * An Abiuration counterfaited of the Byshoppes IN Deinomiue Amon. I Iohn Oldcastle denounced detected and conuinced of and vpon diuers articles sauoring both heresye and error before the reuerend father in Christ my good Lord Thomas by the permission of God Lord Archbishop of Caunterbury and my lawfull and rightfull iudge in that behalfe expresly graunt and confesse that as cōcerning the estate and power of the most holy father the Pope of Rome of his Archbishops his Bishops and hys other prelates the degrees of the church and the holy Sacramentes of the same specially of the Sacramentes of the aultar of penaunce and other obseruaunces besides of our mother holy Church as Pilgrimages and pardons I affirme I say before the sayd reuerend father Archbishop els where that I being euill seduced by diuers sedicious preachers haue grieuously erred and heretically persisted blasphemously aunswered and obstinately rebelled And therfore I am by the sayd reuerend father before the reuerend fathers in Christ also the bishops of London Winchester and Bangor lawfully condemned for an hereticke Neuertheles yet I now remembring my selfe and coueting by this meane to auoyd that temporall payn which I am worthy to suffer as an hereticke at the assigned 〈◊〉 of my most excellent Christen prince and siege Lord King Henry the 5. now by the grace of God most worthy Kyng both of England and of Fraunce Minding also to prefere the wholesome determination sentence and doctrine of the holy vniuersall Church of Rome before the vnwholesom opinions of my selfe my teachers and my followers I freely willingly deliberately and throughly cōfesse graūt and affirme that the most holy fathers in Christ S. Peter the Apostle and his successors byshops of Rome specially now at this time my most blessed Lord Pope Iohn by the permission of God the xxiii Pope of that name which now haldeth Peters seat and each of them in theyr succession hath full strength and power to be Christes Vicar in earth and the head of the church militant And that by the strēgth of his office what though he be a great sinner and afore knowne of God to be damned he hath full authority and power to rule and gouerne bynde and loose saue and destroy accurse and assoyle all other Christen men And agreeably still vnto this I confesse graunt and affirme all other Archbishops Byshops and Prelates in their prouinces Dioces and Parishes appoynted by the sayd Pope of Rome to assiste him in his doinges or busines by his Decrees Canons or vertue of his office to haue had in times past to haue now at this time and that they ought to haue in time to come authoritye and power to rule and to gouerne binde and loose accurse and assoyle the subiects or people of theyr aforesaid prouinces dioces parishes and that their said subiectes or people ought of right in all things to obey them Furthermore I confesse graunt and affirme that the sayd spirituall fathers as our most holy father the Pope Archbishops Bishops Prelates haue had haue now and ought to haue hereafter authority and power for the estate order and gouernaunce of their subiectes or people to make lawes decrees statutes and constitutions yea and to publishe commaund and compell their sayde subiectes and peoyle to the obseruation of them Moreouer I confesse graunt and affirme that all these foresayd lawes decrees statutes and constitutions made published and commaunded according to the forme of spirituall law all christen people and euery man in himself is straightly bound to obserue meekely to obey according to the diuersity of the foresayd powers As the lawes statuts canons and constitutions of our most holy father the Pope incorporated in his Decrees Decretals Clementines Codes Chartes Rescriptes Sextiles and Extrauagants ouer all the world and as the prouinciall statuts of Archbishopps in their prouinces the Sinodall actes of Bishops in their dioces and the commendable rules customes of prelates in their colledges and Curates in their parishes all Christen people are both bound to obserue also most meekly to obey Ouer besides all thys I Iohn Oldcastle vtterly forsaking and renouncing all the aforesayd errors and heresies and all other errors and heresies like vnto them lay my hand here vpon this booke or holye Euangely of God sweare that I shall neuer more from henceforth holde these aforesayd heresies nor yet any other like vnto them wittinglye Neither shall I geue counsell ayde helpe nor fauor at any time to them that shall holde teach affirme or maintayne the same as God shall helpe me and these holy Euangelies And that I shall from henceforth faythfully obey and inuiolably obserue all the holy lawes statutes Canons and constitutions of all the Popes of Rome Archbishops Bishops and Prelates as are conteyned and determined in their holy Decrees Decretalles Clementines Codes Chartes Rescriptes Sextiles Sumnies papall Extrauagantes statutes prouinciall actes synodall and other ordinary regules and customes cōstituted by them or that shall chaunce hereafter directly to be determined ormade To these and all such other will I my selfe with all power possibly apply Besides all this the penaunce whiche it shall please my sayd reuerend father the Lord Archbishop of Caunterbury hereafter to enioyne me for my sinnes I will meekely obey and faythfully fulfill Finally all my seducers and false teachers and all other besides
presents what you haue done in the premisses how you and they haue executed this our commaundement We will that you and they duety and distinctly certify vs the busines being done by you and theyr letters patentes according to this tenour Dated in our Manor of Maidstone the 10. of October an 1413. and in the 18. yeare of our translation Thus haue you here the iudiciall proces of the bishops agaynst this most noble christen knight described by their owne letters and stile After all this the sentence of death being geuen the Lord Cobham was sent away Syr Robert Morley carying him agayne vnto the Tower where as after he had remayned a certaine space in the night season it is not known by what meanes he escaped out and fled into Wales where as he continued by the space of 4. yeares ¶ A defence of the Lord Cobham agaynst Nich. Harpsfield set out vnder the name of Alanus Copus As I was entring into this story of the Lord Cobham after the tractation of all the former historyes hetherto passed hauing next to set vpon this present matter luckely and as God woulde in such oportunity of season as may seeme God to worke himselfe for defence of his Sayntes commeth to my handes a certayne booke of new found dialogues compiled in latine by Nich. Harps field set out by Alanus Copus an english man a persoÌ„ to me vnknown obscure hetherto vnto that world but now to purchase himselfe a name with Erostratus or with the sonnes of Enachun commeth out not with his fiue egges but with his sixe rayling dialogues In the which dialogues that sayd Alanus Copus Anglus whether he vnder the armour of other or other vnder the title or his name I knowe not nor paâ—e not vncurteously behauing himselfe intemperately abusing his time study and pen forgetting himself neglecting all respect of honesty and milde modestly neither dreading the stroke of God nor passing for shame neither fauoring the liuing nor sparing the dead who being aliue as they neuer offended him so now cannot aunswere for theÌ„selues being gone thus prouoking both God and man agaynst him alter an vnseemely sort and with a foule mouth and a stincking breath rageth and fareth agaynst deade mens ashes taking now that spoyle of theyr good name after theyr bodyes lye slayne in the field His gall and choler being so bitter agaynst them that he cannot abide any memory after them to remayne vpon the earth In so much that for the hatred of them he spurneth also agaynst me and fleeth in my face for that in my Actes and Monumentes describing the history of the Churche I would say any thing in the fauour of them whome the Romish Catholickes haue so vnmercifully put to death The answere to whose book although it woulde require a seuerall tractation by it selfe as if Christ graunt space and leysure hereafter it shall not be forgotten yet because such oportunity of the booke is offered to me at this present comming now to the matter of the Lord Cobham Sir Roger Acton other with whom he first beginneth to quarell it shall be requisite a little by the way to cope with this Cope whatsoeuer he be so much as trueth shall geue me for theyr defence to say something And here to cut of all the offalles of his raylinge talke and vnhonest rebukes whiche I leaue to scoldes and men of his profession agaynst they liste to braule let vs briefly and quietly consider the matter for discussing of the truth Wherin first I shall desire the Reader with equality and indifferency to heare both the partes to speake as well what the Martyrs hence gone and slayne could say for themselues if they were present as also what this man here doth obiect against them now being gone And so according to the same to iudge both vpon them as they deserue and of me as they shall please Now to the scope of maister Copes matter which is this whether this foresayd sir Iohn Oldcastle L. Cobham first to beginne with him is rather to be commeÌ„ded for a Martyr or to be reproued for a traytor And whether that I in writing of him and of sir Roger Acton wyth other moe in my former edition haue belt fraudulently and corruptly in coÌ„mending theÌ„ in these Acts Monumentes or no. Touching the discussion whereof first I trust the geÌ„tle M. Cope my frend neither will nor wel caÌ„ deny any part of all that hetherto touching that story of that L. Cobham hath ben premised who yet al this while was neither traitor to his country nor rebell to his prince as by the course of his hystory hetherto to the reader may well vnderstaÌ„d First in the time of king Henry the fourth he was sent ouer to FrauÌ„ce to the Duke of Orlyance he did obey Afterward K. Henry the fift coÌ„ming to the crowne he was of him like wise well liked and fauored vntill the time that Tho. Arundel with his clergy coÌ„playning to the king made bate betwene theÌ„ Then the Lord Cobham being cited by the Archbyshoppe at his citation woulde not appeare But sent for by the king he obeied and came Being come what lowly subiection be shewed there to the king the pag. 558. declareth After he yelded an obedient coÌ„fessioÌ„ of his fayth it would not be receiued Then did he appeale to the bishoppe of Rome for the which the king tooke great displeasure with him so was he repealed by the king to the Archb. and committed to the tower which also he did obey FroÌ„ theÌ„ce he was brought to his examination once or twise there like a constant martyr and witnesse of the trueth he stood to his confession and that vnto the very sentence of death defined agaynst him If this be not the effect of a true Martyr let Alanus Copus say what he wil or what he can This I say at least I doubt whether the sayd Alanus Copus Anglus put to the like triall himselfe would venter so narrow a poynt of martirdome for his religion as this christian knight did for his Certes it hath not yet appeared To proceed after this deadly senteÌ„ce was thus awarded agaynst him the sayd Lord CobhaÌ„ was theÌ„ returneth agayne vnto the tower which he with patience and meeknes did also obey from the which tower if he afterward by the Lordes prouideÌ„ce did escape whether hath Alanus Copus herein more to prayse God for offring to him the benefite or to blame the man for taking that which was offred What Catholicke in all Louen hauing his house ouer hys head on fire will not be glad to haue if he might the dore set open to flee the peril ' or els why did Alanus Copus flye hys country hauing so litle need if this maÌ„ bleding almost vnder the butchers are might not enioy so great an offer of so lucky deliueraunce Thus hitherto I trust the cause of the Lord Cobham standeth firme and
like that if these men had intended any forcible entrees or rebelliō against the king they would haue made any rumours therof before the deed done so is it more credibly to be supposed all these florishes of words to be but words of course or of office and to sauer rather of the rāknes of the inditers penne who disposed either per amplificationem rhetoricam to shew his copy or els per malitiam Papisticam to aggrauate the crime And to make mountains of mollhilles first of rumours maketh congregations from congregations riseth vp to insurrections where as in all these rumours congregations insurrections yet neuer a blow was geuen neuer a stroke was stroken no bloud spilt no furniture nor instruments of war no signe of battaile yea no expresse signification either of any rebellious word or malitious fact described neither in records nor yet in any Chronicle Againe if these rumours were words spoken against the king as calling him a tirant an vsurper of the crowne the Prince of Priestes c. why then be none of these words expressed in their inditements or left in records Doth M. Cope thinke for a man to be called a traitour to be enough to make him a traytour vnlesse some euident prose be brought for him to bee so in deed as he is called Rumours sayth he congregations and insurrections were made Rumours are vncertaine Congregations haue bene and may bee among Christen men in dangerous times for good purposes and no treason against their princes ment The terme of insurrections may be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by practise or surmise of the Prelates and pen men who to bring them the more in hatred of the king might adde this rather of their owne gentlenes then of the others deseruing Certayne it is and vndoubted that the Prelates in those dayes being so mightely inflamed against these Lollards were not altogether behind for their parts nor vtterly idle in this matter but practised against them what they could first to bring them into hatred and then to death Examples of which kinde of practise among the Popish Cleargy haue not lacked neither before nor since Moreouer if these men had made such a rebellious insurrection against the king as is pretended in the preample before this statute which were a matter of high treason How chaunceth then that the whole body of the statute folowing after the said preface or preamble runneth in all the parts and braunches thereof both in maner of arrest of inditement information request alowance of officers cognisance of ordinaries of the forefact c. vpon cases of heresie and not of treason as by particular tractation shall be Christ willing declared And for so much as these men be so greuously accused of Alanus Copus for congregating rising against their K. the whole Realme if I had so much laysure to defend as he hath pleasure to diffame Here might be demaunded of him to keepe him some further pley touching this mighty insurrection where as they came in nūber of xx thousand against the king in what order of battaile ray they marched what Captaines vnder Captaines and pety Captaines they had to guide the wyngs and to lead the army whether they were horsemen or footemen If they were horsemen as is pretensed what ment they then to resort to the Thicketes neare to S. Gyles field which was no meet place for horses to stirre If they were footemen how standeth that with the author which reporteth them to be horsemē Moreouer is to be demanded what insignes or flagges what shot what pouder what armour weapōs and other furniture of war also what treasure of money to wage so many to the nūber of xx thousand what trumpets drommes other noise necessary for the purpose they had All these preparations for such an enterprise is requisite necessary to be had And peraduenture if truth were well sought it would be found at lēgth that in stead of armies and weapon they were comming onely with theyr bookes and with Beuerlay their preacher into those thickets But as I was not there present at the fact as is before said so haue I neither certeinely to define vpon theyr case nor yet M. Cope to exclame against them vnles peraduenture he taking an occasion of the time will thus argue against them That because it was the hoate moneth of Ianuary the 2. day after the Epiphany therefore it is like that Sir Iohn Oldcastle with xx thousand Lollards camped together in the fields in al the heate of the wether to destroy the king and all the nobles and to make hymselfe Regent of England And why not as well the King as regent of England seeing all the nobles should haue bene destroyed he onely left alone to reigne by himselfe ¶ It followeth more in the preamble of the foresaid statute to adnull destroy and subuert the Christen fayth and the law of God holy Church c. He that was the forger inuēter of this report as it appeareth to proceed frō the Prelates seemeth no cunning Daedalus nor halfe hys craftes maister in lying for the whetstone Better he might haue learned of Sinō in Uirgill more artificially to haue framed and conueied his narration Which although in no case could sound like any truth yet some colour of probabilitie should haue bene set vpon it to giue it some countenance of a like tale As if he had first declared the L. Cobham to haue bin before in secret cōfederacie with the great Turk or if he had made him some termagāt or Mahound out of Babylonia or some Herode of Iudea or some Antichrist out of Rome or some grandpanch Epicure of this world and had shewed that he had receiued letters from the great Souldan to fight against the faith of Christ and law of God then had it appeared somwhat more credible that the said Sir Iohn Oldcastle with his sect of heresie went about to adnull destroie and subuert the Christian faith and law of God within the Realme of England c. But now where will either he or M. Cope finde men so mad to beleeue or so ingenious that can imagine this to be true that the Lord Cobham being a Christian and so faithfull a Christiā would or did euer cogitate in his mind to destroy and adnull the faith of Christ in the Realme of England What soeuer the report of this pursuant or preface saith I report me vnto the indifferent Reader how standeth this with any face of truth That he which before through the reading of Wickliffes works had bene so earnestly cōuerted to the law of God who had also approued himselfe such a faithfull seruant of Christ that for the faith of Christ he being examined and tried before the Prelates page 553. not only ventred his life but stood constant vnto the sentence of death defined against him being a cōdemned and a dead man by law Et qui quantum ad
