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A07116	A defence of priestes mariages stablysshed by the imperiall lawes of the realme of Englande, agaynst a ciuilian, namyng hym selfe Thomas Martin doctour of the ciuile lawes, goyng about to disproue the saide mariages, lawfull by the eternall worde of God, [and] by the hygh court of parliament, only forbydden by forayne lawes and canons of the Pope, coloured with the visour of the Churche. Whiche lawes [and] canons, were extynguyshed by the sayde parliament ...	Parker, Matthew, 1504-1575.; Morison, Richard, Sir, d. 1556, attributed name.; Ponet, John, 1516?-1556, attributed name.	1567 (1567)	STC 17519; ESTC S112350	311,635	404

commendation he went about to haue spoiled them for his sake but the nobilitee restrained his hastie and vnruly violence and attemptes Of whose doynges in diuerse countrees what hurte came vnto them by his hotte spirite how many thousandes were destroyed in seditions for his sake and what furie he shewed euen to some simple folkes that erred of simplicitee in a mattter of no greate importaunce for the precise daie of keepyng the Easter whiche menne were called quarto decimani it were to long to write of But in the ende this Nestorius for his vnworthie behauiour in pride and insolent extremitee woorkyng altogether contrary to the custome of the Churche saieth the historie againste suche heretikes God forsooke hym with his grace so that hym self was entangled with a certaine heresie whereof his Chaplen Anastasius who was in greate estimation with hym was the first deuiser Whiche he held strongly because he sawe his glory and estimation hange thereon But yet afterward at an other tyme perceiuyng daunger to bee at hande if he had not tourned Catte in the panne euen in an hower space as earnestly with it and as earnestly againste it in pretense and in woorde onely reuolted whereupon God I saie for so daliyng and foltryng in his conscience did reuenge it at the laste moste worthely in hym But first it was the occasion of a greate scisme that could not be pacified but by the Ephesine Counsaile whiche was specially for the condempnation of his erroure gathered together vnder Celestine And finally after his tongue was eaten with wormes died most miserably by Goddes hande as Nicephorus telleth Where he began in the catholike faithe but subtelly and not simplye weiyng the principles of the faithe proceadyng not fatherly but tirannically in his doyng died in heresie and is now regestred for an Arche heretike shal be so taken to the worldes ende Whiche storie yet I dooe not rehearse as though I would insinuate an immunitée to heretikes that troubleth the quiet of the common wealthe or as I were in that opinion wherein once yet S. Augustine was but by experience recanted his opinion that heretikes should bee suffered to doe and saie what thei lusted 48. Epistola ad vincentuo● and so by a little and little kendle the fire of intestine sedition to perill the whole body But I reporte it partly to note that extremitées of proceadynges doeth hurt and that sodaine alterations in Realmes maketh perturbations And yet my opinion is as the opinion of diuerse olde and newe learned menne be that it maie be borne with suche a manne whiche quietly liuyng in his state and in his owne conscience tariyng vpon Goddes workyng in his harte by hearyng and expendyng Goddes woorde to holde that whiche maie be to his soules saluation if he doe no outward déede and example to disturbe the Ciuile societée of the common wealthe where he dwelleth And this storie maie also serue for al kyndes of men to be a very fearfull example if we will in Gods causes daily at our pleasure for such I saie as out of one mouth breathe out bothe hotte and cold allowe and condempne the self same thyng with the tourne of their hande praiseth and dispraiseth as the daie tourneth very successours of Lybanius that inconstant Sophist or rather Sophister whiche with his eloquēce praised the Emperour Constantius by his life tyme and when he was once dead dispraised hym againe as faste Inconstaunte flatterers tournyng like Weathercockes not of conscience from the worse to the better but as the windes blowe so set vp the saile Whiche maner of menne muste néedes stande in feare that the vengeaunce of God hangeth nigh ouer their heades if thei repent not of their saiyng and vnsaiyng He can not but be spued out of Goddes mouthe that is neither hotte nor colde but will haite on bothe legges for the gaine of his peny Noughtee and deceiptfull menne saieth sainct Paule that will not be contente to erre theim selues but muste induce other into the same with them Menne that haue delight to be aucthours of sectes to haue the traine in pompe to followe theim whither soeuer thei goe vtterly tourned vpsidoune bearyng in them selues the iudgemente of their owne damnation Yea in conclusion pronouncyng the sentence of iust condempnation vpon them selues with their owne mouthes reproued and conuinced by their owne cōscience For as the wise man saieth Sapi. 17. Formidolosa res est malitia proprio teste conuicta in conscientia delitescens mala semper praesagit It is an heauy thyng when a mannes owne consciēce beareth recorde of his owne wickednesse and condemneth hym For a vexed and a wounded conscience taketh euer cruell thynges in hande and driueth hymself to an ende As we reade in the Ecclesiasticall storie Tripert Lib. Cap. 38. reported by Socrates who telleth of a certain Sophister called Hecebolus emong diuerse others whiche he saieth bearyng in pretence onely the Christian name of a corrupte mynde for that thei preferre their treasure and presente wealthe and honour before the dignitée of true faithe and therevpon fall to the wickednesse of Sacrifices The same Hecebolus saieth he folowyng and attemperyng hym self to the maners of the Emperours fained hym self in the daies of Constantius to be a most feruent Christian. But when Iulian the Apostata was ruler by and by he was a Panime and by his orations made Iulian a God And when Iulian was dead in Iouinians tyme he would haue béen a Christian againe Whereupon for the mutabilitée and lightnesse of his religion his conscience draue hym to the Churche gates and there caste hym self flatte doune and cried out with a loude voice Conculcate me sal infatuatū come saieth he and treade me vnder your feete vnsauery Salt that I am From whiche tournsicke spirite God preserue vs all Now to finishe that was promised to declare what moderations and tollerations hath been vsed before tyme and be at this daie to be séen in some other dominiōs of Christendome to shew the opinions of certen learned menne that bee knowen to haue had some iudgement in suche causes as well old as new that be of a farre other determination then this singuler Ciuilian is of I shall beginne with that noble Prince Charles the .v. Emperour that now is a Prince of some experience I thinke this aucthour will not deny me He vpon debatement of matters in religion wherewith his realmes and dominions were sore disquieted and disordred set out his booke of Interim written and published I thinke with the allowaunce of more heades then one expresseth a toleration in the Clergie for their wiues which were then maried And permitteth them in the Ministerie and yet not maried by any Lawe that was passed by his aucthoritée whiche he would neuer haue deferred to a generall Coūsaill but would haue flatly condēpned thē therin if it had béen of such nature as this writer would make this realme beleue And where as he wisheth as all wise

fortissimus quisquis eligendus est idcirco non assumuntur infirmiores Math. xix cum omnes fortes esse non possunt Si enī omnes virgines esse possent nunquā dominus diceret qui potest capere capiat Et Apostolus in suadendo non trepedaret vnusquisque cōsideret vires suas vtrum possit virginalia pudititie implere precepta per se enim castitas blanda est quemlibet ad se alliciens sed cōsiderande sunt vires vt qui potest capere capiat That virgines are not of so greate price as are necessarie Priestes or that virgine Priestes are not so muche to be estemed as necessarie or nedefull Priestes For whereas euery man as he is moste strong and valiante is moste meete to bee chosen in an armie shall we not therefore take suche as are of meaner strength and courage seyng all can not bee mightie menne For truely if all could be virgines the Lorde would neuer haue saied he that can comprehende it let hym comprehende it And the Apostle in perswadyng would not haue been fearfull biddyng euery bodie to consider their abilitie whether thei cā performe the rules of virginitie and chastitie For chastitie of it self is as flatteryng thyng that entiseth euery one vnto her but our abilities are to bee wayed that who so can should laie hādfast on her These and suche like we desire the prudent fathers and Phisicians of the churche as muche to waye as the greate heape of euill resembled Canons and worse applied lawes brought in by the saied Ciuiliā trustyng that then thei will rather temper the rage that diuerse men be blowen with by the strong breathe of his booke then to incense their heate whereby thei shall declare the bishoplike charitie the pastorall carefulnesse in folowing their patterne in pastorship who bearyng with infirmities as a man sciens infirmitatem beyng skilfull what infirmitie meante rebuked the hotte spirite of his disciples saiyng Nescitis cuius spiritus estis You knowe not of what spirit ye are Filius enim hominis non venit ad perdendum animas hominum sed ad seruādas For the sonne of man came not to destroie but to saue the soules of menne In the meane season Hebr. iiii how so euer God shall worke Hunc cum habeamus pontificem magnum qui possit affici sensu infirmitatū nostratum tentatum per omnia iuxta similitudinem absque peccato Nam ex hoc ꝙ contigit ipsum tentatum esse potest ijs qui tentantur succurrere Cum fiducia ad thronū gratie eius stamus vt consequamur misericordiam gratiam inueniamus ad oportunium auxilium Cui sit oīs honor imperium Amen Sence we haue suche an high prieste as can bee moued with the sense of our infirmities and hath been tempted in all thynges in like maner as wee but yet without sinne for in as muche as it came to passe that he was tempted he also can helpe theim that are subiecte to