place to place and specially about the ministration of the sick Also I declared not of my selfe but I hearde it to be declared by others both great and credible persons that there was a certaine woman a folower of that secte the which taking by violence the body of Christe out of a priests handes did communicate vnto her selfe and affirmed that all men oughte to doe so if the Priests would denye them the Communion And the same woman amongst many other errours of the whych shee was conuicted did affirme that a good lay woman myght better consecrate and geue absolution then an euill priest affirming that an euill priest can neyther consecrate nor absolue But I know that neyther I neither any of my assistance in this matter haue broughte thys at any time into your cares that coblers in the sayde kingdome doe heare confession or minister the sacrament of the body of Christ as is alleaged by the sayde Peter in the behalfe of the sayde supplicantes Notwythstanding that we did feare if meanes were not founde to recounter or stoppe the offences before named that thys would immediatly folow vpon it Wherfore most reuerend fathers least that the kingdome mighte hee defamed any more by such pestiferous sectes and that the Christian faith myght happen to be indaungered with all reuerence and charity I do desire you euen by the bowels of mercy of our Lord Iesus Christe that thys most sacred Councel would prouide some speedy remedy for this kingdome as touchyng the premisses Moreouer whether be they backbiters and slanderers or wicked and false enuiers of the kingdome of Boheme the which do let the errors aforesaid many others more which are sowen by the Wicleuists in the sayd kingdome and also els where whych also both do labor and haue laboured for the extirpation and roting out of those errours out of the kingdome aforesayd and as catholicke men for the zeale of their faith haue manfully put forth themselues against the maintainers of the sayd errours or such as doe maintaine and defend the teachers of those errours This answere I haue here presented before your reuerences alwaies wholy submitting my self and assistance vnto your iudgement and to the definition of this most sacred councell of Constance ¶ The answere of the nobles of Boheme THe day before whitsontide the nobles of Boheme dyd confute this theyr aunswer made 2. dayes before in the Councel to their former wryting as here foloweth Most reuerend fathers and Lordes for so much as vpon thursday it was answered in the behalfe of your reuerences to the requests of the nobles and Lords of Boheme that the sayde Lordes were misinformed of diuers poynts contained in the declaration of their said vil therfore the foresayd Lords haue now determined and decreed to declare their former propounded requests more at large vnto your reuerences not mineding hereby to argue or reprooue your fatherly wisedomes and circumspections but that youre reuerences theyr desires being partly on thys behalf fulfilled might the more effectuously distinctly discerne and iudge as touching thys matter And first of all where as the Lordes alleaged and sayd how that maister Iohn Hus was come hether vnto Constance freely of his owne good will vnder the safe conduct of the Lorde the king and the protection of the sacred Empire It is aunswered on the behalfe of your reuerences how that the said Lords are misinformed as touching the safe conduict and that you haue vnderstand by such as are worthy credit that the frends and fauorers of the sayd M. Iohn Hus did first procure and get his safe conduicte 15. dayes after hys imprisonment The Lords of Boheme and specially the Lorde Iohn de Clum heere present whome thys matter doeth chiefely touche doeth aunswere that not onely the 15. day after but euen the very same day that Iohn Hus was apprehended and taken when as our reuerende father the Pope in the presence of all his Cardinals demaunded of M. Iohn de Clum whether M. Iohn Hus had any safeconduict from the king hys sonne he answered most holy father Cardinals knowe ye that he hath a safe conduict and when he was asked the question againe the second time he answered in like maner Yet notwithstāding none of them required to haue the safeconduict shewed vnto them and againe the thirde day following the Lord Iohn de Clum complained vnto our Lord the Pope how notwythstanding the safe conduict of oure soueraigne Lorde the king he detained and kept M. Iohn Hus as prisoner shewing the said safeconduict vnto many And for a further truth herein he referreth hymself vnto the testimonies and witnesses of diuers Earles Byshops knightes gentlemen and famous Citizens of the city of Constance the whych altogether at this present did see the said safe conduict and heard it read whereupon the sayde Iohn de Clum is ready to binde hymselfe vnder what penalty shal be required euidently to proue and cōfirme that which hee hath promised who soeuer say to the contrary Moreouer the Lordes of Boheme referre themselues vnto the knowledge of certaine Princes electors other Princes Byshops many other noblemen which were present before the kings maiestie where and when as the said safe conduct was graunted and geuen out by the speciall commaundement of our sayd Lord the king Hereby your fatherly reuerences may vnderstand and perceiue that the sayd Lordes of Boheme are not euill informed as touching the saide safe conducit But rather they which by such reportes haue falsly and vntruely informed your reuerēces And first of al they haue offended agaynst the Lord our king and hys chauncellours Secondarely against the Lords and nobles of Boheme as thoughe we had priuely by stealth purchased the sayde safe conduict Wherefore the Lords aforesaid most humbly require desire your reuerēces that you wil not so lightly beleue such as be not worthy of credit but rather hearing the contrary part to labour and discusse that the trueth may the more euidently appeare Secondly where as the Lordes aforesayde alleaging how M. Iohn Hus cōming vnto Constance of his owne free will being neither condemned nor heard was imprisoned your reuerences haue made aunswer therunto that he the sayd M. Iohn Hus in the time of Alexander 5. was infamed and slandered vppon certaine heresies and thereupon cited personally to apeare in the court of Rome and there was heard by hys procurers And for somuch as he refused obstinatly to appeare he was excommunicated in the which excommunication he continued as you affirme by the space of fiue yeares for the whych he was iudged and counted not onely a simple and plaine hereticke but an heresiarke that is to say an inuenter and sower of newe and straunge heresies and that he comming towarde Constance did preache by the way openly To this the Lordes aforesayd do aunswere that as touching hys slaunder and citation they can affirme nothing but by report But as touching
and aduersary of S. Peter of our Lorde Iesus Christe and also the vicare of Iudas Iscarioth I aunswere the wordes of my book are these If he which is called the vicare of S. Peter walke in the wayes of Christian vertues aforesayd we do beleue verely that he is the true vicar and true Byshop of the Church whiche ruleth but if he walke in contrary pathes and wayes then is he the messenger of Antechrist cōtrary both to S. Peter and our Lord Iesus Christ. And therfore S. Bernard in hys 4. book did write in this sort vnto pope Eugenie Thou delitest walkest in great pride and arrogancie being gorgeously and sumptuously arayd what fruit or profite do thy flocke or sheepe receiue by thee If I durst say it these be rather the pastures and feedinges of deuils then of sheepe S. Peter S. Paul did not so wherfore thou seemest by these thy doings to succeede Constantine not S. Peter These be the very wordes of S. Bernard It followeth after in my booke that if the maner and fashion of his life and liuing be contrary to that which S. Peter vsed or that he be geuen to auarice and couetousnes then is he the vicar of Iudas Iscarioth which loued and chose the reward of iniquitie dyd set out to sale the Lord Iesus Christ. As soone as they had read the same those which ruled and gouerned the coūcell beheld one an other making mockes and moes they nodded theyr heades at hym The xi article Al such as doe vse Symmony priests liuing dissolutely and wantonly do hold an vntrue opinion of the 7. Sacramentes as vnbeleuing bastardes and not as Children not knowing what is the office duety of the keyes or censures rites and ceremonies neither of the diuine seruice of the Churche or of veneration or worshipping of reliques neither of y◠orders constituted and ordeined in the Church neither yet of indulgences or pardons I answere that it is placed in this maner in my book Thys abuse of authoritie or power is committed by such as doe sell make marchandise of holy orders and get and gather together riches by Symonie making fayres and markets of the holy Sacramentes and liuing in all kynd of voluptuousnes and dissolute maners or in any other filthy or vilanous kind of liuing They do polute and defile the holye ecclesiasticall state And albeit that they professe in wordes that they do know God yet doe they deny it again by their deeds and consequently beleue not in God But as vnbeleeuing bastardes they holde a contrarye and vntrue opinion of the 7. Sacramentes of the Church And this appeareth most euidently for somuch as all suche doe vtterly contemne and despise the name of God according to the saying of Malachy the first chapter Unto you O Priestes be it spoken which doe despise and contemne my name The xii Article The papall dignitie hath hys original from the Emperours of Rome I answere and mark wel what my wordes are The preeminence and institution of the Pope is sprong and come of the Emperours power authoritie And this is proued by the 96. distinction for Constantine graunted thys priuiledge vnto the Bishop of Rome and other after hym confirmed the same That like as Augustus for the outward and temporal goodes bestowed vpon the Churche is counted alwayes the most high king aboue al others so the bysh of Rome shold be called the principal father aboue all other bishops This notwithstanding the papall dignitie hath hys original immediately from Christ as touching hys spirituall administration and office to rule the Church Then the Cardinall of Cabray sayd in the tyme of Constantine there was a generall Councell holden at Nice in the whiche albeit the highest rowme and place in the Church was geuen to the Bishop of Rome for honours cause it is ascribed vnto the Emperour wherefore then do you not aswell affirme and saye that the Papall dignitie tooke hys originall rather from that councel then by the Emperours authoritie and power The 13. article No man would reasonably affirme weout reuelation neyther of hymselfe nor of any other that hee is the heade of any particular Churche I aunswere I confesse it to be written in my booke and it followeth straight after Albeit that through hys good liuing he oght to hope and trust that he is a member of the holy vniuersal Church the spouse of Iesus Christ according to the saying of the Preacher No man knoweth whether he be worthy and haue deserued grace and fauour or hatred And Luke the 17. when ye haue done all that ye can say that you are vnprofitable seruauntes The 14. Article It ought not to be beleeued that the pope whatsoeuer he be may be the head of any particular Churche vnles he be predestinate or ordayned of God I aunswere that I doe acknowledge thys preposition to be myne and thys is easie to proue forsomuche as it is necessary that the Christian faith shuld be depraued for somuch as the Churche was deceiued by N. as it appeareth by S. Augustine The 15. article The popes power as Uicare is but vayne and nothing worth if he do not confirme addresse hys lyfe accordyng to Iesus Christ and not followe the maners of S. Peter I answere that it is thus in my book that it is meet and expedient that he which is ordayned vicar should addresse and frame himselfe in maners and conditions to the authoritie of hym which did put him in place And Iohn Hus sayd Moreouer before the whole councell I vnderstand that the power and authoritie in such a pope as doth not represent the maners of Christ is frustrate and voyd as touching the merite and rewarde which he shold obtayne and get therby and doth not get the same but not as concerning hys office Then certayne others standing by asked of hym saying where is that glose in your book I. Hus answered you shall finde it in my treatise agaynst M. Palletz wherat all the assistaunce looking one vppon an other began for to smile and laugh The 16. Article The pope is most holy not because hee doth supply and hold the rowme and place of S. Peter but because he hath great reuenues I answere that my words are mutilate for thus it is written He is not most holy because he is called the vicar of S. Peter or because he hathe great and large possessions But if he be the follower of Iesus Christ in humilitie gentlenes paciēce labour and trauayle and in perfect loue and charitie The 17. Article The Cardinals are not the manifest and true successours of the other Apostles of Iesus Christ if they liue not according to the fashion of the Apostles keping the commaundementes and ordinaunces of the Lord Iesus I answere that it is thus written in my booke and it proueth it selfe sufficiently For if they enter in by an other way then by the dore whiche is the
you will not be ashamed to alter change your mind to the will and pleasure of the Councell if cōtrary wise 〈◊〉 will be no author vnto you that you should do any thing contrary or against your conscience but rather to suffer and endure any kinde of punishment than to denie that which you haue knowne to be the truth Vnto whome Iohn Hus turning himselfe with lamentable teares sayd verely as before I haue often times done I do take the most high God for my witnes that I am ready with my whole hart and minde if the Councell can instruct or teach me any better by the holy Scripture I will be ready with all my hart to alter and change my purpose Then one of the Byshops which sate by sayde vnto him that hee would neuer be so arrogant or proude that he would prefer his owne mind or opinion before the iudgemēt of the whole Councell To whome Iohn Hus aunswered neither doo I otherwise minde or intend For if he which is the meanest or least in all this Councell can conuict me of errour I will with an humble hart and mind performe and do whatsoeuer the Councell shall require of me Marke said the Bishops how obstinately he doth perseuer in his errours And when they had thus talked they commaunded the keepers to cary him againe vnto prison and so they returned againe vnto the Emperour with their commission The next day after which was Saterday and the sixte day of Iuly there was a generall Session holden of the Princes and Lords both of the Ecclesiastiall and Temporall estates in the head Church of the Citie of Constance the Emperour Sigismund being President in his Imperiall robes and habite in the middest whereof there was made a certaine high place being square about like a table and hard by it there was a deske of wood vpon the which the garments and vestiments pertaining vnto Priesthode were laide for this cause that before Iohn Husse should be deliuered ouer vnto the Ciuill power he should be openly depriued and spoiled of his Priestly ornaments When Iohn Husse was brought thether he fell downe vpon his knees before that same high place and praied a long time In the meane while the Bishop of Londy went vp into the Pulpit and made this Sermon following The Sermon of the Byshop of Londy before the sentence was giuen vpon Iohn Husse IN the name of the Father the Sunne and of the holy Ghost Trusting by humble inuocation vpon the diuine helpe and ayde most noble Prince and most Christian Emperour and you most excellent Fathers and reuerend Lords Byshops and Prelates also most excellent Doctours and Maisters most famous and noble Dukes and high Countes honourable Nobles and Barons and all other men woorthie of remembraunce that the intent and purpose of my minde may the more plainelie and euidently appeare vnto this most sacred congregation I am first of all determined to intreate or speake of that which is read in the Epistle on the next Sonday in the sixt Chapter to the Romaines That is to say Let the bodie of sinne be destroied c. It appeareth by the authoritie of Aristotle in his booke intituled De coelo mundo how wicked dangerous and foolish a matter it seemeth to be not to withstand peruerse and wicked beginnings For he saith that a small errour in the beginning is very great in the end It is very damnable and dangerous to haue erred but more hard to be corrected or amended Whereupon that worthy Doctour S. Hierome in his booke vpon the exposition of the Catholicke faith teacheth vs how necessarie a thing it is that heretickes and heresies should be suppressed euen at the first beginning of them saieng thus the rotten and dead flesh is to be cut off from the body least that the whole body doo perish and putrifie For a scabbed sheepe is to be put out of the fold least the whole flocke be infected And a little fire is to be quenched least the whole house be consumed and burned Arrius was first a sparke in Alexandria who because hee was not at the first quenched he presumed and went about with his wicked and peruerse imaginations and phantasticall inuentions to spot and defile the Catholicke faith which is founded and established by Christ defended with the victorious triumphes of so manie Martirs and illuminate and set foorth with the excellent doctrines and writings of so manie men Such therefore must be resisted such heretickes of necessitie must be suppressed and condemned Wherefore I haue truely propounded as touching the punishment of euery such obstinate hereticke that the body of sin is to be destroied Whereupon it is to be considered according vnto the holy traditions of the fathers that some sins are aduerse and contrarie vnto another Othersome are annexed or conioyned together othersome are as it were branches and members of others And some are as it were the rootes and head of others Amongst all which those are to be counted the most detestable out of the which the most and worst haue their originall and beginning Wherefore albeit that all sinnes and offences are to be abhorred of vs yet those are specially to be eschewed which are the head and roote of the rest For by how much the peruersenes of them is of more force and power to hurt with so much the more speede and circumspection ought they to be rooted out and extinguished with apt preseruatiues and remedies For so much then as amongst all sinnes none doth more appeare to be inueterate then the mischiefe of this most execrable Schisme therefore haue I right well propounded that the bodie of sinne should be destroied For by the long continuance of this Schsme great and most cruell destruction is sproong vp amongst the faithfull and hath long continued abhominable diuisions of heresies are growne threatnings are increased and multiplied the confusion of the whole Cleargie is growne thereupon and the opprobries and sclaunders of the Christian people are aboundantlie sproong vp and increased And truely it is no maruell for so much as that most detestable and execrable Schisme is as it were a bodie and heape of dissolution of the true faith of God for what can be good or holie in that place where as such a pestiferous Schisme hath raigned so long a time For as Sainct Bernard sayth like as in the vnitie and concord of the faithfull there is the habitation and dwelling of the Lord so likewise in the Schisme and dissipation of the Christians there is made the habitation and dwelling of the Diuell Is not Schisme and deuision the originall of all subuersion the denne of heresies and the nourisher of all offences for the knot of vnitie and peace being once troubled and broken there is free passage made for all strife and debate Couetousnes is vttered in othes for lukers sake lust and will is set at libertie and all meanes opened vnto slaughter All right