temptations we therefore boldely stande before the throne of his grace that we maie obtaine mercie and finde fauour for helpe at the tyme of nede Unto whom bee all honour and rule for euer Amen ¶ To the worshipfull lower house of Parliament and studentes in lawe And you moste worshipfull Counsailers in the honourable lower house of Parliamente as all other professours and studentes in Lawes of this noble Realme expende with your selues what becommeth your prudence and learnyng your aucthoritie committed vnto you in this case and matter passed and confirmed by you with sadde and learned deliberation Among the Lacedemonians when a case chaunced in their Common wealthe that the insolencie of the facte tended to the open violation of the maiestie of the Lawe the poorer and weaker the persones were whom it touched to prosecute their right the more diligently and earnestly was it looked to especially of suche as were set in roume and place to conserue lawes whereby the mischief of the example might be repelled and the partie oppressed might be relieued As it was taken and reputed a case publike so publikely was it promoted for euery man to laie to his hand to helpe whiche thyng thei did not so muche onely for preseruation of Iustice whereby the glorie and fame of their Common wealthe might be enlarged as for to auoide the rebuke of their enemies whiche might haue noted them of rechelesse vanitee if thei should seme light to make lawes and lighter to reiect them or carelesse of them when thei were once made If ye succede in romes and places of suche prudente and wise menne whiche by their greate labour and trauell haue lefte to you a Common wealth stablished and fortified by lawes wherby ye liue in quiet possession of your owne enheritauncies ye knowe what ye ow● to your posteritie euen no lesse then to render the like to theim whiche ye haue receiued of your auncitours whiche thyng if ye delight to haue your Lawes wilfully deluded and wil●ly to bee defeated how can ye doe it It was once demaunded of Solon one of the seuen notable wise menne of Grece how it might bee brought about that verie little wrong and oppression might be practised in the Common wealthe Mary saieth he thus If thei whiche bee not touched them selues with iniurie against laws bee as muche greeued therewith as thei whiche suffer it for he whiche despiseth the Lawes in hurtyng one priuate man of a citée doeth hurte the whole common wealthe as muche as lieth in hym but now saieth he while we bee still and quiet at other mennes harmes or paraduenture reioyce at it the lightnesse of our myndes prouoketh ill men to bee bolder Ius saieth Cicero eiusmodi esse debet ꝙ neque inflecti gratia neque perfringi potentia neque adulterari pecunia debeat Quod si non modo oppre●sum sed etiam desertum aut negligentius adseruatum erit nihil est quod quisquam se habere certum aut a patre acceptū aut relicturum liberis arbitretur The lawe saieth Cicero muste bee so ordered that it bee not released for fauour neither borne downe by power nor yet corrupted by money for if it should bée not oppressed onely but also cowrrdly forsaken or yet more negligently preserued there should be nothyng that a man might compt suer that he hath or that he hath alredy receiued of his parentes or maie here after leaue to his children And how can any one member of the body so bee drawen out of ioynte that the griefe should but reste in it self alone and not redownde to the disturbaunce of the whole body How can a canker once bee set in any of the simplest partes thereof and negligently looked vnto that will not in processe of tyme inuade the whole and beste partes thereof Can any one enuious man bore an hole in the Shippe wherein we all be carried of some particular displeasure but to one in the company and yet we not to

of holye oyle and creame refusing to receaue at their last departure the lordes supper and dyd abhorre to receaue the vsed obsequies of the churche in their sepulture of maryed priestes the tythes appoynted to the priestes they consumed with fire and to gesse the rest by this one saith he the laye people dyd take the bodye of the Lorde consecrated of the maried priestes and often trode it vnder their feete and of wylfulnes dyd shed abrode the blood of our Lorde and many other thynges agaynste ryght and lawe were done in the Churche and of this occasion many false prophetes dyd ryse in the Churche and by their prophane nouelties dyd withdraw them selues from ecclesiasticall discipline Thus farre wryteth the sayde Sigebertus and Radulphus Loe the tragidie of that tyme. This holy father Hildibrand litle belyke considered the canon of the councell at Gangrense the whiche inuolued hym in the sentence of excommunication for his doyng Si quis discernit presbiterū coniugatum tanquam occasione nuptiarum Celeb. an 324. sup pag. 259. quod offerre non debeat ab eius oblatione ideo se abstinet anathema sit If any man maketh such difference that he thynketh a maryed priest by reason of his mariage ought not to say masse and therfore doth abstayne from his oblation accursed be he This vehement spirite of pope Hildibrand speakyng lyes in hypocrysie