and equitie is banished the Ecclesiasticall power is iniuried and the calamitie of this Schisme bringeth in all kinde of bondage swords and violence doth rule the laitie haue the dominion concord and vnitie are banished and all prescript rules of Religion vtterly contemned and set at naught Consider most gentle Lords how that during this most pestiferous Schisme how manie heresies haue appeared and shewed themselues how manie heretickes haue scaped vnpunished how manie Churches haue beene spoiled and pulled downe how manie Cities haue beene oppressed and regions brought to ruine what confusion hath there happened in the Cleargie What and how great destruction hath bene amongst the Christian people I pray you marke how the Church of God the spouse of Christ and the mother of all faithfull is contemned and despised For who doth reuerence the keies of the Church who feareth the censures or lawes or who is it that doth defend the liberties thereof But rather who is it that doth not offend the same or who doth not inuade it or else what is he that dare not violentlie lay hands vpon the patrimonie or heritage of Iesus Christ The goods of the Cleargie and of the poore and the reliefe of Pilgrimes and straungers gotten together by the bloud of our Sauiour and of manie Martyres are spoyled and taken awaie behold the abhomination of the desolation brought vpon the Church of God the destruction of the faith and the confusion of the Christian people to the ruine of the Lordes flocke or folde and all the whole companie of our most holy Sauiour and redeemer This losse is more great or greeuous then anie which could happen vnto the Martires of Christ and thys persecution much more cruell then the persecution of anie tyrants for they did but only punish the bodies but in this schsme and diuision the soules are tormented There the bloud of men was only shed but in this case the true faith is subuerted and ouerthrowne That persecution was saluation vnto many but this Schisme is destruction vnto all men When the tirants raged then the faith did increase but by this diuision it is vtterly decaied During their crueltie and madnes the primatiue Church increased but through this schisme it is confounded and ouerthrowne Tiraunts did ignorantly offende but in this schisme many do wittingly and willingly euen of obstinacie offend There came in heretikes vsers of Symonie and hypocrites to the great detriment and deceit of the Church vnder those tirants the merites of the iust were increased But during this Schisme mischiefe and wickednes are augmented for in this most cursed and execrable diuision truth was made an enimie vnto all Christians faith is not regarded loue and charitie hated hope is lost iustice ouerthrowne no kinde of courage or valiantnes but onely vnto mischiefe modestie and temperance cloked wisedome turned into deceit humilitie fained equitie and truth falsified pacience vtterly fled conscience small all wickednes intended deuotion counted folly gentlenes abiect and cast away religion despised obedience not regarded and all maner of life reprochfull and abhominable With how great and greeuous sorowes is the Church of God replenished filled whiles that tirants do oppresse it heretikes inuade it vsers of Symonie do spoile and rob it and schismatikes go about vtterly to subuert it O most miserable and wretched christian people whome now by the space of forty yeares with such indurate and continuall schisme they haue tormented and almost brought to ruine O the little barke and ship of Christ whiche hath so long time wandred and straied now in the middest of the whorlepooles and by and by sticketh fast in the rocks tossed too and fro with most greeuous and tempestuous stormes O miserable and wretched boate of Peter if the most holy father would suffer thee to sinke or drowne into what dangers and perils haue the wicked pirates brought thee amongst what rockes haue they placed thee O most godly and louing Christians what faithfull deuout man is there which beholding and seeing the great ruine and decay of the Church would not be prouoked vnto teares what good conscience is there that can refraine weeping because that contention and strife is powred vpon the ecclesiasticall rulers which haue made vs to erre in the way because they haue not founde or rather would not finde the way of vnitie and concord Whereupon so many heresies and so great confusion is sproong vp and growne in the flocke of Peter and the fold of our Lord. Many Princes Kings and Prelates haue greatly laboured and trauelled for the rooting out heereof but yet could they neuer bring to passe or finish that most holesome and necessary worke Wherefore most Christian King this most glorious and triumphant victory hath tarried only for thee the crowne and glorie therof shal be thine for euer and this most happy victory shall be continually celebrate to thy great honour and praise that thou hast restored againe the Church which was so spoiled thou hast remoued and put away all inueterate and ouergrowne Schismes and diuisions thou hast troden downe vsers of Symony rooted out all hereticks Doest thou not behold see how great perpetuall and famous renowne glory it wil be vnto thee For what can be more iust what more holy what more better what more to be desired or finally what can be more acceptable than to roote out this wicked and abhominable Schisme to restore the Church againe vnto hir auncient libertie to extinguish and put away all Simony and to condemne and destroy all errours and heresies from amongst the flocke of the faithfull Nothing truly can be better nothing more holy nothing more profitable for the whole worlde and finally nothing more acceptable vnto God For the performance of which most holy and godly worke thou wast elect and chosen of God thou wast first deputed and chosen in heauen before thou wast elect and chosen vpon earth Thou wast first appointed by the celestiall and heauenly Prince before the electours of the Empire did elect or choose thee and specially that by the Imperiall force and power thou shouldest condemne and destroy those errours and heresies which wee haue presently in hand to be condemned and subuerted To the performance of this most holy worke God hath giuen vnto thee the knowledge vnderstanding of his diuine truth and veritie power of princely maiestie and the iust iudgement of equitie and righteousnes as the most highest himselfe doth say I haue geuen thee vnderstāding and wisedome to speake and vtter my words and haue set thee to rule ouer nations and kingdomes that thou shouldest helpe the people plucke down and destroy iniquitie by exercising of iustice thou shouldest I say destroy all errours and heresies and specially this obstinate heretike heere present through whose wickednes mischiefe many places of the world are infected with most pestilent and hereticall poison and by his meanes and occasion almost vtterly subuerted
to haue had diuers prophetical reuelations shewed to him of God Certaine of which his letters and predictions I thought here vnderneath to insert in such sort as neither in reciting all I will ouercharge the volume too much nor yet in reciting of none I wil be so brief but that the reader may haue some taste and take some profit of the Christian wrytings and doings of this blessed man Firste beginning with the letter of the Lorde Clum concerning the safeconduct of Iohn Hus. A letter of the Lorde Iohn de Clum concerning the safeconduict of Iohn Hus. TO all and singulare that shall see and heare these presentes I Iohn de Clum doe it to vnderstande howe maister Iohn Hus Bacheler of diuinitie vnder the safeconduicte and protection of the renowned prince and Lorde Sigismund of Romaines semper Augustus and king of Hungarie c. My gracious Lorde and vnder the protection defence and safegarde of the holy Empire of Rome hauing the letters patent of the said my Lorde king of Romaines c. came vnto Constance to render a full counte of hys faith in publicke audience to al that would require the same This the saide M. Iohn Hus in this Imperiall Citie of Constance vnder the safeconduict of the said my Lord king of Romaines hath bene and yet is deteined And although the Pope with the Cardinalles haue bene seriously required by solemne Ambassadours of the sayd my Lord king of Romaines c. in the kings name behalfe that the said maister Iohn Hus should be set at libertye and be restored vnto me yet notwythstanding they haue and yet do refuse hitherto to set him at liberty to the great coÌ„tempt derogation of the safeconduct of the king of the safegard and protection of the Empire or Emperial maiestie Wherefore I Iohn aforesaide in the name of the king do here publish and make it known that the apprehending and deteining of the sayde M. Iohn Hus was done wholy against the wil of the fornamed king of Romains my Lord seeing it is done in the contempt of the safeconducte of hys subiects and of the protection of the Empire because that the sayde my Lord was then absent farre from Constance and if he had ben there present woulde neuer haue permitted the same And when hee shall come it is to be doubted of no man but that hee for this great iniury and contempt of this safeconducte done to him to the Empire wil greuously be molested for the same Geuen at CoÌ„stance in the day of the natiuitie of the Lord 1414. ¶ In this instrument aboue prefixed note gentle reader 3. things First the goodnes of this gentle Lord Iohn de Clum being so feruent and zelous in the cause of Iohn Husse or rather in the cause of Christ. Secondly the safeconduct graunted vnto the sayde I. Hus vnder the faith and protection of the Emperor and of the Empire Thirdly here is to be sene the contempt and rebellion of these proud prelates in disobeying the authority of their high Magistrate who contrary to his safeconduct geuen and the mind of the Emperor did arest and imprison this good man before the comming of the sayd Emperor before that Iohn Hus was heard Let vs nowe as we haue promised adioyne some of the epistles of this godly man An Epistle of Iohn Hus vnto the people of Prage in his owne vulgare speeche GRace and peace from our Lorde Iesus Christ that you being deliuered from sinne may walke in his grace and may growe in all modesty and vertue and after this may enioy eternall life Derely beloued I beseeche you which walke after the law of God that you cast not away the care of the saluatioÌ„ of your soules wheÌ„ as you hearing the word of God are premonished wisely to vnderstand that you be not deceiued by fals apostles which do not reprehend the sinnes of men but rather doe extenuate and diminish them which flatter the priests and doe not shewe to the people their offences which magnify themselues boast their own workes and maruelously extol their owne worthines but follow not Christ in his humility in pouerty in the crosse and other manifold afflictions Of whome our merciful sauiour did premonish vs before saying false Christes and fals Prophets shal rise and shall deceiue many And when he had forewarned his welbeloued disciples he said vnto them beware and take hede of false Prophets which come to you in shepes clothing but inwardly are rauening wolues ye shal know them by their fruits And truth it is that the faithful of Christ haue much neede diligently to beware and take hede vnto themselues For as our sauiour himselfe doth say the elect also if it were possible shal be brought into error Wherefore my welbeloued be circumspect and watchful that ye be not circumuented with the crafty trains of the deuil And the more circumspect ye ought to be for that antichrist laboureth the more to trouble you The last iudgement is nere at hande death shal swallow vp many but to the electe children of God the kingdome of God draweth nere because for them he gaue his own body Feare not death loue together one an other perseuere in vnderstanding the good wil of God without ceasing Let the terrible horrible day of iudgement be alwaies before your eies that you sinne not and also the ioy of eternal life wherunto you must endeuor Furthermore let the passion of our sauioure be neuer out of youre minds that you may bear with him for him gladly whatsoeuer shal be laid vpon you For if you shal consider well in your mindes his crosse afflictions nothing shal be greuous vnto you patiently you shal geue place to tribulations cursings rebukes stripes and prisonment and shal not dout to geue your liues moreouer for his holy truth if nede require Knowe ye welbeloued that antichrist being stirred vp against you deuiseth diuers persecutions And many he hath not hurte no not the least heire of their heads as by mine owne example I can testify although hee hathe ben vehemently incensed against me Wherefore I desire you all with your praiers to make intercessioÌ„ for me to the lord to geue me intelligence sufferance patâ—ence and constancie that I neuer swarue from his diuine verity He hath brought me now to Constance In all my iourney openly and manifestly I haue not feared to vtter my name as becommeth the seruant of God In no place I kept my selfe secrete nor vsed any dissimulation But neuer did I finde in any place more pestilent and manifest ennemies then at Constance Which enemies neither should I haue had there had it not ben for certain of our owne Bohemians hypocrites deceiuers who for benefits receiued and stirred vp with couetousnes with boasting and bragging haue perswaded the people that I weÌ„t about to seduce them out of the right way But I am in good hope that through the mercy of our God and
such comfort as no man can vnderstand in that they say that they wil geue you forgeuenes of all your sinnes and great grace pardon to this end that you should warre vpon vs destroy vs wheras their graces and pardons are none other then great lies and a great seducing of the body and soule of all them that beleue them and put their trust in them Thys we would proue vnto them ouercome them by the holy scripture and we wold suffer that whosoeuer is desirous to heare the same shoulde heare it For the Pope and all hys priestes herein deale with you as the deuill woulde haue done wyth our Lorde Iesus Christ. Of whome Luke writeth in hys 4. chap. that be brought him vpon an high hill shewed vnto hym in the twinckling of an eye al the kyngdomes that are in the compasse of the earth said vnto him I wil geue thee c. So the deuill deceiueth the pope and all the priestes with the riches of the worlde and worldly power And they thinke they can geue grace and pardon when they wyll and they themselues shall neuer finde fauour before almighty God except they repent and make amendes because of theyr great deceauing of Christēdom And how can they geue that to others which they themselues haue not So dyd the Deuill who was rich in promising and poore in geuing And like as the Deuill is not ashamed to tell a lye so all they are not ashamed to speake that which shall neuer be found true nor be proued by the holy scriptures because for no cause they stirre vp kinges Princes Lordes and Citties to make warre agaynst vs not to the end that the Christian fayth shoulde therby be defended but because they feare that theyr secret vices and heresies shal be disclosed and made manifest For if they had a true cause a godly loue to the Christiā faith they would then take the books of the holy scripture and would come vnto vs and ouercome vs with the weapōs of Gods word and that is our chiefe desire For so dyd the apostles of our Lord Iesus Christ who came to the Paganes and Iewes and brought them from their infidelitie to the true fayth of our Lorde Iesus Christ and this they dyd in the spirite of meckenes as the Apostle Paule writeth in the 6. chap. to the Galat. Brethren if anye man be agreeued c. So ought they also to doe if they perceiued that they were iust and we vniust And if we woulde not abide instruction then they might take to them kinges Princes Lordes and imperiall citties and resist vs according to the commaundementes of the holy scripture But this is the subtile defence of all the Byshops and Priestes that they say that mayster Hus and Hierome which were burnt at Constance were ouercome of the holy father the Pope and of the whole Councell For ye must vnderstand that they were not ouercome by the holy Ghost but vniustly with wrongfull violence which God may yet hereafter greeuously punishe in all them that gaue their counsel and ayd thereto and they saye it ought not to be suffered tha we should be heard in confessing our fayth How may that be proued by the holy scripture since christ heard the deuilt as it is written in the fourth chap. of Mathewe And they l are not better then Christ nor we worsse then the Deuill If they be iust and haue the truth with them as they saye they haue and we be vnrighteous why do they feare sinc the truth ought not to be afeard of falshod as Esdras writeth in hys second booke the third chapiter Zorobabell declared that truth is of all thinges the most mightye and ouercommeth all thinges For Christ is the trueth Iohn 14. I am the way the trueth c. And the deuill is the father of lies Iohn 8. He is a lyerfrom the beginning and neuer abode in the truth there is no truth in him Therfore if the pope and hys priestes haue the truth let them ouercome vs with the word of God But if they haue lyes then they cannot long abide in al their presumptiō Wherfore we exhort and beseech al the imperiall Cities al kings Princes noble men rich and poore for Gods sake and for hys righteousnes that one of them write hereof to an other and that there may be some meanes made howe we may cōmune with you safely and friendly at some such place as shal be fit both for you and vs and bring with you your Byshops and teachers and let them our teachers fight together with the word of God and let vs heare them and and let not one ouercome the other by violence or false subtiltie but onely by the word of God And if your Bishops and teachers haue better proofes of theyr fayth out of the holy scripture then we and our fayth be found vntrue we will receiue penaunce and satisfaction according to Gospell But if your Byshops and teachers be ouercome of ours by the holy Scripture then doe ye repent and harken to vs and hold with vs. And if your Byshops teachers will cease from their spirituall pride and repent and make satisfaction then wil we helpe you according to our power and will compell them eyther to ioyne with vs or els we will expell them out of Christendome And if your Byshops and teachers will say that it is not lawfull for lay men to heare such reasoning or to be presēt at it that may you vnderstand to tend to no other end but that they feare they should be ouercome and put to shame in the sight of you For if they knew that they should ouercome therein out of doubt they would desire that euery mā should heare it thereby their glory should become the greater their fame and prayses should be encreased vpon the earth And if your Bishops and teachers coūsell you to come to no hearing with vs thē do it whether they will or no suffer not your selues at any time to be so folishly seduced with their folish pardons but tary at home in your houses with your wiues and children And let the pope of Rome come to vs with all his Cardinals and byshops and with all hys priestes with his owne person power to warre with vs let themselues deserue the absolution of sinnes grace and pardon which they preach to you for they haue great nede of forgeuenes of sinnes grace pardō by the grace of god we will geue them pardō enough as they shall neede But their subtile excuse is this they say that it belōgeth not to priestes to fight with bodily weapons true it is that belongeth not to them but it belongeth as little to them to stirre vp to counsaile to fortifie others thereto For Paule saith in the the 1. to the Rom. in the fift to the Galath that all that do such
most blessed last supper we shall intreate that he which hath instituted this most blessed Sacrament of vnitie peace will vouchsafe to worke this effect in vs to make vs that we may be one in the saide Lord Iesu our head and that he will subuert all the subtilties of the deuill which through his enuious craftines hath made the Sacrament of peace and vnitie an occasion of warre and discorde that whilest Christians do contend touching the maner of communicating they bee not depriued of the fruite of the communion Whereupon S. Augustin in his Sermon vpon infants in the decrees De cons. distinct 2. Quia passus saith thus So the Lord Iesu Christ certified vs and willed that we shoulde appertaine vnto him and consecrated the mistery of our peace and vnitie vpon the table He that receiueth the mistery of vnity and doth not keepe the bond of peace doth not receiue a mistery for himselfe but a testimonie against himselfe This we thought good aboue all things to be premised that the generall custome of the Church which your fathers and you also in times past haue obserued hath a long time had and still vseth that they which do not consecrate communicate only vnder the kind of bread Which custome beeing lawfully brought in by the Churche and holy fathers and now a long time obserued it is not lawfull to reiect or to change at your will and pleasure without the authority of the Church Therefore to change the custome of the Churche and to take in hand to communicate vnto the people vnder both kindes without the authority of holy Church is altogether vnlawfull For holy Church vpon reasonable occasions may graunt libertie to communicate vnto the people vnder both kindes And euery communion which beeing attempted without the authority and licence of the Church should be vnlawfull when it is done with the authority of holy Church shall be lawfull if other things let it not because as the Apostle saith he that eateth and drinketh vnworthely eateth and drinketh his owne damnation Whereupon Sainct Isidore in the second distinct vpon the consecration writeth thus They which liue wickedly and cease not dayly to communicate in the Church thinking thereby to be cleansed let them learne that it doth nothing at all profite them to the cleansing of their sins And S. Augustine in the same distinctiō saith holy things may hurt the euil for vnto the good they are saluation but vnto the euill damnation There are besides this many other authorities The Apostle Iudas was amongst thē which did first communicate but for somuch as he receiued vnworthely hauing that sinne of treason in his hart it did profit him nothing but the deuill by and by exercised more the power and authority ouer him This is declared by a great reason which of you is it that if you shoulde receiue your Lorde into your house woulde not with all diligence and care study to make cleane and adorne his house that he may receiue the Lord honestly much more he that shall receiue his Lorde and Sauiour into the house of his soule ought diligently to make cleane and decke his soule to cleanse it by the Sacrament of penance with sorrow and contrition of hart humbly purely and truely confessing his sinnes and receiuing due satisfaction and penance to adorne and decke the same with the purple or rich aray of deuotion that the hart being so purged and adorned with feruent desire he may come to that most holy Sacrament whereby God reconcileth all the world vnto him Wherfore the most sacred Synode admonisheth exhorteth and commandeth that all Priests shoulde diligently exhort admonish the people and that they should vse all their care indeuor that no man come to that most blessed sacramēt except he be duely prepared with great reuerence deuotion least that which is receiued for the saluation of the soule redounde to the condemnation through the vnworthy receiuing thereof Moreouer Doctours do say that the custome of communicating vnto the people only vnder the kinde of bread was reasonably introduced by the Church holy fathers for reasonable causes specially for the auoiding of ij perils of errour and vnreuerēce Of errour as to think that the one part of Christes body were in the bread the other parte in the cup which were a great errour Of vnreuerence for so much as many things may happen as wel on the part of the minister as on the part of the receiuer As it is said that it happened whē as a certaine Priest carieng the Sacrament of the cup vnto a sicke man whē he should haue ministred he found nothing in the cup beeing all spilt by the way with many other such like chaunces We haue heard moreouer that it hath often hapned that the Sacrament consecrate in the cup hath not bin sufficiēt for the number of communicants whereby a new consecration must bee made which is not agreeable to the doctrine of the holy fathers and also that oftentimes they do minister wine vncōsecrate for consecrate wine which is a great perill By this meanes then it shall be brought to passe that if you will effectually receiue the vnity peace of the Church in all other things besides the vse of the Communion vnder both kindes cōforming your selues to the faith order of the vniuersall Church you that haue that vse and custome shall cōmunicate stil by the authority of the Church vnder both kindes and this Article shall be discussed fully in the sacred Councell where you shall see what as touchyng this Article is to be holden as an vniuersall veritie and is to be done for the profite and saluation of the Christian people all things being thus throughly handled then if you perseuere in your desire that your Ambassadors do require it the sacred Councell will grant licence in the Lorde vnto your ministers to cōmunicate vnto the people vnder both kindes that is to say to such as be of lawfull yeares discretiō and shall reuerently deuoutly require the same this alwaies obserued that the ministers shall say vnto those which shall communicate that they ought firmely to beleeue not the flesh only to be conteined vnder the forme of bread and the bloud only vnder the wine but vnder each kinde to be whole and perfect Christ. Thus hetherto we haue declared the decree of the Councell As touching the other doubts questiōs which were afterward moued by the maisters Prelates of Boheme the Ambassadours of the Councell answered thus First they sayd that it was not the meaning of the sacred Councell to suffer the Communion vnder both kindes by toleration or as the libell of diuorsemēt was permitted to the Iewes for so much as the Councell intending euen to open the bowels of motherly charity and pity vnto the Bohemians and Morauians doth not meane to suffer it with such kinde of sufferance which
he was repulsed in so many battailes to his great dishonour during all the life of Zisca of Procopius as is afore more at leÌ„gth expressed who was so beaten both of the Turkes at home of his owne people that he neuer did encounter with the Turkes after Then followed the Councell of Basill after the beginnyng wherof within vi yeares this SigismuÌ„dus which was Emperour king of Hungary and kyng of Boheme dyed in Morauia an 1437. ¶ Albertus Emperour THis Sigismund left behinde him one only daughter Elizabeth who was married to Albert Duke of Austrich by reason whereof he was aduanced to the Empire and so was both Duke of Austrich Emperour king of Hungary and king also of Boheme But this Albert as is afore declared being an enemy and a disquieter to the Bohemians and especially to the good men of Thabor as he was preparing and setting foorth against the Turkes in the meane time died in the second yeare of his Empire an 1439. leauing his wife great with child who lieng then in Hungary and thinking to be great with a daughter called to her the Princes and chiefetaines of the Realme declaring to them that she was but a woman and vnsufficient to the gouernaÌ„ce of such a state and moreouer how she thought her selfe to be but with childe of a daughter and therefore required them to prouide among them such a Prince and gouernour reseruing the right of the Kingdome to hir selfe as were fit and able vnder her to haue the regiment of the land committed The Turke in the meane while being eleuated and encouraged with his prosperous victories against Sigismundus aforesaide began then more fiercely to inuade Hungary and those parties of Christendome Wherefore the Hungarians making the more haste consulted among themselues to make Duke Uladislaus brother to Casimiâ—us King of Polony their King But while this was in working betwene the Hungarians and Uladislaus the Duke in the meane space Elizabeth brought forth a sonne called Ladislaus who being the lawfull heire of the kingdome the Queene calleth backe againe her former word minding to reserue the kingdome for her sonne being the true heire thereof and therefore refuseth marriage with the saide Uladislaus which she had before pretended But Uladislaus ioyning with a great part of the Hungarians persisting stil in the condition before graunted would not geue ouer by reason whereof great contention and diuision kindling amoÌ„g the people of Hungary Amurathes yâ— great Turke taking his aduantage of their discord and partly surpressed with pride of his former successe against Sigismund aforesaid with his whole maine force inuaded the realme of HuÌ„gary where Huniades surnamed Uaiuoda Prince of Transiluania ioining with the new King Uladislaus did both together set against the Turke anno 1444. and there Uladislaus the new King of Hungary the fourth yeare of his kingdome was slaine Elizabeth with her sonne was fled in yâ— meane while to Fridericke the Emperour Of Huniades Uaiuoda the noble Captaine and of his Actes and also of Ladislaus Christ willing more shall be sayd heereafter in his time and place ¶ Fridericus the third Emperour AFter the deceasse of Albert succeeded in the Empyre Fridericus the third Duke of Austria an 1440. By whome it was procured as we haue before signified that Pope Foelix elected by the Councell of Basill did resigne his Popedome to Pope Nicholas the fift vpon this condition that the said Pope Nicholas should ratife the acts decreed in the said Councell of Basil. In the daies of this Emperour much warre and dissention raged almost thorough all Christian Realmes in Austria Hungaria Polonia in France in Burgoine and also heere in EnglaÌ„d betweene King Henry the sixt and King Edward the fourth as ye haue already heard whereby it had bene easie for the Turke with little maistry to haue ouerrunne all the Christian Realmes in Europe had not the prouidence of our mercifull Lord otherwise prouided to keepe Amurates the Turke occupied in other ciuill warres at home in the meane while Unto this Fridericke came Elizabeth as is aforesaide with Ladislaus her sonne by whome he was nourished enterteined a certaine space till at length after the death of Uladislaus aforesaid king of Ungarie which was slaine in battaile by the Turkes the men of Austria through the instigation of Ulricus Eizingerus and of Ulricus Earle of Cilicia rising vp in armour required of Fridericke the Emperour either to giue theÌ„ their yong king or els to staÌ„d to his own defence When Fridericke heard this neither would he render to them a sodaine answere neither would they abide any longer delay and so the matter growing to warre the new Citie was besieged where many were slaine and much harme done At length the Emperours part beyng yâ— weaker the Emperour through the interueÌ„tion of certaine Nobles of Germany restored Ladislaus vnto their hands who being yet vnder age committed his in kingdomes to three gouernours Whereof Iohn Huniades the worthy Captaine aboue mentioned had the ruling of Ungarie George Pogiebracius had Boheme and Ulricus the Earle of Cilicia had Austria Which Ulrice hauing the chiefe custody of the King bare the greatest authority aboue the rest a man as much full of ambitioÌ„ and tirannie as he was hated almost of all the Austrians and shortly after by the meanes of Eizingerus was excluded also from the King and the Court but afterwarde restored againe and Eizingerus thrust out Such is the vnstable condition of them which be next in place aboute Princes But this contention betwene them I ouerpasse Not long after Ladislaus the yong King went to Boheme there to be crowned where George Pogiebracius as is said had the gouernaunce But Ladislaus during all the time of his being there though being much requested yet would neither enter into the Churches nor heare the seruice of them which did draw after the doctrine of Hus. In somuch that when a certaine Priest in the hygh tower of Prage was appointed and addressed after the maner of Priests to say seruice before the King beeyng knowne to hold with Iohn Hus and Rochezaua the King disdaining at him commaunded him to giue place and depart or else he woulde sende him downe headlong from the rocke of the Tower and so the good minister repulsed by the King departed Also another time the sayde Ladislaus seeing the Sacrament carried by a Minister of that side whome they called then Huslites woulde doo thereunto no reuerence Ex Aene. Syluio At length the long abode of the King although it was not very long yet seemed to the godly disposed to be loÌ„ger then they wished and that was not to yâ— king vnknowen which made him to make the more hast away But before he departed he thought first to visit the noble Citie Uratislauia in Schlesia In the which Citie the foresaid King Ladislaus being there in the high Church at seruice many great Princes were about him Among whome was
was sent two Captaines of the Turke who fighting against the prouinces of the Venetians made great spoyle and waste about the regions of Stiria Carinthia where also the Venetian power was discomfited Hieronimus Nouell their Captaine slaine At length truce was taken betweene the Turke the Venetians vpon this conditioÌ„ that Scodra Tenarus Lemnus should be yeelded vnto him and that they shoulde pay to him yearely 8. thousand duckets for the free passage of their Marchants After this peace concluded with the Venetians Mahumete himselfe saileth ouer into Asia sending two of his great captaines abroad to sundry places of whom Mesithes was sent against the Rhodes with a mighty nauie The other called Acomates Bassa was sent into Italy to take Rome and all the West Empire Concerning the viage of which two Captaines this was the euent that Mesithes after his great trauaile and bloudy siege against the Rhodians was faine to retire at length with great shame and losse The other Captaine Acomates as is said was sent into Italy with a nauie of a hundreth Ships and fifteene thousand men who by the way in his sailing got Leucadia which now they call S. Maure Cephalenia and Zacynthus and sayling by Fauelona arriued in Apulia and so passing along by the sea side spoiled and wasted diuers parts by the coast till at length he came to Hidruntum a City of Calabria in Italy which after long siege he ouercame and subdued and brought such a terrour into all Italy that the Pope forgetting all other things yet mindfull of himselfe with all haste fled out of Rome After the Citie of Hydruntum was taken and the Turkes placed in the same which was the yeare of our Lord 1481. Mathias Coruinus Huniades son was sent for by the Italians to set vpon the said Citie vnto the rescue whereof when Acomates was about to make his returne with 25. thousand Turkes in the meane time newes came that Mahumete the great Turke was dead by reason wherof the siege brake vp and yâ— Citie was deliuered to the Italians againe and so was Italy deliuered at that time out of that present perill and dauÌ„ger This Mahumete wanne from the Christians 200. Cities and twelue kingdomes and two Empires which he ioined both together He died in the yeare abouesayd anno 1481. ¶ Baiazetes second the 10. after Ottomannus MAhumetes aforesaid had three sonnes of the which Mustapha the eldest through voluptuousnes carnall iust died before his father The other two were Baiazetes and Demes otherwise called Zizimus Aboute whom great coÌ„trouersie arose amongst the Turks which of them should succeede in their fathers kingdome For neither of them was present at Constantinople wheÌ„ Mahumetes died Baiazetes being in Cappadocia Demes in Lycaonia wherfore when great disscution was amoÌ„g the nobles for the succession and great strife bloudshead for the matter the Ianizarites which were the Turkes garde did proclaime Baiazetes Emperour others in the absence of Baiazetes the father did choose Corcuthus his sonne Baiazetes the father coÌ„ming at length from Cappadocia partly through yelding partly by corrupting with money got the wils of the Ianizarites was made Emperour Demes the other brother being in Lycaonia more neare although he made no lesse speede in his coÌ„ming yet was preuented of Baiazetes and excluded out of CoÌ„stantinople Wherfore he being put backe from all hope of his kingdome incited by some of his frends moued warre against his brother who being ouercome in three battailes by Acomates Baiazetes Captain who had got Hydruntum before did flie to the greate Maister of the Rhodes leauing in a place called Carrae his mother and two yong children whom Baiazetes slue This Demes being wyth the maister of the Rhodes was desired first of Pope Innocent the 4. then of Ludouicus the 2. Frenche king but especially of Mathias Coruinus king of Hungarie entending by him to obtaine great victory against Baiazetes But in conclusion the Knights of the Rhodes sent him to the B. of Rome where he being kept and afterwardes sent to Charles the 8. French king for an hostage of Pope Alexander the 6. was poysoned by the way of Terracina by the sayde Pope Alexander as is before declared After whose death Baiazetes to require the foresayde Acomates for his good seruice put hym to the halter partly misdoubting his power partly for lucre sake to haue his treasure Whose death redounded to the great profit of the christians for somuch as he was euer an vtter enemy to the religion and name of Christ. Baiazetes thus being confirmed in his tyrannie made hys first expedition against Walachia where hee subdued two great fortes one called Lithostomus the other called Moncastrum From thence he remooued hys power taking his voiage into Asia thinking to be reuenged of the Sultane of Egypt which had succoured and entertayned before hys brother Demes against hym whâ—re he lost two great battailes the one fought at Adena the other at Tarsus but specially at the fielde at Tarsus the armye of the Turke tooke such a wound that of a 100. M. brought into the fielde scarse the thirde part remained vnslayne But as touching the Rhodians although they were succourers of Demes aforesayde yet Baiazetes whether for feare or for subtilty abstained to prouoke them with warre but rather entred with them the league of peace requiring the master of the Rhodes to kepe hys brother safe vnder his custody promising for his yerely salary to be paied vnto him euery yere in the moneth of August 45000. duckets Thus Baiezetes being ouerthrown and terrified with euill lucke fighting against the Sultane of Egypt remooued from Asia and directed his army into Europe where he got Dyrrachium neare vnto Velona had a great victory ouer the Christian armye in the countrey of Croatia wher the Illyrians Pannonians and Croatians ioyning their power together encountred with the Turke and lost the field about the yeare of our Lord. 1493. From thence the Turke leading his armye against the Venetians had with them diuers and doubtfull conflicts where the Turke sometimes was put to the woorse and sometimes againe preuailing out of Iadra and diuers other cities about Dalmatia caried away great multitudes of Christians into captiuitie whych was about the yere of our Lord. 1498. Two yeares after thys whych was the yeare of oure Lorde 1500. Baiazetes with 150. M. armed men entred into Peloponesus whych although Mahumete had expugned before yet the Venetians had defended Methone otherwise called Modon all this while against the Turks Which Methone the Turke besieged wyth three armies hauing about the wals 500. great brasen Canons wherof 22. were most violent and hurtfull wherewith he battered the City both day and night but the Citizens which were wythin the Citie committing themselues to God defended their Citie as well as they could rather chusing to dye then to yeelde vnto the Turkes