so vniuersally flowed ouer not onlye other christian Realmes to their great disquiet but also began somewhat sharply to be executed shortly after the conquest time by Archbyshop Lanfranc at whose first commyng for good lucke he founde the Church of Canterburie most miserably brent Whiche Lanfranc laboured to bryng into thraldome the libertie of priestes maryage where in his councell holden at Winchester An. 1076. indictione 14. though he forbad Prebendaries in their cathedrall Churches to haue wyues yet dyd constitute freely that priestes dwellyng in vyllages and townes hauyng wyues shoulde not be compelled to forsake them and they which had none shoulde be forbydden to haue And further constituted thus Let Byshops hereafter foresee that they presume not to geue orders to priestes or deacons except they first make a profession to haue no wyues Thus farre the canon of the synode Here began this prohibition in some part of wyues to priestes before that tyme neuer forbidden But yet he moderated so the matter that he made a decree that such priestes as dwelt in townes and vyllages beyng maryed shoulde not be seperated but continue with their wyues in their ministration ecclesiasticall that is to bury and to christen to shryue to housell to say masse and mattens with all such offices belonging to that state So that he did not thinke but that maryage massyng might stande together wel enough though pope Hildibrande woulde none of it And surely Lanfranc was more modest in this matter howe rudely soeuer fryer Dominik Stubbes in his Catologe of Yorke Archbushops calleth hym the minister of the deuyll in contryuyng the subiection of the Archbyshop of Yorke to the Archbyshop of Canterburie so to make deuision betwixt those two sees For peraduenture Lanfranc esteemed other by his owne infirmitie who whether he had a wyfe or no is not reported in common storie Yet in storie it is tolde that many men iudged Paulus whom he so glad made Abbot of S. Albons to be very nye hym in kynrede as Matthew Paris writeth Paulus monachus Cadomensis Archiepiscopi Lanfranci nepos De anno 1077. imo aliquorum relationibus consanguinitate propinquior Paule a muncke and nephewe of Archbyshop Lanfranc howebeit by the report of some others he was more nye to hym in blood And no maruell of suche a matter in Lanfranc sometyme beyng a muncke For it is playnelye aleaged in that solempe treatise written by Anselme against the lawfulnesse of priestes maryages in an olde hande to be shewed intituled Contra offendiculum sacerdotum that munckes professed vnderstanding those reasons which were made agaynst the maryage of church men to be so slender were maried and forsoke their professed votarie state a great many of them to lyue in honest matrimonie as it is declared in their London councell against whom they had a constitution to bryng them in agayne anno 1102. whiche cause Anselme doth labour by reasons much to condemne Whervpon beyng blowen with Hildibrandes spirite he dyd in an open Synode decree the abrogation of maryage from all priestes deacons and subdeacons and wylled them also vnder great paynes to be separated which were conioyned in matrimonie before anno 1102. 3. Henr. 1. and decreed yet by Lanfranc not to be compelled to leaue their wyues He was the more bolde saith the storie of Rochester and confident to gouerne the Church so rigorously for the fauour and loue he thought he hadde both of kyng Henry and of Malcolyne kyng of Scotlande for the maryage of his daughter Mawde to the sayde kyng And therevpon bare hym so bolde not only agaynst the kyng for inuestitures to force the popes determination therin but also to depose diuers from their dignities In whiche pastyme where the kyng commaunded Wyllyam Gifforde Archbyshop of Yorke to consecrate certaine Byshoppes whiche were by hym inuested He fearyng the rigour of the sayde Anselme saith the storie refused to do the kinges commaundement though he alleaged it to appertayne to his crowne But howesoeuer Anselme laboured the matter in his bronded conscience yet contrarye to all his extreme thundryng the priestes regarded not that his constitution nor kept it for the priestes kept styll their wyues 200. yeres after And though in certaine of his successours dayes there was constitution vpon constitution lawe vpon lawe and decree vppon decree yet were they no more holden and kepte then Calixtus canon long before that was kept whiche as Polidore wryteth De rerum inuent was by a common consent abrogated as was also saith he Gregories decree and as Hugo wryteth that the Apostles 29. canon was of no force vntyll Siritius dayes who dyd renue it Dist. 84. Quod olim and were by non vse abrogated and defeated And although that both Lanfranc first began Anselme more seuerely folowed for he seperated priestes which were alredy maryed and included subdeacons also and made constitution that no prieste deacon or subdeacon should be receaued to order without profession yet could that synode nor any other decree euer after obtayne their purpose but was alwayes gaynesayde for the priestes denied to make such profession which also was yet neuer vnto these dayes receaued or vsed nor in the Pontificals both of Saxons and late of Englyshe since the conquest such professions were expressed Although in the Romishe Pontificall there is mention made of suche profession for the priestes of Italy and Spayne c. But the priestes of Englande dyd euer resiste that seruitude to kepe their libertie from vowyng profession and promysyng And although many Byshops dyd attempt to exacte suche

hotte iron of Antichristes stampe Dani. xi whose notes be Quod erit in concupiscentiis feminarum O blyndnes of hypocrisie which would leade vs out of the ryght way walkyng in the holynes of angels Coloss. ii counterfaytyng thynges which he neuer sawe him selfe causelesse puft vp in the iudgement of his fleshe Mercifull God what meant this rigorous Anselme as at this tyme to vrge so importunely this doctrine of Satan when he knewe and confessed in his epistle written to Wylliam his Archdeacon thus Considerandum etiam est quia hactenus ita fuit publicum hoc peccatum sodomiticum Epistol 78. cent 2. vt vix aliquis pro eo erubesceret et ideo multi magnitudinem eius nescientes in illud se praecipitabant It is to be considered that hytherto this sinne hath ben so publique that scant any man was ashamed therof and therefore many ignorant of the greatnes therof fell headlong thereto Wherevpon the sayde Anselme on a tyme when kyng Wylliam was going ouer sea to Normandie Edmer he made earnest suite to hym that he woulde geue commaundement yf it so pleased hym that the olde auncient synodes myght be renued agayne to refourme that which is amysse that christianitie whiche in this realme is in many almost wholly lost saith he may be restored to his olde state for the most horrible outrage of the Sodomiticall vice saith he is to much spread abrode besides the vnlawfull copulations of consanguinitie and other such detestable crymes that they haue defyled very many by their excesse ▪ c. If Anselme knewe this vice so foully to raigne in the realme Edmer li. i yea among the laitie who had libertie of maryage what myght he gather shoulde folowe where this libertie should be by his decree restrayned euen frō them who had presently their wyues in house with them and in possession What other thyng was lyke to folowe of this prohibition then such fylthynes as before rehearsed For as saint Barnarde doth inuey agaynst such Sup. Cant. serm 66. Tolle de ecclesia honorabile connubium thorum immaculatum nonne reples eam concubinariis incestuosis seminisluis mollibus masculorum concubitoribus omni denique genere immundorum Take away from the Churche honorable maryage and the bed vndefiled shalt thou not replenish it with concubinaries with incestuous copulations with sodomiticall vices and finally with all kynde of beastly persons This good religious man belyke perceauyng about that tyme the extremitie of these rigorous hypocrites inueyed sharpely agaynst them in the selfe same sermon with these wordes here and there They be sheepe saith he in outwarde habite but foxes in lyfe and woolfes in subtiltie and crueltie these be they that woulde be seene good but not so to be they woulde not be seene euyll but yet wyll so be these be they whiche to the cloke of their fylthynesse haue adournde them selues with the vowe of continencie and do iudge fylthynes to be reputed in wyues only where that only cause of hauing a wyfe is it which doth excuse al vncleanenes in companie these be they of whom saint Paul dyd speake Men attendyng to spirites of error and doctrines of deuyls not by the reuelation of Iesu Christe but rather and that without doubt as the holy ghost dyd prophesie before by illusion and fraude of deuyls peakyng lyes in hypocrisie forbyddyng to marrye Plainely they speake this saith he in hypocrisie and in foxes subtiltie pretendyng that they speake so for the loue of chastitie which they haue inuented rather to noryshe and multiplie the cause of fylthynes Yet saith he the matter is most euident that I do maruayle howe euer it coulde be perswaded at any tyme to any christian man Note this contemplatiue Barnardes spirite in these so sharpe wordes except that they be eyther so beastly that they do not perceaue how they geue ouer the brydle to all vncleanenes in condempnyng maryages or els be so full of wickednes and swallowed vp in deuyllyshe malice that though they do consider it yet they wyll not see it and so delyght in the dampnation of men For saith he take away mariage out of the Churche and by and by foloweth all fylthynesse as it is sayde afore Surely saith he continencie is very rare vpon the earth and thervppon the same Barnarde doth insult agaynst such Quid manum dei abbreuias quid largam benedictionem nuptiarū restringis c. Why doest thou abridge the hande of God why doest thou restraine the large and liberal benediction of mariages why doest thou chalenge that to be only appertayning to the virgin that is graunted to the whole kynde Ueryly Paul woulde not permit this except it were lawfull and yet I say not enough that he doth graunt it but he wylleth it also c. What is more manifest Ergo he graunteth it because it is lawfull and he wylleth it also because it is expedient And