that they did not yeld themselues in time Thus the turke whether they yelded to hym or not neuer spared the people and flocke of Christ. As the false cruell Turk was thus raging in Hungary and intended further to rage without all mercy and pitie of the Christians and easely might then haue preuayled and gone whether he would for that Charles the Emperour and Franciscus the french king were the same tyme in warre and hostilitie and also other Christen Princes as Henry Duke of Brunswike against Iohn Fredericke Duke of Saxonie also Princes and rulers were contending among themselues beholde the gracious prouidence of our Lord and God toward vs who seeing the misery hauing pittie of hys poore Christians sodeinely as with a snafle reined this raging beast and brought him out of Europe into his owne country againe by occasion of the Persians who were then in great preparation of war agaynst the turkes had inuaded hys dominion By reason wherof the turkes was kept there occupyed fighting with the Persians a long continuance Whiche warres at length being atchiued and finished wherein the sayd Turke lost great victoryes with slaughter of many thousandes of his Turkes he was not onely prouoked by the instigation of certaine euil disposed Hungarians but also occasioned by the discord of Christian Princes to returne agayn into Europe in hope to subdue all the partes thereof vnto his dominion Whereunto when he had leuyed an armye incredible of such a multitude of turks as the like hath not lightly bene heard of see agayne the mercifull prouidence protection of our God toward his people And as the Turke was thus intending to set forward with this innumerable multitude against the Christians the hand of the Lorde sent such a pestilence through all the turkes army and dominions reaching from Bithynia and from Thracia to Macedonia and also to Hungary that all the turkes possessions almost seemed nothing els but as a heape of dead corses whereby his viage for that time was stopped and he almost compelled to seeke a new army Beside this plague of the Turkes aforesayde whiche was worse to them then any warre other lets also and domesticall calamities through Gods prouidence happened vnto Solymannus the great rouer and robber of the world which stayd him at home from vexing the christians especially touching hys eldest sonne Mustapha This Mustapha being hated and partly feared of Rustanus the chiefe counsailour about the Turke and of Rosa the turkes concubine after his wife was diuers times complayned of to his father accused at length so brought into suspicion and displeasure of the turke by them aforesayd that in conclusion hys father caused him to be sent for to hys pauilion where 6. Turkes with visours were appoynted to put hym to death Who comming vppon hym put after theyr manner a small corde or bowstring full of knottes about hys necke so throwing him downe vpon the ground not suffering hym to speake one word to hys father with the switch therof throtcled strangled him to death his father standing in a secret corner by and beholding the same Whiche facte being perpetrate afterward when the Turke would haue geuen to an other sonne of hys and of Rosa called Bianger the treasures horse armour ornamentes and the prouince of Mustapha his brother Bianger crying out for sorow of his brothers death phy of thee sayth he to hys father thou impious and wretched dog traytour murderer I cannot cal thee father take the treasures the horse and armour of Mustapha to thy selfe and wyth that taking out hys dagger thrust it through hys own body And thus was Solyman murderer parricide of hys owne sonnes which was in the yeare of our Lord. 1552. Wherein notwithstanding is to be noted the singular prouidence and loue of the Lord toward his afflicted christians For this Mustapha as he was couragious greatly expert and exercised in all practise of warre so had he a cruell hart maliciously set to shed the bloud of christians Wherfore great cause haue we to congratulate to geue thanks to god for the happy taking away of this Mustapha And no lesse hope also and good comfort we may conceaue of our louing Lord hereby ministred vnto vs to thinke y◠our mercifull God after these sore afflictions of his Christians vnder these 12. Turks afore recited now after this Solyman intendeth some gratious good worke to Christendom to reduce release vs out of this so long miserable turkish captiuitie as may be hoped now by takyng away these yong impes of this impious generation before they should come to worke theyr conceaued malice against vs the Lord therefore be glorified and praysed Amen Moreouer as I was in writing hereof oportunely came to my handes a certayne writing out of Germanye certifyeng vs of suche newes victory of late atchieued against the turke as may not a little increase our hope and comfort vs touching the decay and ruine of the Turks power tyranny against vs. Which newes are these that after y◠turkish tyrant had besieged with an army of 30000. men the famous strong town and castle of Iula in Hungary lyeng 40. dutch myles beyond the riuer Danubius which cittye had by the space of 6. weekes susteined many grieuous assaultes God through hys great mercy goodnes so comforted the sayd towne of Iula and the poore Christians therein at theyr earnest prayers that the Turke with all hys hoste was driuen backe by the handes of the generall called Karetshim Laslaw and his valiaunt company who not onely defended the said town but also constrayned the Turks to retyre to the great shame and confusion with a great slaughter of the turkish rable For the whiche the euerlasting God be praysed for euer The maner of the ouerthrow was this As the foresaid generall did see his aduauntage with Captayne George and other horsemen of the Sclesians and Hungarians they set on the rereward of the Turkes and killed about 8000. of thē and tooke also some of their artillery and followed them so fast y◠the Turkes were constrayned to flye into a marishe ground and to breake the wheeles of the rest of theyr artillary to saue themselues and therwith they got a very rich booty rescuing besides and taking from the Turks a great number of christian prisoners Like thankes also are to be geuen to God for the prosperous successe geuen to Magotschie the valiaunt Captaine of Erla who making toward the Turkes and recountring with the Tartarians slue of them about 8. hundreth Not long after this it happened through the like prouidence of our God a turkish Captayne called Begen accompanyed with a thousand freshe horsemen came newly out of Turky to go toward the citty named Quinque Ecclesiae or Finffenkyrchen with whome the Erle of Serin by the way did encounter and in the right setting vpon hym killed the captayne and tooke
8. Cammels and 8. Moyles laden with treasure and also got two red Guidons wyth a whole great peece of rich cloth of gold and with an other fayre and straunge Iewell The horse of this foresayd turkish captayn was betrapped and decked most richly The sadle wherof had the pommell and the backe part couered ouer with plate of fine Arabicke golde and the rest of the sadle beside the sitting place was plated with siluer very fayre gilded The seate of the sadle was couered with purple veluet the trappers and bridle beset with little Turkeys and Rubies Which horse was sent to Uienna vnto the Emperour Maximilian for a present Although the Earle would very fayne haue saued the Captayn not knowing what he was yet the Ianizarites labouring to carry away their captayne so stiffly defended thēselues that the Earle with his company was constrayned to kill both them and theyr Captayne From whome the said Erle of Serin the same time got xv thousand Turkish and Hungarish Ducates which mony was brought for the payment of the Turkishe souldiours in the towne aforesayd of Finffenkyrchen c. All which be good begynninges of greater goodnes to be hoped for hereafter thorough the grace of Christ our Lord especially if our Christian rulers and potentates first the churchmen prelates for theyr partes then the ciuile powers princes for their partes with holding theyr affections a little will turne their brawles variance into brotherly concord and agrement which the Lord of peace put in theyr mindes to doe Amen Or otherwise if it will so please the Lorde that the turke come further vpon vs so as he hath begonne for our punishment castigation his grace then geue to the flock of his poore Christians constancie of fayth pacience in suffering and amendmēt of life For so I vnderstand by publicke fame although vncertaynly rumored by the voyce of some that the Turkes power of late this present yeare of our Lord 1566. hath perced the parties of Apulia within Italy wasting and burning the space of an 100. myles toward Naples Which if it be certaine it is to be feared that the Turke hauing thus set in his foote feeling the sweetnes of Italy wil not so cease before he get in both head and shoulders also so farre into Italy that he will display hys banners within the walles of Rome do with old Rome the like as Mahumete his great granfather did with newe Rome the city of Constantinople and as the Persians did with Babylon The causes why we haue so to iudge he diuers first y◠the sea of Rome hath bene defended hetherto and mayntayned with much bloud and therefore it may seeme not vncredible but that it will not long continue but be lost with bloud agayne according to the verdict of the Gospell He that striketh with the sword shall perish with the sword c. An other cause is the fulfilling of the 18. chapter of the Apocalips where is written that great Babilon shall fall be made an habitation of deuils and a denne of vncleane spirite and a cage of filthye and vncleane byrdes the fall wherof shal be like a milstone in the sea that is which shal not rise agayne And this to come before the day of iudgement the text of the sayd chapter doth apertly declare where the wordes do follow shewing that the kynges of the earth and the marchantes which had to doe with the whoorishe City standing a farre of for feare of the heate and beholding the smoke of the sayd Cittie flaming and burning with fire shall be wayle and rue her destruction and desolacion c. What citty is this called great Babilon whiche like a mylstone shall fall and burne and be made an habitation of vncleane spirites and beastes let the reader construe This is certayn and playne by these her kinges and marchantes standing a far of for feare and beholding her burning that the destruction of this city what cittye soeuer it be shall be seene here in earth before the comming of the Lordes iudgement as may easely be gathered by these iij. circumstances that is by the stāding the beholding and be wayling of her marchauntes By the which marchauntes and kynges of the earth peraduenture may be signified the Pope the rich Cardinalles the great prelates and fat doctours and other obedienciaries of the Romish sea who at the comming of the Turkes will not auenture theyr liues for theyr Church but will flee the citty no doubt and stād a farre of from daunger and when they shal see with their eyes and heare with theyr cares the city of Rome to be set on fire and consumed by the cruell Turks the sight thereof shall seeme to them piteous and lamentable to behold the great and fayre city of Rome the tall castle of S. Angell the Popes mighty sea where they were wont to fishe out such riches dignities treasures and pleasures so to burne before theyr eyes and to come to such vtter desolacion which shal neuer be reedefied agayne but shall be made an habitation of deuils and vncleane spirites that is Turkes and heathen Sultans and barbarous Saracens c. This I say peraduenture may be the meaning of that prophetical place of the Apoc. not that I haue here anye thing to pronounce but onely geue my gesse what may probably be coniectured But the end at length will make this and all other thinges more playne and manifest For mistical prophesies lightly are neuer so well vnderstand as when the euent of them is past and accomplished An other cause concurring with the causes aforesayde may be collected out of Paulus Iouius who writing ofy e subuersion of Rhodes which was as ye heard an 1522. vpon Christmas day sayth that it chaunced sodenly the same day in Rome that as Pope Hadrian the vi was entring into the church to his seruice sodeinly ouer hys head the vpper frontier or toppe of the chappel dore which was of marble immediately as the pope was entring fel downe and slue certayne of hys garde wayting vpon hym Whereby peraduenture may be ment that the ruine of Rome was not long after to folow the losse of Rhodes The fourth cause I borowe out of Ioannes Auentinus who in his thyrd booke alledging the names but not the wordes of Hildegardis Brigitte and other propheticall men hath these wordes Si vera sint carmina vaticinia D. Hildegardae Brigittae Sybillanum Germaniae Bardorum fatidicorū qui ea quae nostro aeuo completa vidimus longo ante tempore nobis cecinerunt A grippinensis Colonia nolimus velimus Turcarū caput erit c. That is if the sayings and prophesies of Hildegarde of Brigitte of other propheticall persōs be true which beyng foretold long before we haue seene now in these our dayes accōplished the town of Colen wil we nil we must needes be the head city of the turks c. And this I write
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
learning came to visite him The furniture of his bookes cost him 7000. florens A little before his death his mind was to giue all away and to take a coule to go about preach but the Lord would not permit him His story requireth a long tractatiō which if place do serue we will not peraduēture forget With ij Popes that is with Pope Innocent Alexander vj. he had much vexation ¶ The names of the Archbyshops of Canterbury in this sixt booke conteyned 62 Iohn Stratford viij 63 Iohn Kempe iij. 64 Thomas Burchier xxxiij 65 Iohn Morton xiiij 66 Thomas Langhton  67 Henry Dene ij  Guliel Warham xxviij ¶ Heere endeth the sixt Booke and the first Tome A briefe note of Ecclesiasticall lawes ordeined by auncient Kings in this Realme FOr somuch as it is and hath bene a persuasion lōg gendered in the heads of many that the Bishops of Rome be the vniuersall heads of the whole militant Churche of Christ in earth and haue alwaies so cōtinued from the beginning of the primitiue time And that no Prince King nor Emperour in his owne Realme hath any interest to intermedle with matters and lawes Ecclesiastical but only the sayd Bishops of Rome to refell and remoue that opiniō out of the heads of all Englishmen as a thing most false and contrary both to histories of time and examples of ancient Kings gouernors of this Realme I thought to fill vp a litle end of paper here left with some such briefe rehearsall of lawes diuised appointed by Kings and rulers of this land for the ordering of the Church and causes Ecclesiasticall to the intent that all the world may see the gouernement of Christes Church heere in earth vnder Christ hath not depended only of the Pope from auncient time but hath ben rather directed by such kings and princes as God here had placed vnder him to gouerne the people of this Realme of England as foloweth heere in this present table to be noted ¶ A briefe recapitulation of auncient Ecclesiasticall lawes by sondry Kinges of this Realme ordeyned for gouernment of the Church before the Conquest ¶ Ecclesiastical lawes of King Inas or Ina. FIrst King Inas who reigned in this land the yeare of our Lord. DCCxij commanded that ministers should frame ther conuersation of life according to the forme in lawes prescribed 2. That infants should be baptised within 30. dayes 3. Item that no mā lay or spirituall free or bond should labour vpon the Sonday 4. Item he established immunitie of Churches Sanctuarie Also he tooke order for the true paiment of Church dueties and of the first fruites of all that was sowen to be payd at the day of S. Martin ¶ Ecclesiasticall lawes of King Alured or Alfred 1. KIng Alured after he had ordeined diuers iudiciall punishments for violating the holy precepts of God commanded by Moses he also cōfirmed and enlarged the priuiledge of Sanctuarie he laid double paine vpon such as committed offences in the solemnities of certaine feasts Also against them that committed sacrilege 2. He made a law against Priests committing murther 3. Also he made a law against whoredome adultery and fornication 4. He appointed daies of fasting and ceasing frō labour 5. Item he set order for making and keeping vowes ¶ Ecclesiasticall lawes of kyng Edward the elder and Gythrum the Dane kyng FIrst they agreed vpon the Sāctuary they forbad Gentilitie and Paganisine they layd punishment vpon the Clergy committing theft periurie or murther fornicatiō or any capitall crime 2. They punished Priestes that pretermitted their office in pronouncyng festiuall or fastyng dayes 3. They made a law agaynst all labour buying and sellyng vpon the Sabbaoth also for keepyng of feastes Itē for no execution to be done on the Sonday Also agaynst witches and sorcerers c. ¶ Ecclesiasticall lawes of kyng Ethelstane 1. KIng Ethelstan who reigned the yeare of our Lord 924. commaunded that euery Village of his owne should geue a monethly corrodie to a poore person 2. That 50. Psalmes should be song dayly in the Church for the kyng c. 3. He also ordeined punishmēt for witches sorcerers c ¶ Ecclesiasticall lawes of kyng Edmund 1. AFter kyng Ethelstan folowed kyng Edmund about the yeare of our Lord. 940. who established and prouided lawes agaynst the vnchast liuing of Churchmen 2. Item he made lawes concernyng tythes with first fruites of euery mans croppe and almose money duly to be payd 3. Item he enacted that Byshops of their owne proper charges should repayre Churches and should also admonish the kyng for the furnishyng of the same 4. For periury also and for fighting within the Church he set lawes and paynes ¶ Ecclesiasticall lawes of kyng Edgar 1. KIng Edgar who begā his reigne about the yeare of our Lord. 959. amongest other cōstitutions Ecclesiasticall ordeined that the Sōday should be kept holy from Saterday at noone till Monday in the mornyng 2. Item he ordeined and decreed concerning liberties freedomes of the Church for tythes also and first fruites of corne and paying of Peterpence 3. Item for holy dayes and fastyng dayes 4. Itē that assemblies or Synodes should be kept twise euery yeare whereat as well the Byshop of the Diocesse should be present as the ciuill Magistrate ¶ Kyng Aethelrede Anno. 979. KIng Aethelrede also which succeeded after Edgar and Edward appointed diuers lawes for publicke regiment whereof we finde but few touching matters Ecclesiasticall for tythes lightes feastes and nothyng els and therfore we passe further to the lawes of Canutus ¶ Ecclesiasticall lawes of kyng Canutus CAnutus the Dane kyng began to reigne in this lād in the yeare of our Lord. 1016. The said Canutus as Aethelrede had done before diuided his lawes into Ecclesiasticall and temporall 1. That Ecclesiasticall persons beyng accused of fightyng murder or any other offēce should purge thēselues therof 2. That Priestes should be degraded for periury and put in sureties of good behauiour 3. He prayeth Priestes that they will liue chast and commaunded other Religious 4. He limited the degrees of Mariage 5. Item he commaunded celebration of the Sabbaoth frō Saterday at noone till Monday mornyng as Edgar had done before forbiddyng markets huntyngs labours and Court keepynges duryng the sayd space 6. He ordained eche Christen man to come to the housell thrise yearely at the least That they search and enquire after Gods law and his commaundementes 7. That euery Christian man vnderstand the pointes of his fayth that at the least he learne perfectly the Lordes Prayer and the Creede and that whosoeuer can not the same shall be excluded from the Eucharist and shall not be receiued to vndertake for others in Baptisme 8. That Byshops and Priestes should doe their dueties that they cry out and warne their flockes when the Wolfe commeth 9. That at the Court of euery Shire the Bishop of the Dioces shal be present