doth the heretique saith he forbyd that which is both lawfull and expedient He shall proue nothyng by this his prohibition but that he is an heretique And thus farre Barnarde agaynst these hypocrites and condempners of maryagies in diuers persons wrytyng euen about the very same tim when these prohibitions and seperations were a doing So hat Epiphanius as is afore rehearsed wryteth of such Pag. 81. a. Serpens alatus hic est scorpius alas habens secundum multos modos volans imitans quidem ecclesiae virginitatē non habens autem puram conscientiam This serpent fleeth abrode this scorpion hath wynges after diuers fashyons fleyng here and there and counterfaytyng virginitie of the Churche but yet without a pure and sincere conscience Iudge reader whether of these two mens spirites were most lyke to be of God or of Satan Anselmes who diuorced in this wretched and slyppery tyme them which were maryed agaynst the spirite of Pathnutius and other of the fathers in the Nicene councell and Lanfranckes spirite in his prohibityng maryed priestes to be seperated Or the spirite of Gregorie the great Sup pag. 201 who dyd write agaynst a lyke decree of Pelagius his predecessour and dissolued it saying Quod mihi durum atque incompetens videtur Dist. 31. ca. ante trien vt qui vsum continenciae non inuenit neque castitatē promisit compellatur a sua vxore separari atque per hoc quod absit in deterius cadat That is thought to me to be very harde and also importable that they which haue not the vse of continence nor haue promised chastitie shoulde be compelled to be separated from their wyues whervpon they may as God forbyd fall into worse It is not without good cause that the Byshoppes in kyng Henries tyme the first after the departure of Radulph archbyshop of Canterbury next successour to Anselme of a further experience agayne made suite to the kyng that they might chose a seculer clarke to be their primate and no more of the

prince lyke hym in repressyng the wronge exactions vsed in the Realme and that gouerned his subiectes more wyselye in peace and quietnes none that dyd more reuerence ecclesiasticall persons and that better maynteyned the poore or the religious by his expences and that after his death he saith by and by sprong vp all wicked men disturbers of peace murderers and robbers with al kynd of mischiefes Which princely qualities saith Wylliam of Malmesburie he gote by his education brought vp and instructed in all the seuen liberall sciences Which education was in the vniuersitie of Cambridge saith Thomas Rudborne so that his learnyng was a great cause of the wyse gouernyng of the Realme He hadde worthyly the name of Beuclarke whom his father Wylliam the conquerour purposed to haue preferred to a Byshopricke Scala chron and therefore caused hym to be instructed in learnyng whiche turned as muche to the commendation of the father for that he iudged a Byshop ought to be learned and that not only blood and other corporall ornamentes commended so muche the partie a man to be of that vocation as prudence gotten by learnyng and knoweledge In whiche his knowledge the sayde Henrie toke so much delectation VVil. Mal. and founde the fruite therof so necessarie in gouernement that he was wont to saye Rex illiteratus Asinus coronatus a Kyng vnlearned is an Asse crowned This man so wel vsyng his gouernement to Gods pleasure that Henrie Huntyngton who lyued in his dayes testified that God caused his fame to be spread through the whole worlde and that he gaue hym three special gyftes wisdome ryches and victorie in such aboundaunce that he excelled saith he all his predecessours Edm. lib. 6. Some proofe of his graces good qualities may be considered partly occasioned to be remembred by this foresayde archbishop Rodulph who at a certaine coronation of the kynges newe wyfe Atheleida daughter to Godefride duke of Lorayne in the xxi yere of his rayne the sayde Rodulphus beyng thexecutor of the solempnitie at masse and at the alter in his pontificalibus castyng his eyes behynde hym and seyng the sayde kyng syttyng on an hye throne with the crowne on his head he went in a great haste from the alter vp to the kyng whom he knewe was not crowned by hym or his predecessour At whiche sodayne commyng the kyng reuerentlye rose vp to hym and the byshop asked who had put on that crowne on his head The kyng with a sad countenaunce aunswered that he had no great care therof and therfore he sayde with a modest voyce that it was out of his remembraunce Ueryly saith the byshop whosoeuer put it on dyd it not by any ryght and as long as it standeth vpon thyne head I wyll not go any farther in ministration To whom the kyng did aunswere If not ryghtly as you saye it be put on do you that which you knowe most to be done with iustice ye shall haue me no gaynesayer in any thyng Wherevpon the byshop lyfted vp his handes to take of the crowne frō his head the kyng as redy to vnlose the lase vnder his chynne wherewith his crowne was stayed on his head the lordes perceauyng that attempt they all with a loude voyce cryed vppon the byshop to spare the kyng and to suffer the kyng styll to weare it on his head in that solempnitie Which thyng the byshop at length permitted and standyng there neare the kyng crowned he began the Gloria in excelsis the quyer folowyng he afterwardes retyryng to the aulter agayne Further to amplifie the quiet spirite wisedome and modestie of this kyng in this fact I shall not neede but leaue it to the reader to iudge what benefite this king had by his learnyng To note the vntimely importunitie of this Rodulphus what his wisdome or wylfulnes was I also leaue it to the readers iudgement but I woulde the reader speciallye to beare in remembraunce whether as it is sayde before after Anselmes death the byshoppes after Rodulphes death were not iustly moued to be suiters to the kyng to haue their Archbyshop otherwyse chosen then out of the munckes coate whose wordes be these as the Saxon chronicle doth report them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno. 1123. Then spake the byshoppes betweene them selues and sayd that they neuer more would haue any man of munkes order to be Archbyshop ouer them for they neuer alowed nor loued munckes rulyng and the kyng graunted that to them Nowe to ende the storie of this tyme to set out before your eyes the marueylous wisedome that this kyng gathered by his learnyng in his youth It is written in common historie that the kyng came from Normandie into Englande which was a great cause of mirth and ioy that the people made for his prosperous returne But the next day after certayne of his sonnes daughter and neece with other very many of the nobilitie men women and chyldren and some of the cleargie folowing hym in the seas by misfortune were all drowned as before is sayde except one poore base man which escaped to tell the misfortune Which heauy casualtie many men dyd much maruayle at and were very sorowfull But yet were they sooner pacified vpon the kynges example when they sawe hym whom it dyd moste respecte to beare it with so manly a mynde referryng it with a quiet gesture and voyce to the equitie of gods iudgementes which no man can resist For as comfortyng hym selfe sayth the storie he sayde with a lowly spirite As the Lorde pleased so was it done be the name of the Lorde therefore blessed for euermore Amen Thus farre haue we enlarged the matter vpon reheasyng the tyme of Rodulph when this kyng dyd raigne whose godly qualities ought to be had in memorie for the notabilitie thereof for euer to the settyng out of Gods glorie to the commendation of learnyng the fruite whereof this prince shewed so maruelously VVilliam Chro. Ceno Mart. an 1132 After this Rodulph folowed William aforesayde in whose dayes almost all London was brent by the fire of Gilbert Becket This William renewed the same lyke constitution of Anselme in his tyme Pag. 217. by the helpe of the popes legate Ioannes Cremensis a priest Cardinall who after he had ben very costly and chargeably enterteyned with gyftes and rewardes and after that brought honorably to Canterburie and there on Easter day sang the hye masse at Christes aulter and after his great progresse goyng from byshop to byshop Chro. Saxo. Pet Burgēs from abbey to abbey and commyng after that about the natiuitie of our Ladye to London kept his councell there in which the legate dyd commaunde that Anselmes decree should be obserued better then it was but all preuayled not sayth the Saxonicall storie and he afterwarde departed home to Rome with shame enough In this mans dayes Chro. Ioren in anno 1135. Robert Bloet muncke of Euesham byshop of Lincolne had a sonne named Simon whom he made deane

to Spirituall Pastours by the Prophete Ezechiell Ezechel 34. The weake haue ye not holden vppe the sicke haue ye not healed the broken haue ye not bounde together the outcastes haue ye not broughte agayne the loste haue ye not soughte but churlishely and cruellye haue ye ruled theim Thus are they scattered heare and there without a Shephearde c. my Shepe wandereth abroade in Mountaines and Fieldes and no manne there is that careth for theim or seeketh after theim And so forth moste terribly to theim that hath eares to heare and hartes to vnderstande I would wishe that suche as be strong should beare the infirmities of the weake and not to please theim selues For Christe the head Shepheard sought not his owne will power and glory He came not into the worlde to destroie but to saue I would wishe that if any one in the whole body be entangled or accombred with any default of ignorauncie frailtie or lightnesse that Spirituall fathers should restore hym vp againe spiritu humilitatis consideryng that thei maie be tempted As if he should saie writeth sainct Gregorie Cū displicet ex aliena infirmitate quod conspicis pensa quod es vt increpationis zelo se spiritus temperet dum sibi quoque quod increpat timet Cum enim increpatio immoderatè accenditur corda delinquentium in desperatione deprimuntur When the infirmitée of other men displeaseth thee for that thou seest at thyne eye ponder what thou art thy self whereby thy inwarde spirite maie temper it self in the zeale of correction by the feare thou maieste bee in for thy self in the thing which thou doest rebuke For when correction is to muche kindeled the hartes