hys owne promises Saluation standeth sure and certayne by Gods promise The place of S. Paule Rom. 4. expounded The 4. inconuenience The 4. principle aboue recited broken Ex Lindano in Epitome doctrinae Euangelicae The first errour of the Papistes touching good workes Hosius in 2. tom confessionis Cap. 1. The second errour of the Papistes in the doctrine of good workes Fayth the roote and cause of good workes Workes are not to be called good but by reason of fayth The office of fayth to iustifie The effect of fayth to bring forth good workes Fides per dilectioneÌ„ operans Gal. 5. The 3. errour of the Papistes touching the end of the law good works The end of the law and good workes peruerted Thom. Aquinas Hosius in 2. tom conses Cap. 1. The diuers opinions of their Catholicke Papistes how faith iustifieth The Popes doctrine agaynst the principles of Scripture The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law Agaynst the pâ—inciples of Scripture Precepteâ— and Counsayles Workes of supererogation Mens traditions preferred before the workes of Gods law Agaynst the principle of Scripture Erroneous doctrine of the latter Church of Rome concerning 〈◊〉 Original sinne 〈◊〉 it is Fomes peccati Concupiscentia Original sinne â—â—â—nuated False doctrine of the latter Church of Rome touching penaunce Contrition Confession Satisfaction True doctrine of repentaunce by the scripture Partes of repentance 1. Contrition 2. Fayth 3. New obedience The blinde ignoraunce of the popes Church in not distincting the law from the Gospel A Babilonicall confusion in the Popes doctrine What difference the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law Papistes deuide the law into the law of nature the law of Moses and the lawe of Christ. The Popes Churche blinde in the office of Christ. The time of the law and time of the Gospell distincted Malediction of the law ceaseth in Christ. The vse of the law remayneth Christ and the law can not raygne together Ephes. 4. The power of the law is for a time The power of Christ is eternall Rom. 8. Colos. 2. The malediction of the law geueth place to Christ. The curse of the law is crucified and shall neuer rise agayne Rom. 7. Rom. 6. To be vnder the law and vnder grace expounded What is to be vnder grace Psal. 31. Act. 10. One remedy for remission of sins and no more Auriculer confession no remedy for remission of sinnes Remission of sinnes standeth vpon a generall cause and not particular The law crucifieâ— by Christ. 〈◊〉 meaneth Obiection Aunsâ—â—â— The cause of remission eueâ— one and perpetuall The promise of remission euer perpetuall Remission of sinnes freely promised without limitation of time or number The meanes whereby remission is promised is onely fayth The wordes of promise free and absolute Act. 10. Mans infirmitie impayreth not the grace of Christ but augmenteth it 2. Cor. 12. Rom. 5. Foure thinges concurre in remissioÌ„ of sinnes The Popes errours touching remission of sinnes detected What inconuenience riseth for Jacke of distinction betweene the law and the Gospell Erroneous doctrine of the papistes concerning free will Meritum de congruo Meritum de incongruo False doctrine concerning inuocation Mediator of intercession Mediator of saluation Christ a continuall Mediator by the doctrine of S. Paule Rom. 8. Christ onely being our Mediator of saluation what needeth any other Mediation of Sainctes Saluation falsely attributed to the blessed Virgine Idolatrous adoration of Reliques and Sacramentes Prophanation of the Lordes Supper False mâ—lting by Masses False doctrine touching Sacramentes The number Caâ—â—e finall The operation The application of Sacramentâ— Errours and abuses in Baptisme Baptising of Belles False doctrine of the Popes Churche concerning the Lordes Supper Idolatry coÌ„mitted to the Sacrament The Sacrament turned to an Idole ChauÌ„ging Worshiping Offering Eating Burning the body of Christ in the Sacrament of the Altar Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7. 1. Tim. 3. 1. Tim. 4. Leuit. 18. Single life be it neuer so impure preferred before Matrimony The third part of christendome stopt by the Popes law to marry the Popes doctrine agaynst Priestes maryage and their Children The third part of the yeare exempted froÌ„ the mariage Mariage within the fift or sixt degree by the Popes law Gossippes inhibited to marry by the Popes law What inconueniences come by restrayning of mariage The corrupt doctrine of the Popes Churche concerning ciuile rulers and magistrates Rom. 13. The Phantasies and Antiques of the popes Churche concerning Purgatory Ex Thom. Mono alijs Manifest defection of the Popes Church from the olde fayth of Rome Contrarietie betweene the Religion of Christ and of the Pope briefly noted Christes doctrine is wholly spirituall No outward thing is required in Christes doctrine to make a Christen man but onely Baptisme and the Lordes Supper All doctrine of the Pope standeth onely in outward things A Christen man defined after the Popes doctrine Corporall exercise serueth to small profite Two thinges in this history chiefly to be noted The world The kingdome of Christ in this world The visible Church The Church of Christ deuided in two sortes of people Euseb. Lib. 1. cap. 1. Gods punishment for refusing the Gospel Tiberius Casar moueth the Senate to haue Christ receaued Christ refused of the Senate of Rome The vayne cause why the Senate of Rome refused Christ. Tertul. Apol. cap. 5. Euseb. lib. 2. cap. 3. The Senate and Citie of Rome plagued for refusing of Christ. Ex Suet. in vitae Tiberij Christ suffereth and riseth agayne An. 34. Sainct Paul conuerted An. 35. An. 39. Caesar. Caligula Caligula commaunded hys image to be set vp in the Temple of Hierusalem The abhomination of desolation standing in the holye place Herode miserably dyed in banishment Gayphas deposed An. 43. Ex Gotfrido Viterbiensi part 25 Claudius Nero. An. 56. Domitius Nero. The horrible wickednes and crueltie of Nero. Peter and Paule suffered for Christ. An. 69. Vespasian Emperour and Titus his sonne The destruction of the Iewes A note for all Realmes to marke The Romanes in contemning Christ punished by their owne Emperours Examples of the 〈◊〉 plague of God vpon the Romaine Emperours persecuting and resisting Christ till the time of Constantine Tiberius 〈…〉 Neâ—â— Galbe Ottho Vitelius Titus Domitian Commedus Pertinax Iulianas Seueras Gera. Bassianus Macrinus Deadâ—nerus Helagabâ—lus Alexande Seuerus Maximinus Maximus Barbinus Gordianus Philippus Decius Gallus Volusianus Aemilianus Varelianus Galienus Aurelianus Tacitus Florinus Probus Carus Dioclesianus Maximianus Galerius Maximinus Maxentius Licinius Brittaines Gildas Wickliefe and hys bookes condemned and brent for an heriticke after hys death Gods benefites toward England A caueat for England S. Steuen the first ring leader of all Christes Martyrs S Iames the Apostle brother of Iohn Martyred Act. 12. Hist. Eccle. lib. 2. cap. 9. Ex clemente Septimae Hypolyposeon A notable conuersion of a
the lawes of fasting Ex Euseb. Lib. 5. cap. 18. Ex Socrat. Eccles. Iust. Lib. 5. cap. 20. Ex Sozomeno lib. 7. cap. 19. The ordinaunces of Telesphorus falsely to him ascribed Higynus Byshop of Rome and Martyr Ex Volatetano Anthrop Lib. 22. Creame One Godfather and Godmother in Baptisme Dedication of Churches Piuâ— Byshop of Rome The daungers of letting the holy misteries fall from the Lordes Table The reuelation of Hermes The decretall Epistle of Pius Anicetus Byshop of Rome and Martyr Soter Byshop Elutherius Byshop England conuerted to the fayth of Christ. Ex Nicep lib. 2. cap. 4. Ex Gilda de Victor Aur. Ambros. Whether this land of Britaine receiued the Gospell before kinge Lucius dayes Serapion Byshop of Antioche Egesippus Ecclesiasticall writer Miltiades Ecclesiasticall writer Herâ—clitus Ecclesiasticall writer Theophilus Ecclesiasticall writer Dionitiâ—s Corinthius Ecclesiasticall writer The yoke of chastitie not to be layd vpon the infirme brethren Ex Euseb. lib. â— cap. 23. The booke of Dionisius Areo. De Hierarchia suspected Celebration of the Sonday Clemens Alexandrinus The Gospell of S. Mathew in Hebrew Difference about the ceremony of Easter Seuerus Emperour Anno. 195. The 5. persecution Ex Euse. Lib. 6. cap. 2. Anno. 205. The false accusations agaynst the Christians The captaines and ministers of this persecution Ex Tertul ad Scapulam Leonides father of Origene Martyr Origene kept from Martyrdome by hys mother Origene commended Ex Euseb. Lib. 6. cap. 3. Ex Euseb. Anconiâ—o Symoneta c. Plutarchus scholler of Origene and Serenus hys brother Martyred Heraclides Heron. Rhais Potamiena Marcella schollers of Origene and Martyrs Basilides of a persecutour made a martyr Ex Euseb. Lib. 6. cap. 5. Albeit the said Eusebius giueth Alexander confessor and Byshop of Hierusalem The notable age of Narcissus Byshop of Hierusalem A miracle of water turned into oyle Ex. Euseb. Lib. 6. Ca. 9. A terrible example of periury punished Narcissus and Alexander ioyned together in one Byshopricke Alexander ordayned Byshop of Hierusalem by Gods miracle Ex Euseb. Lib. 6. cap. 11. The constaÌ„cie death of Alexander Byshop Andoclus Martyr Asclepiades Byshop of Antioche coufessor Irenaeus Byshop of Lyons and Martyr Tertullian Ecclesiasticall writer The Apology of Tertullian defending the Christians Tertullianus 〈◊〉 Scapulam The occasion hereof belike came of the Iewes worshipping the iawe of an Asse in the story of Sampson Tertul. in Apelogetico The errours and imperfectionâ— in learned men neted Victor Byshop of Rome Victor reported of some to dye a Martyr The cause discussed why the holy Ghost forbad bloud and strangled in the primitiue Church Ex Euseb. lib. 5. Cap. 26. The doctrine of Christian libertie in outward vsages Anno. 200. Ex Euseb. Lib. 4. Cap 26. Polycarpus and Anicetus disagreeing in controuersie yet agreed in chaâ—â—e Vniforâ—â—â— in ceremonies not to be required as a thing necessary Polycrates Byshop of Ephesus Byshop in those dayes maryed Victor excommunicating the Churches of Asia Irenaeus to Victor Diuersitie commendeth the concorde of fayth Zephyrinuâ— Byshop of Rome The Epistle and ordinaunces of Zephyrinus suspected to be counterfet The first Epistle of Zephyrinus to the Byshops of Sicilia Patins of glasse borne before the Priest The ordinaunces of Zepherinus of small credite Golden chalices Concilium Tiburtiâ—um Rhemense Ex Florilego Perpetua Felicitas Reuocatus Saturninus Saâ—yrus Secundulus Martyrs Souerus warreth in Brittayne A wall betweene England builded 132. miles in length Seuerus the persecutour slayne at Yorke An. 215. Bassianus Emperour Macrinus with hys sonne Diadumenus Emperour An. 219. The monstrous life of Heliogabolus Emperour A prodigious beliged Heliogabalus slayne of hys soulniours Ex Eutropioâ— Alexander Seuerus Emperour Anno. 224. Against corrupt Iudges The saying of Alexander to be noted and followed Idle seruauntes eate vp the bowels of the common weale A note worthy to be marked Platina in vita Iontians Punished with smoke that â—old smoke Mammea the mother of the Emperour Ex Nauclero Calixtus Byshop of Rome and Martyr The decretall Epistles of Calixtus examined The place of S. Paule vnfitly expounded Imber fast first ordayned Agaynst the decretall Epistles and constitutions Calixtus a Martyr Ex Vincen. in spocul Hist. Et Antonino tit 7. cap. 6. Vrbanus Byshop of Rome An. 227. Confirmation of children instituted Vrbanus Martyred Tiburtius Valerianus Martyrs Cecilia Martyr Ex martyrologio Adonis The Martyrdome of Cecilia Agapitus a blessed Martyr Ex Bergomense Lib. 8. A notable example of Gods iust plague vpon a persecutor Ex Henr. Erâ—ordiens Lib 6. Calepodius Martyr Pammachius with his wife and children Martyrs 42. Martyrs Simplicius Martyr Quiritius Iulia hys mother Martyrs Tyberius Valerianus brethren and martirs Martina a Virgine Martyr Maximinus Emperour and persecutour The vi persecution An. 237. Origenes de Martyrio Gordianus Emperour An. 240. Pontianus Byshop of Rome Diuersity betweene Damasus and Euseb. Pontianus banished This doctrine seemeth derogatory to Christ and blasphemous Ammonius a Christian writer Iulius Aphricanus writer Natalius Confessor Ex Euseb. lib. â— cap. 28. The Lord will not loose them which haue done or suffered anye thing for him Anterius Byshop of Rome martyr Authors disagree Hyppolitus Byshop and Martyr Prudentius Peristepha Philippus Emperour Anno. 240. Philippus 〈◊〉 first Christian Emperour Decius Emperour Anno. 250. The seuenth persecution The cause and occasion of this persecution Fabianus Byshop of Rome Euseb. Lib. 6. The miraculous election of Fabianus Fabianus Martyr The ordinaunces of Fabianus pretensed Oyle and creame Accusing of Byshops Appealing to the sea Apostolicall Marrying not within the fift degree False doctrine detected Origene Ex Euseb. lib. 6. Cap. 39. The persecutions of Origene Ex Suida Nicepho Lib. 5. Cap. 32. The fall of Origene Origene excommunicated The repentaunce of Origene Blemishes noted in Origene Origene commended for his learning Ex. Socrat. Lib. 6. cap. 13. Heraclas Byshop of Alexandria Euseb. Lib. 6. cap. 29. Heraclas called Pope yet no Byshop of Rome An. 250. Ex Nicepho Lib 5. cap. 29. Persecutors Alexander Byshop of Ierusalem Martyr Ex Euseb. Lib. 6. cap. 41. Asclepiades Byshop of Antioche Martyr Ex specu Vincent Lib. 11. ca. 52. A place of Vincentius reproued Babylas Byshop of Antioche Martyr Ex Chrisost. Lib. contra Gentiles The story of Babylas The body of Babylas stoppeth the oracles of Idols Ex Zonara Tâ—m 3. Euseb. Lib. 6. cap. 39. Nicepho Lib. 5. cap. 25. Bab. Byshop of Nicomedia Martyr Vincent lib. 11. cap. 52. XL. Virgines Martyrs Peter of Phrigia Martyr Andraeas Paulus Nichomachus Dionysia Virgine Martyrs Martyrs of Babilon Germanus Theophilus Caesarius Vitalis Polychronius Nestor Olympiades Maximus noble men Anatolia Virgine Audax Martyrs Ex Euseb. lib. 6. cap. 40.41.42 The Epistle of Dionysius Byshop of Alexandria to Fabius A commotion of the people of Alexandria agaynst the christians Metra Martyr Quinta a faithfull woeman and Martyr Patience and ioy in affliction The constancy of the Martyrs of Alexandria Apollonia a blessed virgine