of the offendours bée driuen do●ne to desperation Thus muche Gregorie in his Pastorals Yea let them all indifferently expende as well one as an other that thei haue been or bee or maie bee out of the waie and in daunger of Canons if any man had his vtter righte and extreme deseruyng I thinke that I maie speake it of the conscience of some married Busshoppes and Priestes in Englande that thei doe as muche lament the light behauior shewed and escaped by some of them in the libertee that was graunted theim of Lawe and Parliamente and by Goddes woorde shall euer bee lawfull for them whiche haue not the gifte as thei whiche bee moste angrie and out of pacience with them And that thei doe more lamente or as muche the decaie of estimation in the Clergie and of the true ministerie thereof as any of theim dooe whiche now beare the swaie whiche neuer care to be resident where thei should feede And besideforthe bewaileth the dissolute behauiour of a greate meany of their beste beloued and wisheth as hartely all offendicles and slaunders rooted out of bothe sortes of the clergie that once one vniforme religion in doctrine and life might bee concurraunte together to the pacification of all partees as a good sort of their chief kircke menne doe whiche setteth all the whole Realme at sixe or seuen rather then thei should not recouer the olde honour of the Churche againe as thei doe meane it and as thei doe wonderously glory of the successe already wonne When thei haue dooen all the crueltee and dispite thei can thei shall be as able to kepe doune the light that is now by Gods greate benefite set vpon the Candelsticke to shine to all menne that will haue the light thereof as the blynde dreamyng knightes of the sepulchre were able to keepe Christe from risyng and walkyng abrode as costly as thei were hired and as warely as thei watched Thei bee not wordes and stoute affirmations not exclamations in the Palpit applauded to by the higher powers of the worlde that can make wise menne so blinde not to see a difference betwixte plaine truthe and craftee falshode betwixte counterfetted religion and sincere worship of God betwixt boisterous crueltee and pastorall discipline betwixte open oppression and coloured reformation betwixte exercise of Iustice and craftee deuisyng to gette money betwixte hotte and hastee braides and prudente colde aduised proceadynges finally betwixte God and the Deuill betwixte Christe and Antichriste It shall neuer be well in the realme saieth this pacifier till the heretikes bée quite rooted out thereof and not one lefte therein God geue grace he bee no● blowen with suche a spirite as once a glorious and ambitious learned manne was puffed vp of whom Cassiodorus telleth in his Ecclesiasticall storie tripartite Li. ●2 Ca. 4. Li. 14. ca. ●1 and Nicephorus in his storie where it is registred that when one Sisinnius Busshoppe of Constantinople was dead the Emperor thought it not good to chose any of their owne to the roume because thei were commonly so full of vainglorie and so arrogant and hautee And therefore sent to Antioche for one there to come to thē to enioye this Patriarches dignitee At laste he came Nestorius by name whiche had bothe a good voyce and was also therwith eloquente and was reputed to be one of the chiefest of them that kepte chastitee Marie saieth the storie what his maners were beside the wise menne tooke a greate gesse by the first woordes he spake in open oration and sermon wherein after he had tourned hym self to the Emperour there present saied boldly or rather arrogantly to hym Da mihi O Imperator terram ab hereticis liberam puram ego tibi coelos reddam Tu mihi haereticos extirpa ego tibi Persis delendis adero O Caesar graunt to me thy lande pure and cleare from heresies and I will graunte thee heauen therefore Beate do●ne with me the heretikes and I will with thee beate doune the Parsians When he had spoken these woordes saieth the storie though in deede many hated the heretikes yet the lightnesse of his braine the hautinesse of his entrie and vnworthinesse of his beginnyng the pride of his vaine-glorie did very muche dislike them for that he could not abide a little conuenient tyme to vtter his opinion takyng vpon him to speake so high woordes yea before he had skant tasted of the water of the Citee so to preferre hym self to be so feruent a persecutour Notwithstanding yet he proceaded in his oportunitee and for the satisfiyng of his stoutnesse in destroiyng a little oratorie that the heretiques vsed gaue their furie occasion to burne the same them selues and therewith a greate number of other buildynges nexte adioynyng likewise perished by the same fire And therevpon rose a greate commotion in the saied Citee for which rashenesse he was charged with this fire aswell of his frendes as of the heretikes But yet he could not thus bee quiette but euer importunately labouryng and deuisyng against heretikes in suche sorte that he did as muche as laie in hym saieth the storie to haue vtterly destroied the Citee And further for the grief and dispite he bare to one Paule a Busshop of the Nouatians for whose worthinesse he heard thei gaue hym muche