and Martyr Serapion Martyr The last punishment of God tuâ—ning the cruelty of aduersaries vpoÌ„ them selues Iulianus Martyr A certayne souldiour Martyr Macar a blessed Martyr Epimachus Alexander with foure woemen Martyrs Ammonarion Virgine martyr Mercuria Dyonisia Martyrs Heron Ater Isidorus Dioscorus Martyrs Nemesion Martyr Theâ—â—eâ—â— the olde tyme amongst the 〈◊〉 burned Ammon Zenon Ptolomeus Ingenuus Theophilus Martyr câ—â—fessours A notable example 〈◊〉 Christian courage in confessing Christ. Ischyrion Martyr Cheremon Martyr Cheremon a Byshop had a wife Euseb. lib. 6. cap. 40.41.42 The Epistle of Dionysius AlexaÌ„d to Germanus This Germanus was a Byshop in that tyme whiche charged Dionysius for hys flyeng persecution agaynst whoÌ„ he purgeth hymselfe God willed Dionysius to flee in persecution * Ergo Byshops then had wiues and Children The prouidence of God in preseruing hys The story of the deliueraunce of Dionysius and hys fellowes Dionysius Gaius Faustus Petrus Paulus deliuered froÌ„ the Centurion and the souldiours Ex Euseb. lib. 6. ca. 40. Lib. 7. cap. 11. Ex Niceph. Lib. 5. cap. 27. Christophorus Martyr The fable of great S. Christopher Meniatus Agatha Martyrs Ex Bergomens Lib. 8. Eâ— Martyrologio Adonis Martyrs wandring in mountaynes Fourty Virgines Martyrs Tryphon Martyr Maximianus Malchus Martinianus Dyonisius Ioannes Serapion Constantinus 7. Martyrs The fable of the awaking of these seuen martyrs Ex Vincent Nicepho Erfordiens A souldiour martyr Ex Hierony in vita Paulâ— Eremita A notable example of a chast souldiour byting of hys toung and spitting it in the face of an harlot A like example of chastitie betweene two Christians Ex Ambr. lib. 2. de virgin Theodora Didimus Martyrs Agathon Martyr Paulus Andreas Martyrs Iustinus Nicostratus Portius Martyrs Abdon SeÌ„nas Martyrs Secundianus Verâ—anus Marcellianus Martyrs Ex Vincent lib. 11. cap. 51. Ex libro Bedae de Temporibus citante Henrico de Erfordia A briefe Cataloge of diuers which suffered vnder Decius ex Beda Children Martyrs Ex vincent lib. 11. cap. 52. Such as reuolted and fell in this persecution Serapion Ex Euseb. Lib. 6. cap. 44. * Note here the Sacrament to be called the Eucharist and not the body of Christ. The holy Eucharist in time of great neede and distresse committed to a boy The repentance and reconciliation of Serapion The goodnes of God shewed to Serapion Ex Henr. de Erford A terrible example of denying shewed vppon Nichomachus Dionysius ad Fabium Cyprianus Serm. de lapsis The weaknes of christians denying their fayth Examples of God hys punishment after denial The sacrament called bread of S. Cyprian De lapsis Cyprianus Lib. de mortalitate A notable voyce of God to a Priest of Carthage The occasion and rising vp of Nouatus heresie Cornelij Epist. ad Fabium ex Euse lib. 6. cap. 43. The meaning of Cyprian opened writing of one Bishop onely to gouerne in a Catholicke church falsely wrasted of the Papistes for the Papacy Ex Euseb. Lib. 6. cap. 43. * Note here the Sacrament of the body to be called bread Euseb. lib. 6. Cap. 43. Nicepho lib. 6. ca. 3. The latine translatioÌ„ of Eusebius corrupted by ChristosersoÌ„ Lib. 6. ca. 43. Maximus Vrbanus Sidonius Celerinus confessors Ex Cypr. Lib. 3. Epist. 3. Moses Martyr A Synode at Rome An. 255. Cornelius Byshop of Rome and Martyr Byshops were chosen then not without the voice of the people A censure of the decretall Epistles of Cornelius The constancie of Cornelius in hys tryall Cyprian Lib. 1. Epist. 1. Cornelius accused for writing letters to Cyprian Plumbatis cadi Cornelius Martyred Aurelius Martyr Mappalicus Martyr The death and destruction of Decius Orosius Lib. 7. Cap. 14. The iust reuenge of God agaynst persecutours The iust punishment of God vpon the Heathen multitude for persecuting his people The plague and hand of God The brotherly loue and piety among the christians shewed in the time of plague A terrible pestilence raygning through all the Romaine Monarchy Cyprianus Lib. de mortalitate Gallus and Volusianus Emperours Anno. 255. The first banishment of Cyprian The Byshops and Priestes condemned to metals Nemesianus Felix Lucius Byshops condemned for the name of Christ. * That is iâ— the passion of hym that dyed on the tree S. syprian exhorteth and confirmeth the Christian Martyrs Cypr. lib. 3. Epist. vlt. The Christian mans sacrifice Cypr. lib. 4. Epist. 1. Seagrius Rogatianus Martyrs Sapien. 3. Cyprian Lib. 3. Epist 6. Lucius Byshop of Rome banished An. 256. The Epistle decretall of Lucius Bishop The ordinaunces of Lucius The poÌ„pous stile of the Church of Rome Dist. 81. Ministri Ministers restrayned from their own wiues Eusebius and Damasius vary in time Lucius Byshop of Rome martyr Stephanus Byshop of Rome martyr The censure of the decretall Epistles and ordinaunces of Stephanus No Byshop ought to be accused after he be expulsed before he be restored agayne The number of the poore found at Rome by the Church goodes Primates Metropolitanes Archbishops I awfull to appeale to Rome Vestiments and holy vessels seruing for the aultare Byshops banished in the time of Gallus Gallus and Volusianus Emperours slayne Emelianus Emperour three monethes Valerianus and Gallienus hys sonne Emperour Persecution ceased for a tymâ— The good beginning of Valerian Ex Dionysio citante Euseb. Lib. 7. cap. 10. Nicepho Lib. 6. cap. 10. Wicked counsell What euill it doth The eight persecution Anno. 259. The chiefe executours of this persecution The speciall causes of this persecution Cypria Lib. 4. Epist. 4. The sinnes of the Christians cause of persecution Discord and deuision among the brethren Psal. 67. A vision foreshewing persecutioÌ„ to come Cyprian Lib. 4. Epist. 4. Our sinnes geue SathaÌ„ power agaynst vs. An other reuelation shewed to S. Cyprian Spare dyet and sober drinke conuenient in Christian bishops The peace of the Church to come foreshewed by the Lord. Crimes and causes faâ—â—ely layd to the Christians The Apology of Cyprian for the Christians Cypria contra Demetriaenum Cypria de idolorum vanitate The countrey and education of Cyprian The conuersion of Cyprian Cyprian made first Priest then Byshop of Carthage The vertues of Cyprians lyfe described The care of Cyprian toward the afflicted brethren The modesty of Cyprian in conferring with hys fellow brethren Visions coÌ„cerning the troubles and peace of the church recited and expounded by Cyprian before pag. 67. Cyprian meeke and pacient Cyprian a great reader of Tertullian The second banishment of Cyprian The apprehension of Cyprian The martirdome of Cyprian Anno. 259. The books of Cyprian The iudgement of Austen vpon the bookes of Cyprian August contra Cresconium Lib. 12. cap. 32. Sentences of Cyprian collected Ex Vincent Lib. 12 ca. 63. The place of scripture expounded Eleemasina ab omni peccato morte liberat Yob 4. Ex Cypri Lib. 4. Epist. 2. Twelue 2. buses in the lyfe of man noted out of Cyprian The learning of Cyprian â—oyned with hys blemishes The faulte of Papistes to make to much of euery thing How farre
pontif Lib. 4. Ex Roger. Ho 〈◊〉 Eabia c. Anno. 1116. Assemble of the nobles at Salisbury Thurstine refuseth to professe subiection to the Arch. of Cant. Thurstine promiseth to renounce hys archbishopricke Anno. 1118. Pope Calixtus breaketh promise with the king Thurstine sacred archbishop of Yorke by the Pope agaynst the kinges minde Concision Rhemense Actes of the councell of Rhemes The Actes sent to the Emperour The Emperour agreeth not to the popes inuesting The councell deuided Ex Rog. Houed Henry the Emperour excommunicated Agreed that England shoulde haue no other Legate from Rome but onely the Archb. of Cant. England spoyld by the popes legates All the custome of the Realme graunted of the pope Anno. 1120. The popes letter to the King The king compelled to receaue Thurstinus for feare of the popes curse Thurstinus restored Anno. 1122. Wil. Archb. of Cant. The gray Friers first came into England Anno. 1125. Priestes payd for their wiues Ex Roger. Houed El Guliel GisburneÌ„si Ex Henrie Hunting lib. 7. The Abbey of Gilburne bailded S. la ues hand Reading Abbey fouÌ„ded Matilde daughter of K. Henry heyre to the crowne Geffry PlaÌ„tagenet Henry 2. borne of Matilde the Empresse Anno. 1130. The priorie of Norton founded Three terrible visioÌ„s of the king Three vowes made of King Henry Anno. 1131. Danegelt released The Church relieued Iustice rightly administred Bishoprike of Carlile newly erected by king Henry The Citie and Paules Church of London burned Honorius the 2. Mathaeus Partsiensis A romishe statute concerning priestes wiues and Concubines Mariage forbid to the seuenth degree The Popes Legate geuing preceptes of chastitie was found with an harlot Lotharius Emperour Arnulphus Martyred at Rome The history of Arnulphus Arnulphus Martyr Ex Tretimio A booke called Tripartitum written 400. yeares agoe Number of holy dayes Curious singing in Cathedrall Churches The world ouercharged with begging Religions Promotion of euill prelates Supersluitie of apparell in Bishops families Byshops seales abused to get mony Non residentes in benefices Rash bestowing of benefices Wastefull spending of the Church goods Old bookes of Councels lost by the negligence of the clerkes The vnchaste lyfe of priestes condemned by the nature of the storkes Amendment of lyfe ought first to begin with the priestes The realme of Fraunce interdited King of Portingale deposed The Knights of the Rhodes and Templars Pope 〈◊〉 centius the second Hurly 〈◊〉 betweene Popes The pope curse proclaymed agaynst 〈◊〉 that 〈◊〉 any priest The death of K. Henry Anno. 1135. Periury iustly punished Ex Chris. Anglico in certi autâ—ris The Bishop of Sarum and of Lincolne takeâ— prisoners of the king and led with ropes about their neckes Roger. â—eued in 〈◊〉 Steph. Ex Fabian In vita Step. Anno. 1136. K. Stephen Building of Castles in England The cruelty of the Scots agaynst the Englishe man Anno. 1140. Maude the Empresse came into England agaynst Steuen King SteueÌ„â—ken prisoner What it is for princes to be hard and straite to their subjectes K. Stephen and Robert Erle of Glocester deliuered by exchaunge Ex incerti autoris chronise The decease of Geffry Plantagenet Henry Duke of Normandy Henry entereth into England Theobalde Archbishop of Cant. Peace betwene king Steuen and Duke Henry concluded The death of K. Steuen S. William of Yorke Gracianns the compiler of the popes decrees Petrus Lombardus maister of the sentence Petrus Comestet Hugo de sancto Victore Bernardus Clareualensis Hildegare Ioannes detemporibus The fewes crucified a christen body at Norwich The order of the Gilbertines The Lordes prayer and the Creede in Englishe Matthaeus Pariensis lib. Chron. 4. Steuen king of England Cursing with booke bell and candle Anno. 1138. Pope Lucius the ij warring agaynst the Senators Spirituall excommunication abused in temporall causes Hadrianus a Pope an Englishman Anno. 1154. King Henry the second Thomas Becket chauncellor of England Anno. 〈◊〉 Gerhardus Dulcinus Preaches agaynst Antichrist of Rome Ex 〈◊〉 Gisbaron si Anno. 11â—â— Fredericus Barbarosa Emperor The pope displeased that the Emperour did not held his right stirrup The Emperour holdeth the Popes stirrup The Popes old practice in setting Princes together by the eares War more gaynefull to the Pope then peace Warre stirred vp by the Pope The pope driuen to entreate for peace The godly proceedings of Frederick the Emperour agaynst the pope A letter of Pope Hadrian to the Emperour Fredericke The Emperours name before the Popes A seditious and proud letter of the pope to the Bishops of Germany Well bragged and like a Pope Scripture well wrasted Ex Radenuico in appendice Frisingensis See the ambitious presumption of a proude priest Note here a couragious hart in a valiaunt Emperour An example for all princes to follow Note The order of Erenuâ—â— Anno. 1159. The saying and iudgement of P. Adrianus of the papall sea The popes rather successors to Romulus then to Peter Pope Alexander the third Alexander curseth the Emperour Anno. 1164. Volateran â—ken with a â—tradiction Concilium 〈◊〉 The clergie â—ounde to â—he vowe of â—hastitie Papiâ—tes are not so much in pro 〈◊〉 chastitie as in desining chastitie Tho. Becket Archb. at Cant. Becket no martyr Herberturde busebam Ioan. Charnot A lanus Abbot of Tenchbury Gulselmus Cantuariensis Tho. Becked described What commeth of blinde zeale destitute of right knowledge The life of Tho. Becket Polydorus mistaketh the mother of Becket Ex Roberto Criâ—eladensi Ex Florilego 〈…〉 The 〈◊〉 of vanâ—â— recited betweene 〈◊〉 king 〈◊〉 Archb. The kings custome Out of an Englishe Chronicâ—â— as it appearreth 〈◊〉 en cured Frenchâ—â— Erle â—â—lord 〈◊〉 The lawes of Claredoun Beckets additioÌ„ Saluo ordine suo The Bishop of Chichester The stubberne wilfulnes of T. Becket T. Becket relenteth to the king Becket yeldeth to the king Saluo ordine left out in the composition Becket repenteth of hys good deede A letter of pope Alexander to T. Becket Becket enterprising agaynst the king◠〈◊〉 to flye out of the realme Becket taunted of the king Ex Rogero Houed prâ— parte historia continuas a post Bedam The kinge to be the Pope Legate The ceâ—sty dissimulation of the Pope The popes secret letters to Becket More then an C. murthers done by the clergye Guliel Neuburg lib. 2. ca. 16. Becket cited to Northampton The Archbish. condemned in the Councell of NorthamtoÌ„ in the loâ—â—e of all hys moueables Becket required to geue an accompt The verdite of Winchester The counsell of the Bishop of London Canterbury Winchester Chichester Moderate counsell Lincolne Exceter Worcester Becket the Archbishop replyeth agaynst the Byshops A great â—â—ielle growen in the church because that Byshop may noâ—â—â— aboue 〈◊〉 and prince Becket destitute and forsaken Becket 〈◊〉 with 〈◊〉 nes when he should appeale A masse of S. Steuen 〈◊〉 saue hym from hys enemies Becket answere to the Bishops â—â—câ—â—t appealeth to Rome London appealeth from the Archbish. A masse to charme away persecutors Becket caryeth with hym the sacrament going
pudenda Belly cheare of yl disposed prelats and of Monasteries not to be nourished with temporalties and appropriations Correction of the clergie 2 q. 5. Praesul Ibid Nallam Punishing of adultery belongeth to secular magistrates rather then to prelates Good kings ought to depose wicked Popes De censecratione id est 2. cap. Seculares The Popes lawes contrarye to themselues The pope his Cardinals no part of the true Church The Canon lawe full of heresie Math. 20. The sermon of K. Wimbeldon The calling of God is â—iuers Iob. 10 2. Cor. 7. 1. Peter 2. 1. Thes. 4. Prou. 8. 2. Tim. 4. Nota Three questions The first Second Third Against Simony Questio Solutio Questio Solutio Iohannes Chrisostomus Homelia 27. Note The rashe making of ministers Ose. 4. Bernardus Esa. 22 quis in bio aus quasi quid his Iere. 31. Sap. 6. Kingeâ— Princes and magistrates admonished How thou hast entred Osâ— 8. 2. Para. 10. How hast thou ruled Deut. 9. Pro. 13. Math. 7. How hast thou liued Rom. 5. Susan Socrates Valerius Maximus libro 7. The third Baily Austen The third admonition in generall to euery christé man Moralli Greg. 8. â—atha 6. Expositio Eccl. 5. Iob. 22. Against couetise Gregory August de conflictu Sortutis Socorum Bartholomeus de proprietatibus rerum Austen Augustin Psal. 54. Innocentius Nume 22. Iosne 7. 4 Reg. 5. Acts. 5. Ambrosius de sue libello de Naboth Iohn 24. Math. 27. 3. sumners Sicknesse Age. Death Iob. 14. Deutero Corinth 12. Tobi. 2. Antioche The second somnet Properties of death Esaye The third somner distinstio mortis Augustinus The day of Iudgement In knowen the worlds sicknes Math. 21. â— Tim. 3. Luke 12. 1. Co. 10. Chrisostom A proper similitude Ioachim Maide Hildegar Augustine Math. 24. Note Antichrist to come an 1400. This sermon ergo was made an 1389. Apo. 6. Expositio Nero. Constantinus magnus Siluester The 3. seale Expositio The 4. seale Expositio The 5. seale The 6. seale The 7. seale Apoca. Note Conclusion Vide supra pag. 429. Vrbanus 3. Bonifacius 9. Innocentius 7. Gregorius 12. The Cardinals deuise to cease the schisme The vow othe of the Cardinals made for the schisme The oth and vow of pope Gregory 12. Ex Chron. D. Albani The pope falsely periured Cardinals leaue the periured pope Ann. 1409. King Henry 4. to pope Gregory 12. 2. hundred thousand slaine by schisme of Rome 30 thousaÌ„d slaine in campe fighting for the bishoprick of Leodium King Henry 4. to the Cardinals Concilium â—â—sanum Exchro D. Albani Anno. 1410. Concilium Pisanum Pope Alexander 5. 3. popes togeather The vaine remissioÌ„ by the popes indulgence Pope Alexander dead Pope Iohn 23. Ex IoaÌ„ Chocleâ— De historia Hussiaru lib. 1. The Gospell beginneth to take roote in Bohemia The letter of pope AlexaÌ„der 5. to the Archbish Swinco of Bohemia The Popes cruell bull against Iohn Hasse Ihon Husse obiecteth against the popes cruell Bull. Tbe popes Bull coÌ„trary to christ The notable iudgement of God in striking the aduersaries of the Gospell The Gospel seldom times long quiet Pope Iohn 23. The pride and glory of the clergie of England in those dayes XI dayes of pardon geuen by Tho. Arundel Archb. Ringing of Curphew * If this be not blasphemous derogatory to Christ let the reader iudge These men make a Bellona of our Ladie False helpe fought and set vp of Idolaters * The Papists would sucke our Ladies pappes * Will you stand to this doctrine yee Catholikes * Popishe blasphemy fighting against the grace of Christ. Ringing of Curphew XI dayes pardon for 5. Aues Heaping vp ceremonies in the church The pompe of the popes Church noted Churches of London suspended for not ringing at the comming of the Archb. * Oh iniurious enemies to Christ his humilitie Organs suspended in the Church because the belles dyd not ryng Ex Regist. Tho. Arundels Variance betweene the B. and Prior of Worcester for not ringing at the Bishoppes comming Ringing in the Archb. at S. AlboÌ„s Ex. Regist. Hem. Chicheley Fol. 365. W. Courtney Archb. of Cant. Ex Regist. W. Courtney Ex Registro W. Courtney Mark ye Gramarians litera for littour Ex Regist. W. Courtney Archbish Cant. Penance enioyned for bringing straw to Lords horse Excommunication and absolution abused Notes of this kings parliaments The popes iurisdiction excluded out of this realme Ex Anno. 1. Reg. Henrici Act. 27. Anno. Reg. Henr. 4. Ast. 29. An. 8. Reg. Henri 4. Act. 116. An 8. Reg. Hen. 4. act 114. Ibide act 37 Ex Rotulo Parlamenti an 9. Henrici 4. The wickednes of popes prouisors in citing and depriuing beneficed men in England their citation being not knowen in the realme Ann. 9. Regis Henrici 4. act 43. Ex Chronic. D. Albani Fabiano alijs A computation of Churche goods to how much they doe mount Ann. 1413. The kyng had a prophecie that he should die in Ierusalem Prophecies deceiueable Ex vetust Chron. Anglico cui initium est That al men called The prophecie of pope Syluester 2. King Henry â— Great tempest at the coronatioÌ„ of the new king A synode called at London S. George and S. Dunstanes day made double feast The feast of the popes church described and deuided Festum duplex Principale duplex Maius duplex Minus duplex Inferius duplex Constitution against councell Ex tab festorum Simplex festum in the popes church Trouble of the Lord Cobham Ex Chron. Monac Albanensis Vid. pag. 508. Walden in fasciculo Zizaniorum Wicleui The L. Cobham accused for maintayning the Gospel of Christ. The L. Cobham accused for his Christen belefe Processe against him A spiritual practise The kyng speaketh for him His gentle promise The kinges admonishment to the L. Cobham The aunswere of the L. CobhaÌ„ to the king Rom. 13. 1. Pet. 2. L. Cobham obedient to the king A most christen obedience 2. Thesl. 2. Math. 24. The L. CobhaÌ„ forsaken of the king Lord Cobham sommoâ—ed by the Archb. Iohn Butles playeth Iudas part Citation set vp against the Lord Cobham The citatioÌ„s takeÌ„ downe False accusations against the Lord Cobham L. Cobham excommunicated L. Cobham againe cited L. Cobham confesseth his God before men The Apostles faith The commoÌ„ creede of Christians A doclaratioÌ„ of his belief 1. Iohn 5. Galla. 4. Iohn 1. Luke 2. Christ is the onely head of his Church The church deuided in three partes Contrary wrote he ad parliamétuÌ„ Ex Waldeno The church militant deuided in three What the priestes should be Knighthood what it should doe Marke here a most christen hart What the commoÌ„ peoought to doe Beliefe of the L. Cobham concerning the Sacramentes The Sacrament of the aulter Gods law to be preferred before mans lawe A Christen desire of the L. Cobham This request was lawfull Obedience vnto his king The Christen stomacke and maÌ„hoode of the L. Cobham No reasonable offer would serne L. Cobham appealeth froÌ„ the Archb to the
pope Straight handling of the kings L. Cobham would not obey the beast The confession answer of the L. Cobham newly copyed Cayphas sitteth in consistory Antichrist was here in full power A signe of gods true 〈◊〉 The Sacrament of the Lords â—ody Penaunce Images Pilgrimage The aunswer examined Quarel picked where 〈◊〉 was geuen The Christen aunswere of the Lord Cobham vnto their quarellinges The wolfe was hungry he must needes be fed with bloud A tyrannous whore is that mother His auÌ„swer not to their mindes Antichrist setteth men aboue God The L. CobhaÌ„ resorteth vnto Christ. What could be more reasonably had if they had reasoÌ„ to receaue it A doctrine of deuils to blinde the simple Ex magna professu Thom 4 Arundel The first Article The second Article The third Article The seede of the Serpent The fourth Article He seeth their ignoraunce and malice He putteth his life in Gods hand Ex â—troque exemplari The couÌ„sell of Cayphas The phariseis and Scribes A rable of Antichristes ConciliuÌ„ ma lignansiuÌ„ For a false coulor sweare they All done to deceiue the ignoraunt Lord Cobham commeth againe before them Ex â—etusto exemplari LondineÌ„siuÌ„ The curse of Antichrist Malachi 2. A woluishe after of gentlenesse L. Cobham confesseth himselfe into God Mans law before Gods law preferred â—liere 51. The Christen beliefe of the Lord Cobham Math. 26. Mark 14. Luke 22. 1. Cor. 11. Antichrist alloweth not this faith The sacrament of the aultar Iohn Whithead gone from his opinion All this would not helpe A blasphemous bloode Quarell pickers The sacrameÌ„t of Christes body is both the body and bread Neither will scripture nor reason serue This opinioÌ„ hath S. Augustine Gelasius contra Eutichen The popes diuâ—nitic Materiall Iohn 6. An heresie after the papistes making 1. Cor. 10 The sacrament is called bread The determination of the church must stand whatsoeuer Paule saith A most christen aunswere The iudgement of L. Cobham concerning the determinatioÌ„ of the Church The Doctours consounded in their owne question The L. CobhaÌ„ beleueth not in the Pope An heresie after the papistes Holy church defined Consider him to be then in shrewde handlinge Walden contra Wieleuistas li. ar 2. Cap. 67 How we may iudge or not iudge by the scriptures Math. 7. Iohn 1. Iohn 7. Deut. 16. Psal. 56. Diuersitie of iudgementes A persite aunswere Esay 5. Esay 55. Walden in prafasione doctrina 7. A great aduersary Hieroni. in breniâ—ri im minori Luke 11. Iohn 10. Doctours when the scripture faile they begin to raise The clergie to sit on life or death hath no ground in scriptures Followers of Cayphas 26. Bishops of Rome togeather mat tirs saue one ly 4. A coÌ„parison betwene the martirs and the Popes tyme. A coÌ„parison betwene Christ and the Pope Rome is Antichristes neast Esay 9. Friers proued seditious and yet fouÌ„d no traytors Math. 23. The religió of Bishops Note I pray you how those are counted traitors and sedious that teach or cause Gods truth to be taught Luke 23. Iohn 19. Math. 24. Prophecy Prophecy Priestes Deacons Market this working of Sathan Act. 6. The first article Transubstantiation of bread into the body The L. Cob his beliefe in the sacrament Theâ— Article Confessió of sinne to God onely Malachi 20 The 3. Article Who is next into Peter Succession not of place but of conditioÌ„s maketh Peters heire Antichristes head body taile The 4. Article Pilgrimage What is to be dóe with Images Saintes are becoÌ„e now couetous beggers A whelpe of the same heare Images not to be worshipped The crosse whether it is to be worshipped Galat. 6. The materiall crosse is not materiall to our faith What it is to reioyce in the crosse of Christ. SlauÌ„dered with the truth These meÌ„ seeme to stand onely vpon their estemation amoÌ„gest the people A woluishe offer of gentleness Bloudy muâ— therâ—n Suffered of god as a plague An hereticke foâ— confessing of Christ. Ezec 18. Ezec 35. The wolfe would appeare charitable See if they shew not themselues Ex magno processu Thomae Arund eli That church is an whore A true shepe heareth the voice of a true pastor A colour of deceite As Caiphas did Christ. Christ is condeÌ„ned in his faithful members How spirituall these fathers are Keepe the sepul chre neuer so much yet Christ will rise None office left vndone pertaining to Antichrist What care is here to hold vp their popery Tho. Waldi in susesculo ZizanioruÌ„ Wseleus Richarde Clifford Rob. Mascall Ex â—eroque exemplari Math. 10. Iob. 1. Math. 10. He prayeth for his enemyes Ex â—etusto exemplari LoÌ„dinensiuÌ„ A testimoni all made by his frendes To stop lying lippes A rehersall of his belief In forme of bread but not without bread he meaneth The clergie in hate of the people A practise of false priests These are their coÌ„mon feates Walden in sasesculo zi zansorum Wielens Make from whence this geate commeth Fine worâ—â—â—hip I 〈◊〉 Alas good can thou 〈◊〉 slaundeâ—◠〈◊〉 proue 〈◊〉 by 〈◊〉 No scripâ—â— haue they to 〈◊〉 Intollera 〈◊〉 〈◊〉 they 〈◊〉 made 〈◊〉 such an 〈◊〉 And this maintaine they still The pope holy bible of papists Marke this haÌ„dling This charge geue they commonly For confirmation of this historie Ex archiuis et Regist. Tho. Arund Archiep. Cant. Polydorus and Edw. Haull deceiued A thing thought right necessary that the L. Cobham should be made out of the way or els not possible for papistry to florish Sir I. Oldecastel in fauour with the kyng The keyes of the church falsely wrasted The L. Cobham excommunicated The L. Cobham cast into the Tower The teres of the Crocadile Popish absolution neglected The Sacrament of the aultar Of penance Of Images Of pilgrimages See whether these men picke quarelles where they neede now Here is no mention made of the worde of God Wolues clothed in 〈◊〉 skins The summe in the poâ—â—â— beliefe Confession The Popes â—â—premacy Pilgrimage Conueneâ—â—â— in 〈◊〉 〈◊〉 Christum 〈◊〉 Psal. 2. The sacrament both body and bread in diuers respectes How confession is to be alowed What honour is to be done to the crosse The pope is Antichrist the Byshops are his members and fryers his tayle The bolde talke of the L. Cobham They cal them selues humble which rule ouer kinges and exercise the tyranny of the world Folowing christes footsteppes cleane contrary The vniuersall church meaning by a figure the part for the whole They call light darknes and darknes light Like will to like So did the Pharisies deliuer Christ vnto Pilate Syr Rob. Morley The L. Cobham returned againe to the Tower Alanus Copus Anglus with his fixe Dialogues Erostratus to get him a fame set Dianas temple on fire Alanus Copus Anglus intemperately abuseth hys penne Copus a barker agaynst dead me ... Answere to Alanus Copus Indifferency of the reader craued Whether the L. Cobham be to be iudged a traytor or a martyr The L. Cobham true and obedient to
Kyng Henry 4. The Lorde Cobham in the begynning fauoured of kyng Henry the 5. The kynges displeasure procured agaynst the L. Cobham by popish prelates The L. Cobham obedient to the kyng The L. Cobham confâ—at in his fayth to the sentence of death The L. Cobham worthy the name of a Martyr The name of a martyr what it signifieth Calumnis Syr Roger ActoÌ„ knight M. Iohn Brown Esquire Iohn Beverley preacher Rob. Fabian proued with an vntruth An vntruth in Alanus Copus Praying and preaching in dicke corners a common thyng in time of persecution Ill will taketh all thinges to worst meaning An other vntruth in Alanus Copus An vnlikely tale The L. Cobham no traytor Alanus Copus pag. 833. lib. â—â— Alanus Copus taken with an other vntruth Ex statuto Reg. Hen 5. an â— cap. 7. The former ediof Acts and Mon. pag 175. The preface or preamble of the statute (A) A (B) B (C) C (D) D (E) E Here it appeareth at whose sute and supplication this statute was set forward as also the cause why AstiteruÌ„t reges Pharosaes (F) F (G) G (H) H (I) I (K) K (L) L (M) M Notes vpon the statute foresaide Prefaces before statutes not to be regarded in triall of truth Statut. an 2 Hen. 5. cap. 11. The preface â—efore the â—tatute DecoÌ„bureÌ„do Ex fetussis astrumeÌ„tis False accusaâ—â— no newes 〈◊〉 Christes â—â—rch Example of Nemesion Martir pag. â—â— Example of Cyprian pag. 69. Example of â—â—â—tine the Martyr Example of somelius â—â—sh of RoÌ„e pag. 65. Lawes and statutes â—ounded â— false 〈◊〉 against the Chritians The persecuting statutes in the primitiue church and of the latter church coÌ„pared Feare hatred causers of persecution Vide supra pag. 48. The matter debared by recordes whether the L. Cobham and sir Roger Acton were traytors or not (A) A Rumors Congregations Insurrections Insurrection of the Lollordes against the king not lykely (B) B A slauÌ„der of the L. Cobham that he inteÌ„ded to destroy Christen fayth Cyprian lib. 4. Epist. 2. (C) C The Lord Cobham falsely slauÌ„dered for intending to destroy the king How vnlyâ—e it is that the L. Cobham did rise against the king Examples what an heard matter it is to rise against the king The nobles against K. Henry 3. The noble against K. Edward 2. The nobles against K Rich. 2. The nobles against K. Henry 4. The insurrection of the L. Cobham against the king iudged by circuÌ„stace A rebellion â—o be of â—0 thousand and yet no countrey to â— knowen â—rom wheÌ„ce they came it is not like Neuer was 〈◊〉 rebellioÌ„ of commons in England but the speciall couÌ„trey from wheÌ„ce they came was noted and knowen (D) D Another false reporte of sir Iohn Oldecastle that he inteÌ„ded to kill all maner of estates in the realme (E) E An hard matter to destroy all policie and lawes of a land Obiection Aunswere Ex originals statut Hen. 4. cap. 15. The reason and cause how chroniclers oft times be deceiued Alanus Copus deceiued by his chroniclers Horat. arâ— Poet. (F) F The body of the statute an 2. Reg Hen. 5. cap. 7. examined (G) G (H) H (I) I (K) K (L) L (M) M Iustice Stanford of the plees of the crowne lib. 1. cap. 33. The first procurers of this statute Practise of prelates to couple treason with heresie Alanus Copus pag. 833. lin 4. The wordes of Commission against the Lord Cobham B Examples of 〈◊〉 falseâ—â— accused â—or treasons A Ouâ— Engliâ—h Chroniclers examined by the wordes of this Commission (B) B (A) A (B) B (C) C (D) D (E) E (F) F (G) G (H) H (A) A The first note concerning the date and day both â—f the Commission of the verdicâ—e of the Iurers concurring on one day (B) B The secoÌ„d note of the names of the Iurers left out (C) C The 3. argumeÌ„t by making a Regent the king being not yet gone ouer (D) D The 5. argumeÌ„t by coÌ„trarietie (E) E The 6. argumeÌ„t by the persons vnknowen (F) F The 7. argumeÌ„t by the vnskilfull penning (G) G The 8. argumeÌ„t by the date and tyme. (H) H The 9. argumeÌ„t by errour and wrong naming the Dukes (I) I The 10. note or argumeÌ„t by the absence of the partie The 11. note or argument The 12. note or argument The L. Coâ— sir R. Actâ—â— c. proued no traitoâ—â— The 13. note or argumeÌ„t Aunswere to the allegation of Fabian Polydore and Hall c. Modestie commended in writers Two things to be obserued iâ— story writers The ground of histories to be coÌ„sidered All thinges not true that be fouÌ„d in stories Wordes without probation are not sufficieÌ„t in story matters Chroniclers how farre and to what effect they serue Histories not rashely to be beleued The testimony of Fabian 〈◊〉 the 〈◊〉 Cobham â—â—â—mined The testimony of Rich. Belward for the L. Cobham Ex Regist. Epise Noruic Witnesses against the L. Cobham 〈◊〉 not togeather Fabian conuict of a manifest vntruth in his story of the L. CobhaÌ„ Fabian part 7. in â—ita Henr. 5. pag. 390. Ex regist Archiep. Cant. The testimony of Polydore examyned 5. Vntruhes of Polydore noted in one story 1. Vntruth 2. Vntruth 3. 4. Vntruth Gopus pag. 833. lin 11. 5. Vntruth An other Vntruth in Polydore noted The testimony of Hall against the L. Cobham examined Cope a carper of storyes where of he hath no skill Aunswerâ— to Ed. Hall Hall raceth out his owne storie writâ—â— against the L. CobhaÌ„ Hal. in â—ita Hen. 5. pag. 2. b. lin 30. Hall in the storie of the L. Cobham sir Roger Acton a greeth not with other stories Vntruth in Hall noted Hall doubtfull in the story of sir R. ActoÌ„ c. Halle no witnes in sir Roger Actons case RepugnauÌ„ce noted in the witnes a-against the L. Cobham sir Roger Acton 1 1. RepugnauÌ„ce in the place 2 2. Repugnaunce in the place Ala. Copus pag. 833. lin 12. 3 3. RepugnauÌ„ce in the yeare 4 4. RepugnauÌ„ce in the month 5 5. Repugâ—auÌ„ce in the day Papistes can â—ot see great â—â—ames in tâ—eir owne eyes which spye small motes in other Popes traytours to their Emperours princes The Popes saintes and confâ—ssours many were traytours R Scrâ—â—◠〈◊〉 of 〈…〉 and 〈…〉 holy 〈◊〉 Popes coÌ„monly traytours Tho. Lancaster traitor and yet made a Sainâ—t by the Pope EdmuÌ„d Archb. of Cant. rebelled against his prinâ— and yet made a Saint by the Pope Tho. Arundâ—â— a ranck traitour against his king and yet a great piller counted in the popes church Pope Gregory 7 a traytor against the Lords owne body Vide supra pag. 172. Vide supra pag. 383. Religion coÌ„moÌ„ly maketh treasoÌ„ among the papistes AuÌ„swere to the second part of Copes accusatioÌ„ concerning his vntrue charging of the booke of Actes MonuÌ„ The booâ—â— of Actes 〈◊〉 Monum to true if it had pleased god otherwise Vngentelenes noted in Cope The nature of the spider Copuâ— Sycoplianta The Calendare of the Actes and
Ferdinandus K. of Hungary Buda Varadinum and the citie called Quinquecclesia taken of the turke Contention betweene Ferdinandus and Vaiuoda Vaiuoda flieth to the turks Horrible examples of the turkes crueltie The esseminate cowardlynes of the souldiours in Altenburch The castell of Altenburch yelded to the turke Neapolis besieged of the turke The turkes army of 250 thousand souldiours Vienna be sieged of the turke Fridericus Earle palalatine captaine of Vienna Fridericus Earle Palatine WilliaÌ„ Rogendorffius Nicholaus Earle of Salme captaines of Vienna Preparation within the Citie of Vienna against the turke Prouision made for victualing the citie Good couÌ„saile experience refused Rashe hardines of our Christians in skirmishing with the turke The wretched cruelty of the turkes against the Christian captiues The message of the turke to the Viennians The aunswere of the VieÌ„nians to the turke Solymanus approcheth Vienna with three great armies A messenger sent from FerdinaÌ„dus to Vienna The siege of Vienna beginneth The Lordes power and prouidence in keeping the Citie of Vienna The slaughter of the turkes about the walles of Vienna The manlynes of Captaine Rogendorffius against the turkes An other assault of the turkes against Vienna Another repulse of the turkes Vienna vndermined by the turkes An other assault of the turkes against Vienna The turkes agayne repulsed An other assault of the turkes repelled The turkes at variance among themselues The Turke and his souldiours could not agree The turke entreateth his soldiours Compulâ—â— of men serueth not where the Lord defendeth The slaughter of the turkes at Vienna The turkes slaine The turke beginneth to take couÌ„saile to retire Solyman remoueth raiseth his siege from Vienna The turkes campe pursued in their flight The priuy purpose of the turkes preuented The rest of the turkes slaine in the campe The mercyfull protection of God ouer Christendome Gods blessing goeth with the mainteyners of his true worship religion Ex Melchiore Soitero lib. 2. de Bello Pannonico Nicholaus Iureschitz a valiaunt Captayne A miraculous example of the Lordes protection prouidence The turke falseth his siege from Gunza The Emperour Charles Ferdinandus begin at length to sturre against the turke The turke refuseth to tarry the Christian army The turke warreth against the king of Tunece Tunece wonne of the turke Tunece recouered againe by Charles the Emperour Taurus a citie of Persia taken of the turkes 20 thousand turkes slaine of the Persian king Corcyra the Iland wasted spoyled by the turkes The I le of Zazinthus Cythara spoiled by the turkes Captiues of the Christians Warre betwene the Egyenetes the turkes Egina taken of the turke The citizens of Egina slaine of the turkes The women of Egina miserably entreated and captiued of the turkes The Ile Parum and Naxus Ciclades subdued of the turke Ex Ioan. Crispo Note what hurt commeth by the dissention of ChristiaÌ„ princes Stiria is a countrey or prouince neare adioyning to Austria The falshood of the turke with the Venetians Nouum CastelluÌ„ in Dalmatia ouer thro wen by the turke the people slaine The contention in Hungary betweene FerdinaÌ„dus Vaiuoda his successors The communication betweene Monachus and Ferdinandus What hurt may come of rashe suspicion The turke called agayne into Hungary by the dislentioÌ„ betweene Monachus and Ferdinandus The cowardly viage of Ioachimus Duke of Brandeburg against the turke 500. Christian souldiours taken and carried away of the turkes The horrible punishments practised of the turkes against the Christians Ex Ioan Ramo de rebus turcicis lib. 2. The falsenes of the turke in keeping no promise with the Christians An horrible example of the beastly crueltie of the false turke Ex epist. Marti Stellae de successibus tur carum c. The castle of Walpo wonne of the turkes A notable example of Gods iudgementes lighting vpon themselues which meane false hoode toward the innocent The citie of 5. churhes yelded to the turkes The byshop leaueth his flocke in the bryers Soclosia a towne in Hungary subdued of the turkes Couetousnes of wordly goodes is the destructioÌ„ of many a man The turke keepeth no promise Example what commeth by Christen mens yelding to the turke Strigonium a citie in Hungary besieged of the turkes Negligence of Christen princes in publicke defence Three speciall helpes of the turkes in winning townes cities The citizens of Strigonium flie the citie The towne of Strigonium destroyed after the flying of the citizens the castell defended An Italian feare in yelding the castle of StrigoniuÌ„ to the turke A turkishe truce taken with the Christians they not knowing thereof The false turkes neuer true in promise The miserable affliction of our Christen souldiours taken at Strigonium Holy souldiours Martius slaine of the turkes for their faithfull religion Ex Ioan. Mart. Stella in Epist. ad fratros Diuers opinions of the VieÌ„nians touching these miserable afflicted souldiours Tath subdued of the turkes Victory hath neuer successe vnder awicked captaine and swearer Alba Regalis besieged of the turke The turkes deuise in filling vpp the marishe A stratageme of the Christians against the turkes A note touching the French king that then was Ex epist. Ioan. Marti Stella ad fratres De Turcar. in Hungaria successibus The outwardwalles gott by the turkes A miserable slaughter of Christen souldiours Let neuer good Christians stand to the turks gentlenes The cruelty of the turks against the Christians What it is to yeld to turke and to sticke to hys promise The CityzeÌ„s of Alba destroyed of the turkes Halfe of a young child found in the satchell of a captiue coming froÌ„ the turkes The castell of Pappa wonne of the turkes WizigraduÌ„ gotte and surprised of the turkes The false dealing and crueltie of the turkes against the Christians Nouum castellum in Dalmatia wonne by the turkes The discord of ChristiaÌ„ princes within themselues The turke occasioned to returne out of Europe into Asia The prouidence of God for his Christians An other example of Gods prouidence for his Sylyman the turke murdereth Mustapha his owne sonne The louing prouidence of our Lord for his Christians Good hope at Gods hand to be conceaued of Christians Good newes of the turkes lately repulsed by the Christian. 8000. turkes slaine Christian captiues rescued taken from the turkes 800. turkes slaine A great captaine of the turkes slaine and his treasure taken The turke pearcing into Italy Coniectures why it is to be feared that the turke shall gette Rome The phrophesi of the 18. chap. of the Apoccalipseâ— pounded The third cause Ex Paulo Iouâ—o The fourth cause Ex Ioan. Auentino Annal. lib. 3. fol. 30. A prophesi A caucat to the bishop of Rome if he be wise Ex Pauâ—o Ionio Authours of the turkes stories Persecution vnder the turkes Comparison betwene the persecutions of the primitiue church and of the latter church Three speciall enemies of Christes Church Apoc. 16. The crueltie of the furious turkes described Two things to